Gods three arrovves plague, famine, svvord, in three treatises. I. A plaister for the plague. II. Dearths death. III. The Churches conquest over the sword. By William Gouge Doctor in Divinity, and preacher of Gods Word in Black-Friers, London.

THE CHVRCHES CONQVEST over the Sword, Set out on Exod. Chap. 17. Vers. 8, &c. to the end of the Chapter.

§. 1. Of the Resolution of the whole Historie.

THE history of the Israelites in the wildernesse is a visible representation of Gods governing his Church in this world. The Apostle therefore having culled out sundry choice in∣stances, maketh this inference upon them, These things were our exam∣ples. * 1.1 And this, These things hapned to them for ensamples: and they are written for our admoniti∣on, upon whom the ends of the world are come. Wherefore, as other histories of holy Scripture, so these especially, are to be read and heard, not as meere records of ancient times, but as presidents wherein we may learne what God expects of us, and what we may expect of him.

Among other particulars, the history recorded in the

latter part of the 17. chapter of Exodus, from the beginning of the 8. verse, to the end of the chapter, is very remarkable in it selfe, and very seasonable for our times, wherin so many Amalakites assault the Israel of God.

The Summe of this historie is

A Narration of a glorious victorie.

The parts are two

• 1. A Description of the Battell.
• 2. A Declaration of the Event.

In setting out the Bat∣tell, he sheweth

• 1. The Assault.
• 2. The Defence.

The Assault is

• 1. Expressed in two words
  • ...Came.
  • ...Fought.
• 2. Amplified by the
  • ...Persons.
  • ...Place.

* 1.2The Persons are

• Assaulting. Amalek.
• Assaulted. Israel.

The Place was Rephidim.

In the Defence are noted

• 1. The Meanes.
• 2. The Successe.

The Meanes are of two sorts

• 1. Externall.
• 2. Internall.

* 1.3The Externall meanes are set out by

• a charge, vers. 9.
• obedience thereto, vers. 10.

The Internall by

• Promise. vers. 9.
• Performance. vers. 10.

In the Charge are expressed the

• ...Persons.
• ...Matter.

• The Persons Giving The charge, Moses
• The Persons Receiving The charge, Ioshua.

The Matter is

• 1. To prepare for warre. Choose us out men.
• 2. To wage warre
  • ...Go out.
  • ...Fight with Amalek.

* 1.4The more to encourage Ioshua hereunto, Moses addeth his promise of using internall means. In which promise are foure observable points.

• 1. The Action promised. I will stand.
• ...

• 2. The Time when. Tomorrow.
• 3. The Place where. On the top of the hill.
• 4. The Instrument with which. With the rod of God in mine hand.

* 1.5Ioshuahs obedience to the fore-mentioned charge being every way answerable thereto, is set downe,

• 1. Generally. So Ioshua did as Moses had said unto him.
• 2. Particularly in the most principall branch thereof, And fought against Amalek.

* 1.6The Performance of the Promise is

• 1. Generally pro∣pounded.
• 2. Particularly ex∣emplified.

In the Generall we have

• 1. The Persons.
• 2. The Preparation.

The Persons are

• Principall. Moses.
• Assisting.
  • ...Aaron.
  • ...Hur.

The Preparation is by ascending to a fit place where they might see the Armies. They went up to the top of the hill.

* 1.7Before the particular exemplification of the foresaid promise, The Issue thereof is inserted; which is different according to the occasionall signes. Here therefore are

• 1. Two differing signes.
• 2. Two differing issues.

Both these do answer each the other.

• The first signe is of a steddy faith, Moses held up his hand.
• The second is of a weake faith, He let downe his hand.

• 1. The issue answerable to the first is that Israel pre∣vailed.
• 2. The issue answerable to the second, that Amalek pre∣vailed.

In the particular exemplification of the performance of the foresaid promise the actions of two sorts of persons are described.

• 1. Of the Principall: Moses.
• ...

• 2. Of the Assistants
  • ...Aaron.
  • ...Hur.

The Actions of the Principall are actions of

• 1. Weaknes.
• 2. Steddines

His Action of weaknesse was before expressed, vers. 10. (He let downe his hand) but is here implied,

• 1. By the cause thereof, Moses hands were heavie.
• 2. By the meanes he used. He sate on a stone.

The Actions of the Assistants are of two sorts. Both which are amplified by the benefit that thereupon followed.

The first kind of action was to procure him ease, in two phrases

• 1. They tooke a stone.
• 2. They put it under him.

The second was, to assist him themselves.

In this latter is expressed

• 1. The Matter, what they did. Aaron and Hur staid up his hands.
• 2. The Manner, how they did it. The one on the one side, and the other on the other.

In the benefit that followed thereon, is noted

• 1. The Steddinesse of the Principall. His hands were steddy.
• 2. The Continuance thereof. Vntill the going downe of the Sun.

* 1.8The Successe was very successefull. It was Victory: which is

• 1. Implied, in this word discomfited.
• 2. Amplified by the
  • ...Persons.
  • ...Meanes.

The Persons are the

• Conquerour. Ioshua.
• Conquered
  • ...Amalek
  • ...His people.

The Means was, with the edge of the sword.

* 1.9The Event following upon this Battell, was a Memoriall of it.

The Memoriall was of two kinds.

• One enjoyned by God.
• The other made by Moses.

In the former there is

• 1. A charge.
• 2. A reason thereof.

In the Charge we have

• 1. The Persons.
• 2. The Matter.

• 1. The Person who gave the charge. God.
• 2. The Person to whom it was given. Moses.

* 1.10The Matter consisteth of two branches. The former noteth

• 1. The thing enjoyned.
• 2. The end thereof.

In the thing enjoyned is noted

• 1. The action. Write this.
• 2. The Instrument wher∣in. In a booke. The end is, For a Memoriall.

The latter noteth

• 1. The action to be done. Rehoarse it
• 2. The person before whom. In the eares of Ioshua.

The Reason is taken from Gods purpose against Amalek, which was utterly to root him out.

In setting downe hereof are noted the

• ...Persons
• ...Action.

The Persons are

• 1. Destroying, God. I will.
• 2. Destroyed. Amalek.

The Action is a severe jadge∣ment. Whereof we have

• 1. The kind. Put out the remembrance.
• 2. The extent. Vtterly from under heaven.

The Memoriall made by Moses is

• 1. Related. vers. 15.
• 2. Iustified. vers. 16.

* 1.11In the Relation is expressed

• 1. The Thing done. Moses built an altar.
• 2. The Title given to it. He called the name of it Ieho∣vah-Nissi.

* 1.12The Memoriall which Moses made is Iustified by the Reason thereof. Which is 1. Generally implied in these words. For he said, Because. 2. Particularly ex∣pressed, and taken from Gods implacable wrath against Amalek. In expressing whereof is declared

• 1. The Ratification of the Doome.
• 2. The Aggravation of the Doome.

The Ratification is by Gods oath. The Lord hath sworne.

The Aggravation is

• 1. By the kinde of judgement. The Lord will have warre with Amalek.
• 2. By the Continuance of it. From generation to genera∣tion.

§. 2. Of Amaleks malice against Israel.

EXOD. XVII. VIII.

And Amalek came, and sought with Israel in Riphidim.

THe first point in the Narration of this glorious victory, * 1.13 is the Assault. Wherein the Assaulter, Assault, Assaulted, and Place of Assault being all expressed, I will begin with the Assaulter, who is here said to be Amalek.

As his name was, so washe. The name Amalek hath a double notation applied to it. The first is this, a smiting peo∣ple. The other, which is given by an ancient Father, is this, A King of the wicked. That which shall further be spoken of Amalek, will give evidence to both these notations, and demonstrate that he was a smiting people, and a King of the wicked.

Amalek (as also Israel) is a collective word: it compri∣seth under it the posterity of Amalek, even that people, that nation that descended from him. Now Amalek, the man that was the first head, and stock of this distinct nation, from whom the name was primarily taken, was Esaus grand-child, or nephew, For Amalek was the sonne of Eli * 1.14 pkaz, and Eliphaz the sonne of Esau, and Esau the sonne of Isaaek, and brother of Iaakob, who was also called Israel. So as the Amalakites were within three degrees of the same stock whereof Israel was.

1. Ob. The posterity of Esau were called Edomites. How then can the Amalakites be thought to come from Esau? * 1.15

Ans. The legitimate posterity, such as were borne of his

wives, or his sonnes wives, were indeed called Edo mites. But Amalek was the sonne of Esaus sonne by a concubine: * 1.16 and therefore severed from Esaus stock: so as he himself was counted head of a stock.

2. Ob. Moses maketh mention of the Amalakites above * 1.17 an hundred yeares before Amalek the sonne of Eliphaz was borne.

Ans. Moses useth that title Amalakites by way of Anti∣cipation: * 1.18 which is to give that name to a place, or to the In∣habitants of a place, whereby they were called, when the history that maketh mention of them was written, though at that time whereof the history writeth they were not so called. Now Moses lived long after Amalek was borne: and because the posterity of Amalek in Moses his time lived in that country which Cheder. laomer and the Kings which were with him, destroyed, he saith that they destroyed the country of the Amalakites; that is, the Country where the Amalakites afterwards dwelt. Kadesh is so named in that place. * 1.19 Such figurative phrases are frequent in Scripture.

It remaines then that the Amalakites and Israelites came all from Isaak: so as in relation to him they were of the * 1.20 same stock. Yet were the Amalakites as malicious enemies against the Ifraclites as ever were any. He therefore spake a truth, that said, Amalek carieth the shape of the Devill. Of their enmity the Holy Ghost giveth these evidences.

• 1. They were the first that enemie-like set upon Israel, after their escape out of Egypt thorow the Red Sea. This Balaam acknowledgeth where he saith, Amalek was the first of the nations, meaning (as our last English Translators have noted in the margin of that place) The first that warred against Israel.
• 2. They could not long keepe in their malicious mind against Israel: for before the third moneth of their being in the wildernesse they assault them.
• 3. They set upon Israel without any cause, or provoca∣tion on Israels part. Israel had not as yet taken armes * 1.21 against any.
• ...

• 4. What they did they did most basely. For they laid * 1.22 wait for Israel in the way when he came up from Egypt: and smote the hindmost of them: even all that were feeble behind them, when they were faint and weary.
• 5. Notwithstanding that they were here discomfited by Israel, yet after this they take advantage against them: and when some of Israel went up to the top of the hill without Moses their guide, and the Arke their confid••nce, the Ama∣lakites with the Canaanites smote them, and discomfited them * 1.23 euen to Hormah.
• 6. They joyned with the King of Moab, and with the children of Ammon, and went and smote Israel. * 1.24
• 7. They joyned with the Midianites, and with the chil∣dren of the East to spoile Israel, leaving them no sustenance, nor sheep, nor oxe, nor asse. * 1.25
• 8. The answer which God made to Israel in these words, * 1.26The Zidonians, and the Amalakites, and Maonites did op∣presse you, &c. And this phrase which Samuel useth to * 1.27Agag, thy sword hath made women childlesse, imply many mischiefs which Amalek did to Israel.
• 9. In Davids absence, and while the Israelites are in camp against the Philistines, the Amalakites invade Ziklag * 1.28 that belonged to David, and burne it, and take the women captive, and go away with all the spoile thereof.
• 10. Haman that cruell enemy of the Iewes, who sought utterly to root out the whole nation, was an Amalakite. For * 1.29 their Kings were called Agag, as the Egyptian Kings, Pha∣raoh. Hereupon is Haman stiled an Agagite, who was an Amalakite.
• 11. The Psalmist putteth them into the Catalogue of Israels implacable enemies. * 1.30
• 12. Gods oath against them giveth evidence of their ma∣licious * 1.31 mind against Israel.
• 13. So do the many charges which God giveth for their * 1.32 utter destruction: and Gods displeasure against Saul for sparing them.

These evidences do sufficiently shew what malice Amalek

had against Israel: whereof no just cause was given on Israels part: but such as these on Amaleks part.

• 1. The brood was a bastard brood. It issued from an ille∣gitimate * 1.33 stock. Now commonly such as are basely borne, even they and their issue are of ill dispositions. Instance Is∣mael, Ammon, Moab, Abimelich the base sonne of Ierub∣baal, and many others. God therefore would not have a bastard enter into his congregation, even to his tenth gene∣ration. * 1.34
• 2. The inveterate hatred of their ancient predecessour * 1.35 Èsau against Iacob was propagated to this his posterity.
• 3, There was no feare of God in them. Now where no * 1.36 feare of God is, there is no restraint of malice, or of any other corruption.
• 4. The divine blessing which accompanied Israel: for an envious eye is evill because of others good. * 1.37
• 5. The Arabians (among whom the Amalakites are rec∣koned) living much on spoile, the Amalakites saw that good booties might be had from Israel: and at this time they well understood what jewels and treasures Israel had brought out of Egypt.
• 6. The Amalakites had forsaken the God of Abraham, Isaac, and Iacob, whom Israel still professed: and so were of a contrary religion. * 1.38

From that which hath been delivered concerning Ama∣leks malice, this may well be inferred, that Malice is the fountaine of all evill.

§ 3. Of inveterate hatred.

THe implacable hatred of the Amalakites giveth evi∣dence, * 1.39 that

Inveterate hatred is hardly satisfied. It endeth not with a mans life, but is oft propagated to posterity. Amalek re∣ceived it from his grand-father Esau and propagated it to his posterity. The forementioned instances give abundant proof hereof. The like may be exemplified in the other branch of

Esaus posterity, the Edomites; and in the Ishmaelites and Hagarens, the of spring of Hagar, Abrahams concubine: * 1.40 and in the Moabites and Ammonites, the progenie of Lot. The Prophets are full of expostulations and exclamations against all these, for their bitter hatred against Israel, mani∣fested by all the occasions that they could take of doing any mischiefe unto them. Though there was a nearer propin∣quity betwixt all these and the Iewes, then betwixt them and other nations, yet their hatred was more against the Iewes then against any other nation; so as they were ready to joyne with others against the Iewes, and when by others the Iewes had beene overthrowne and captivated, they would insult. How implacable and insatiable was the hatred of the Priests, Scribes, Pharisies, and other Iewes against Christ and his Apostles? To omit the many instances that for proofe hereof might be gathered out of the histories of the Evangelists, of the Acts of the Apostles, S^t. Paul beareth this witnesse against them, They killed the Lord Iesus, and * 1.41 their owne Prophets, and have persecuted us, &c. Ecclesiasti∣call histories give instances of like hatred and malice of others in succeeding ages. And we in our age have found wofull experience of as much in the hatred of Papists and others against us.

Wrathfull and revengefull affections, whereof malice and * 1.42 hatred are not the least, are of a spreading and increasing na∣ture: like fire, the longer it continueth (especially having matter to work upon) the further it spreadeth it selfe, and the hotter it waxeth. But the fore-named affections can ne∣ver want fuell. Goodnesse it selfe, by reason of the malig∣nant disposition of such as are malicious, becomes fuell to * 1.43 the fire of malice and hatred. These fiery affections there∣fore may fitly and justly be added to the number of those things that are never satisfied, nor will say, It is enough. (Pro. 30. 15.) Especially against truth and vertue is malice al∣waies mad.

Both the power which the God of this world hath over the men of this world, and also the deep rooting that cor∣ruption

hath taken in the hearts of naturall men, is hereby * 1.44 manifested. That which so farre spreadeth it selfe, which so long continueth, which is so unsatiable, as we heard ma∣lice and hatred to be, must needs have fast and deep rooting. And the fire which is ever and anon flaming forth, must needs be blowne up by some means or other. Now the De∣vill is he, that is ready at all turnes, where he observeth fire to be, to blow it up. And, where he is suffered so in∣cessantly to incense the fire of malice, what can we els thinke but that he there beareth a great sway; yea that he hath the whole rule? A matter of much humiliation. For what is more contrary to the Divine nature? Surely in this respect there is a great gulfe betwixt it and us. For where he is al∣waies delighted in doing good, on the contrary, the perni∣cious affection of malice doth worke in us a desire to do wrong even to such as are harmlesse.

How wise and circumspect ought we to be, that are of * 1.45 the Church of God, so long as we live in this world, that we give not unnecessary advantages to such malicious persons, whose wrath is implacable, whose hatred is unsatiable? So long as there are Israelites in the world, there wilbe Ama∣lakites. So long as there are people that professe the name of the true God, there wilbe malicious enemies that for their profession sake will worke them all the mischiefe that pos∣sibly they can. As there is a direct contrariety betwixt truth and errour, so there is an imbred antipathy betwixt professours and maintainers of the one and the other (as is betwixt the wolfe and the lambe) by reason of that malici∣ous and mischievous disposition that is in enemies of the truth. The nearest bonds of nature are in this case little or nothing regarded. For, the brother will betray the brother to * 1.46 death: and the father the sonne: and the children will rise against the parents, and cause them to die.

Among other reasons of this immortall fewde against worshippers of the true God, and professours of the true Religion, this is one of the chiefe, that Truth is a light, that discovereth the evils that lie hid in darknesse. Now the

nearer that such as are of the light are to such as live in dark∣nesse, the more conspicuously are their evill deeds discove∣red: which makes them the more fret and fume.

What wonder is it, if the like fall out in our daies? Be∣fore our daies it was so: and after our daies it is like to be so, Papists to Protestants are as Amalakites to Israelites. We see therefore that no propinquity of country, kindred, neighbour-hood, or the like, can restraine their malice, but they are ready to take all advantages they can against us. Their profession being palpable Antichristianisme, this their malice against us is an evidence that our Religion is true, and Orthodoxe Christianity: which may minister unto us no small comfort against their bitter hatred of us.

§. 4. Of undue beginning warre.

II. THe evidence of the Amalakites malice is noted in these two words, came, fought. The first word, a 1.47 came, implieth that the Amalakites first set upon the Israe∣lites. The other, and fought, importeth an hostile attempt against them, whereby the Amalakites thought to have ut∣terly destroyed the Israelites. b 1.48 The word signifieth to de∣voure and consume, as well as to fight against; or to joyne both together, it signifieth by fighting to consume. In allu∣sion whereunto David saith of the ordinary instrument of war, c 1.49 The sword devoureth one as well as another. And where d 1.50 Moses speaketh of devouring, he useth this word.

From this evidence of their malice we may inferre, that

It is a property of a malicious enemy first to seeke others destruction: or causelesly to begin warre. This is noted as an evidence of the malicious mind of the e 1.51 Egyptians, f 1.52 Canaa∣nites, g 1.53 Amorites, and of all those enemies which invaded and annoyed the Israelites, in the time of the Iudges and Kings. On this ground the Prophet makes this complaint, h 1.54 I am for peace, but when I speake they are for warre. And oft doth he complaine that i 1.55 without cause they laid a net for

him, without cause they digged for his soule: wrong fully they were his enemies, they hated him without cause: k 1.56 they fought against him without cause: l 1.57 they persecuted him without cause: m 1.58 They chased me sore (saith the Church) like a bird without cause.

Malice hath no respect to equity or honesty, nor to ho∣nour or reputation. It onely careth to satisfie its owne ve∣nomous * 1.59 humour, which (as we heard before) can never be satisfied. It is therefore impatient at all delaies. It is ready to take all opportunities of doing mischiefe, whether they be just or unjust: whether there be cause or no cause. And whereas that light of understanding which is in men, even as they are reasonable creatures, might somwhat direct them in points of common equity and policy, malice, like a thick cloud, ariseth before that light, and so obscureth and hi∣deth it, as no direction can from thence be taken. Herein then men offend against the light of nature. For the Hea∣then Philosophers who had no other light, accounted that * 1.60 which was just and honest to be profitable: and nothing but that. Profit is alwaies a companion of honesty: and honesty of profit.

Ob. Were the two sonnes of Iacob, who first set upon the Shechemites and slow all the males among them, (Gen. 34. 25.) and Ioshua, who went and fought against the Ca∣naanites, and utterly destroyed them, Ios. 12. 7, &c. and David, who went and smote the Philistines, Moabites, Edomites, Syrians, and other nations, (2 Sam. 8.) were these and others of the people of God-blinded with hatred, and whetted on with malice, in that they first set upon their enemies?

Answ. 1. All particular actions of such as are otherwise good men are not every way justifiable, and imitable. In∣stance that of q 1.61 Simeon and Levi which their old good father by divine instinct cursed.

2. That which those sonnes of Iacob did, they did not altogether without cause. They did it in r 1.62 revenge of the dishonour done to their sister. But this is not altogether to

excuse them. For their anger was fierce, and their wrath was cruell.

3. As for Ioshuaes rooting out of the Canaanites, he was * 1.63 not moved thereto by malice, because he did it not of his owne motion, but by expresse s 1.64 charge from God himselfe. For the Canaanites by their extreme wickednesse had deser∣ved utterly to be rooted out of their land: God therefore (the supreme Lord over all nations) made Ioshua his Mini∣ster to execute his just judgement upon them.

4. The enemies whom David subdued, had before his time done exceeding great wrong to Israel; that therefore which he did was partly as a just punishment of their unjust wrongs, (for lawfull warre is a publique execution of pub∣lique justice) and partly as a means to secure Israel for the time to come from further wrong. These premises duly considered, it may truly be said that David never began * 1.65 wa••re, but provoked thereto. Of the Philistines it is in spe∣ciall said, that when they heard that David was annointed King over Israel, all the Philistines came up to seeke David, (2 Sam. 5. 17.) that is, to prevent David by giving the first on-set, and beginning warre. For God so ordered it, that David should not begin warre against them, least he might seeme ungratefull.

By these answers the difference betwixt warres begun lawfully on just causes, and unlawfully and maliciously upon no just ground, may be discerned.

The application of this point especially concerneth Kings, Princes, States, Generalls, Captains, Souldiers, and all such as wage warre, to take heed that inward passion, hatred, malice, undue desire of undeserved revenge, or any such like unjust and unwarrantable provocation whet them not on to begin warre. They are to be accounted truly valorous, * 1.66 and magnanimous, not who offer, but who protect from wrong. I shall afterwards (§ 18.) have occasion to treat of the just causes of lawfull warre. In the meane let notice be taken of the ill successe that such warres have. Not to in∣sist on this of Amalek, or of other malicious enemies of the

Church, let the wofull issue of Iosiah his going to fight * 1.67 against Necho King of Egypt without any just cause on Ne∣choes part, be noted. If God punished this fault so severely in such a worthy, such a beloved one as Iosiah was, who not in hatred, or malice, but upon rash suspicion, and unadvised policy went out and fought against Necho, how can they, whom malice sets on worke in like cases, looke to escape the revenging hand of a just God? Behold, the righteous shalbe recompenced in the earth: much more the wicked and the sinner: Pro. 11. 31.

§. 5. Of the title Israel.

* 1.68III. THe party assaulted was Israel. Israel was a name given to Abrahams grand-child, who was first called Iacob. But in memory of his stedfast faith, whereby * 1.69 he is said to prevaile with God, who wrestled with him, hee was called Israel, Genesis 32. 28. The word is compounded of two words, the one signifieth to obtaine principality, or to prevaile: the other is the name of God: so as it signifieth (as the Holy Ghost himselfe expoundeth it) a Prince that hath power with God. So doth the Prophet c 1.70 Hosea also expound the meaning of this word: for in re∣lation to this name Israel he saith of him that was so called, He had power with God, or he behaved himselfe princely with God. This being a title of much honour, and a name which gave evidence of Gods great favour to him, and of his strong faith in God. It was first given to d 1.71 Iacob himselfe.

2. To an e 1.72 altar that Iacob built to God, which was cal∣led, God, the God of Israel, or (as some by inserting the word, altar, expound it) thus, The altar of the strong God, the God of Israel.

3. To all the Posterity of Iacōb: who as they are called f 1.73 The children of Israel, so also are they called g 1.74 Israel. And this name was in common given to all the twelve Tribes that descended from the twelve sonnes of Iacob, till the Tribe of Iudah together with the Tribe of Benjamin, that

bordered next to Iudah, and lay part within him, grew so populous and so potent, as it got a peculiar name to it selfe, which was h 1.75 Iudah, and the other ten Tribes retained this name Israel. This distinction betwixt i 1.76 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 Da∣vids linage became another.

4. By a Trope the land where the children of Israel inha∣bited is stiled k 1.77 Israel.

5. By another Trope the Church of God, whether Iewes or Gentiles, is called l 1.78 Israel.

6. By a kind of propriety it is applied to God, who is sti∣led m 1.79 The God of Israel, n 1.80 The Lord God of Israel, o 1.81 The holy one Israel, p 1.82 The mighty one of Israel, q 1.83 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 pre∣figured by Cains rising up against Abel, and slaying him: (Gen. 4. 8.) & the like hath been verified time after time, even * 1.84 till this our time. Fitly in this respect is the world resem∣bled to the sea, and the Church to a ship therein. As well may a ship in the sea be free from stormes, and waves bea∣ting 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 * 1.85 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 1.86 The Prince of this world, and his hellish brood f 1.87 worldly governours. By this spirit are all the men of this world guided, he g 1.88 worketh in them. He is their father, and h 1.89 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 1.90 The gates of hell shall never prevaile against it. That therefore which is done against it, is done by his k 1.91 permission, and that with respect had to l 1.92 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 assaul∣ted by Amalek.

He suffered this in regard of his owne glory, to manifest

1. His providence in taking care of them, as to provide * 1.93 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 A∣malek * 1.94 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 ma∣nifest by the reasons following, which shew how God here∣in aimed at Israels good. For hereby

• 1. At their entrance into the wildernesse an evidence is * 1.95 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 vi∣ctory 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 evi∣denced before hand. * 1.96
• 5. The power and efficacy of prayer was demonstrated.

The fore-mentioned condition of the Church, to be sub∣ject to assaults,

• 1. Discovereth the uncertainty of that note which by many is pretended to be a note of the true Church, Tempo∣rall felicity. If this were so, Israel was no true Church, nor they of whom Christ said, In the world ye shall have afflicti∣on, 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 pro∣vidence * 1.97 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 not∣withstanding 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 * 1.98 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 shalbe translated to the Triumphant Church, where is free∣dome 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 1.99 tenth from their comming out of Egypt: but the seventh from their passage thorow the Red Sea. For they had made three sta∣tions before that passage thorow the Sea. All these journies were made within the space of two moneths. For * 1.100 in the beginning of the third moneth after their escape out of Egypt, they went from Rephidim to b 1.101 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 Amala∣kites, 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 1.102 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 1.103 Pharaoh pursued them furiously, and had almost over-taken them: and when e 1.104 after three daies journey they found no water: and f 1.105 the first water that they met with, was so bitter, as they could not drink of it. And at another station they g 1.106 wanted bread, and meat, having nothing at all to eat. And after that againe they came to this h 1.107 Rephidim, a drie and barren wildernesse, where were no rivers, springs, wells, ponds, or any other or∣dinary 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 1.108 A∣malek laid wait for Israel in the way when he came up from Egypt. k 1.109 He smote the hindmost of them, even all that were feeble behind them, when they were faint and weary. The im∣mediate 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 * 1.110 as much: For it is as if he had said, Israel had now beene wearied with much travell, and disquieted with many di∣stresses 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 inhu∣manity, and more then savage cruelty.

§. 8. Of the base advantages which malicious enemies take.

MAlicious enemies are ready to take all the base advanta∣ges that they can. If the particulars * 1.111 noted of Ama∣lek be well observed, in him we shall find the doctrine veri∣fied. The like is noted of the posterity of these Amalakites, a 1.112 while David and his men were out of Ziklag, the Ama∣lakites 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 1.113 they afflicted them with burdens, and made them serve with rigour, and made their lives bitter with hard bondage. Then they c 1.114 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 1.115 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 advan∣tage 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 1.116 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, Phari∣sies, and other Iewes against Christ and his Apostles, and other enemies, heretiques, and idolaters against the profes∣sours 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 indefinite∣ly 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 crea∣tures. * 1.117 The deceitfull Foxe hiding himselfe in ditches and se∣cret places, is he not thereby manifested to be a hurtfull and hatefull creature.

Quest. What may be thought of stratagems used in warre, such as g 1.118 Abrahams setting upon his enemies by night: h 1.119 Ioshuaes sending men by night to lie in wait against Ai, and when the men of warre were drawne out of it, to set the city on fire: i 1.120 The house of Iosephs inticing of a man of Luz to shew them the way into the city where he dwelt, whereby they had opportunity to smire the city: k 1.121 Ehuds sudden and secret thrusting of his dagger into Eglons belly: and other like warlike wiles: what may be thought of these, are they to be reckoned in the number of base ad∣vantages?

Answ. No, if they have any speciall direction from God, or inward motion of his Spirit, (as Ioshua and Ehud had) or if at least the warre be just, and no falshood, envy, malice, cruelty, or inhumanity be mixed with the wiles that are used. For these are the things that make advantages to be base. The mind of him that takes such advantages is a base mind: he hath no respect to points of honour and honesty, as was before noted. (§. 4.) a 1.122 No man, no not among the Heathen, that got the glory of valour, got praise by trea∣cheries and malice. They hated treacherie, and all base ad∣vantages. If any of the adverse part, offered to act a perfidi∣ous part, such was the true valorous mind of some of them, as they would returne the perfidious person to his owne Lord and Master, of him to receive condigne punishment. Among others, memorable is the patterne of Curius in this point. b 1.123 That Romane Captaine, when the Physitian of the adverse King came to him, and promised to poyson his Lord, he sent him bound back again to the enemy. As memorable is the practice of the whole Senate of Rome in that kind. For when Camillus the Consul encamped against the Falcisci, a traiterous Schoole master, who had most of the Noble-mens children committed to his tuition, under pretence of cary∣ing

them forth to walke, brought them into the ene∣mies * 1.124 tents, that his countrimen might thereupon bee drawne to yeeld to the enemy. But the Senate of Rome so detested that treachery, as they stripped the treacherous pe∣dant naked, gave rods to the boyes, that they might whip him backe againe to the city which he would have be∣trayed.

Many other like instances might be given, whereby ge∣nerous Generals have shewed, that undertaking a triall of * 1.125 vertue and valour, they would not get the victory by fraud. For they did not place honour and honesty simply in victory, but accounted victory base, unlesse it were obtained by honesty.

This mischievous mind of malicious enemies, gives just occasion to those that have such enemies (as all true Professors of the true Religion have) to be the more prudent & circum∣spect in keeping themselves from their snares and ginnes. On this ground doth Christ give this expresse charge, Be wise as serpents, Mat. 10. 16. Many of Salomons proverbs tend to this purpose. We have worthy patternes hereof in David, 1 Sam. 20, &c. who wisely avoided Sauls snares; and in the Iewes, Ezr. 4. 3. that returned from the captivity in Zerubbabels time, and in p Nehemiahs, Neh. 4. 9, &c. and sundry other true servants of God. Now because by all the wisdome that we have, we cannot avoid all their wilie and subtill plots, we must ever depend upon the Lord, and call on him as David did, to turne their counsell into foolishnesse, 2 Sam. 15. 31. And to Keepe us from the snares that they lay for us, and from the grins of the workers of iniquity, Psal. 141. 9. Or, if we be over-taken, then to pull us out of the net that they have laid for us. Psal. 31. 4. Thus if we make God our refuge and hiding place, we may be sure to be safe. For they are safe whom the Lord doth keepe.

§. 9. Of the interpretation and observations of Moses his charge to Ioshua.

EXOD. XVII. IX.

And Moses said unto Ioshua, Choose us out men, and go out, fight with Amalek, &c.

THe relation of the * 1.126 Defence which was made against * 1.127 Amaleks assault here beginneth. Wherein the Exter∣nall Means, as they are laid downe in a charge, are first ex∣pressed, and that so, as both the Persons giving and receiving the charge, and also the matter given in charge are menti¦oned.

The Person that gave the charge was Moses. (And Mo∣ses said.)

a 1.128 Moses at that time was the Prince, and chiefe Gover∣nour over Israel. b 1.129 He was called Moses because he was drawne out of the waters. For the * 1.130 Hebrew root signifieth to draw out. Iosephus the Iew rendreth another reason of the name Moyses; For, saith he, the Egyptians call water moy.

The Person to whom the charge was given was Ioshua (Moses said to Ioshua.)

The word whence Ioshua, or Iehoshua is derived accor∣ding to the proper notation thereof signifieth to save, or de∣liver. Certainly by divine instinct this name was given to the man that is here meant. For children of old received names from their parents by divine instinct. They having knowledge of things to come before they were, by Hebrew significant names declared to future ages what they should be after some increase of age. For this particular person Ioshua, here in this place he was the Generall of that army whereby Israel was saved and delivered from the Amalakites. And after Moses death, he was the chiefe Go∣vernour and Generall that saued Israel from the Canaanites, and other nations that were rooted out by him. Wherein he

was a type of Iesus, whose name if it were written in He∣brew, would be the very same, namely Iehoshua. The Greeks therefore for Ioshua or Iehoshua write Iesus, Acts 7. 45. Hebr. 4. 8.

At this time, when Moses gave this charge, Ioshua was none of the chiefe Princes of the Tribes. For the chiefe Prince of Ephraim (of which Tribe Ioshua was) was e 1.131 Eli∣shama. Indeed f 1.132 Ioshua is reckoned among those that were sent to search the land of Canaan, who are called Rulers and Heads: but they were not the chiefe Rulers and Heads, but g 1.133 such as are mentioned to be made by Iethroes advice, Heads over the people, Rulers of thousands, Rulers of Hundreds, &c. As for Ioshua, he was after this, Moses his Minister, Exo. 24. 13. Numb. 11. 28. Yet at this time was he appointed the Generall of the Lords army: partly be∣cause of his valour, and partly because of that high calling whereunto he was to be deputed to conquer the Canaanites.

Ob. After, this Ioshua is stiled a young man. (Exod. 33. 11. Numb. 11. 28.)

Answ. 1. The latter place may word for word be thus translated, Ioshua the sonne of Nun the servant of Moses from his youth: that is, who had served Moses from his youth. * 1.134

2. Servants of elder age are called lads, or youths, or young men: as some of the Lord Majors servants are cal∣led. So as this title doth oft signifie rather the condition of men, then their age.

The Matter of the charge containeth in it words of pre∣paration, (Choose us out men) and execution, (Go out, fight with Amalek.)

The first word of the preparation (* 1.135 choose) implieth a carefull and diligent choice upon good triall and proofe. i 1.136 Where God saith, * 1.137 I have chosen (or proved thee) in the fornace of affliction, this word is used: as also, k 1.138 where it is said that David gathered together all the * 1.139 chosen (or choice, or chiefe) men of Israel. This particle (l 1.140 us) is an usuall redun∣dancy in the Hebrew tongue. Yet is it not without an Em∣phasis, implying thus much, choose for us, for our use, for

our good, for the better successe to us.

The last word of the preparation (* 1.141 men) importeth the kind of men that were to be chosen, namely, such as might truly be called MEN, Valiant and valorous men.

The Charge for execution consisteth of two clauses. The first, (go out.) He meaneth, out from the congregation of the Israelites, or from the camp where they were, into the open field where the enemies were.

Two weighty reasons may be given hereof.

• 1. To prevent the enemy, and to keepe him from entring in among all the people.
• 2. To pitch where Moses (that intended to pray for them) might the better see them: that so by sight of them his spirit might be the more quickned, and his prayer the more sharpned.

The last clause of the execution (fight with Amalek) shew∣eth the maine action to be done, (fight) and the object or per∣son with whom, (with Amalek.)

The action is expressed in the very same word that was * 1.142 before applied to the enemy; but the circumstances give evidence that there it is used in one respect, here in another.

• 1. There for assault, here for defence.
• 2. There for offering wrong, here for maintaining right.
• 3. There for an effect of malice, here of justice.
• 4. There for an action without good warrant, here with the best warrant that can be, Divine precept.

Thus the same thing for substance may be done lawfully, or unlawfully. Warre may lawfully be waged: and warre may unlawfully be waged. Circumstances make much to the goodnesse or badnesse of an action.

Who are comprised under this last word Amalek hath beene shewed * 1.143 before.

The maine scope and drift of this charge is to use fit means for preventing that mischiefe which Amalek yet further in∣tended against them. The means was to send out a well fur∣nished army against him.

This Charge then commendeth to us seven observations.

I. Princes must provide for their peoples protection. * 1.144So did Moses whom God made a Ruler over Israel: he provided temporall and spirituall meanes. He sent forth an army, and he himselfe lift up his hands for Israels protection.

* 1.145II. Men deputed to weighty works ought to be prepared thereto before hand. Ioshua was to be the man that should conquer the Canaanites; He therefore is here made Gene∣rall forty yeares before.

* 1.146III. Military men must be choice men. The charge here given for choosing men importeth as much.

* 1.147IIII. Enemies must, as much as may be, be kept out. The charge here given is to go out, namely to meet the enemy before he enter.

* 1.148V. Warre is warrantable. It is here commanded by him that ordered his commands by speciall warrant from God.

* 1.149VI. Violence with violence may be resisted. Amalek with open hostility fought against Israel: Israel therefore is com∣manded with open hostility to fight against Amalek.

VII. Approved means are to be used for attaining our de∣sired ends. This is a generall doctrine arising from the prin∣cipall intent of this charge, whereunto all the fore-named particulars do tend. Moses here desiring to have the Israe∣lites freed from these mischievous Amalakites, giveth order for using the best ordinary meanes, which was by force of armes to vanquish them.

§. 10. Of Princes protecting their people.

* 1.150I. PRinces must provide for their peoples protection. As they who are under government must be subject, so it becommeth Governours and Princes to be watchfull for the good of those that are under their charge. So was Moses here: and so all good Kings, Princes, Iudges, and other supreme Rulers and Governours have beene from time to time. Many have put their owne safety in hazzard to save their people. Instance those who in their owne persons have gone to warre, and beene Generals themselves over the

armies which they have gathered together for their peoples protection. Thus have done, not onely Iudges who were ex∣traordinarily and purposely stirred up to deliver the people, as Othniel, Ehud, Shamgar, Barak, Gideon, Iephthah, Samp∣son, and such others: but also Kings, both such as were im∣mediately chosen of God, and such as by lineall descent came to the crowne, as Saul, David, Abijah, Asa, Iehosaphat, and others. Kings of old were wont to be Generalls in warre. In this respect it may be said of them, as Iephthah said of him∣selfe, They put their soules in their hands, that is, they jeo∣parded * 1.151 their lives. It was the protection of her people wherby Esther was moved to attempt that which made her say, If I perish I perish. It was also the like cause that made Nehemiah undertake a long journey from Shushan to Ierusa∣lem, * 1.152 and there to oppose himselfe to the envy and malice of the Iewes enemies. That which the Bramble is feigned to * 1.153 say, is a speech proper to a King, and it properly appertai∣neth to him to say, If in truth ye annoint me King over you, then come and put your trust under my shadow. A King ought to be as a shadow under which his people may put their trust. Read Psal. 72. 4, &c. Lam. 4. 20.

That dignity and authority which Governours have over * 1.154 their people, is not simply and onely for their owne exalta∣tion, but for the preservation and protection of them over whom they are set. They are Ministers of God to them for good, Rom. 13 4. Of David (whom God made King over Israel) it is said, The Lord brought him to feed Iacob his peo∣ple, &c. Psal. 78. 71. And to Saul (whom the Lord anointed King over Israel) it was said, Go, and utterly destroy the sinners, the Amalakites, and fight against them, &c. 1 Sam. 15. 17, 18. They must therefore feed their people, and fight for them: if not in their owne persons, yet by using their power and au∣thority to leavy armies, to send forth armies, to furnish ar∣mies with all things needfull for them, and to give such dire∣ctions as shalbe meet. So did Moses here, who went not out in his owne person: So David, when he saw it meet for himselfe to tary at home, sometimes he sent forth Ioab, and

all the host of the strong men; other times he sent forth others, and gave directions what to do, 2 Sam. 10. 7. & 18. 2. & 20. 4, 6. The very order of nature accommodated to the peace * 1.155 of men, requireth thus much, that the authority and coun∣sell of undertaking warre should be in the power of Princes.

Happy are those people and polities that have such Prin∣ces; that like Mordecai, seeke the wealth of their people, (Est. 10. 3.) that preserve them in peace, that protect them from perill.

Pray for such. Be thankfull for such. Be subject and obe∣dient to such. Give to such their due. Such are worthy of double honour: and the double honour of maintenance and reverence is to be yeelded to such.

§. 11. Of preparing men to great exploits.

II. * 1.156 MEn deputed to weighty works ought to be prepared thereto before hand. Thus Ionathan, the heire to the crowne of Israel, if his fathers wickednesse had not for∣feited it, was in his fathers time much exercised to warre. * 1.157 Because God intended that David should be King over Isra∣el, and subdue many enemies, his imployments were such before hand, as he could not but be much better thereby prepared to do what he did when he was King. For first he had occasion given him to a 1.158 graple with a Lion and a Beare: then with a Giant: after that with the b 1.159 Philistines, c 1.160 and the Geshurites, and the Gezrites, and the d 1.161 Amalakites. Yea, Sauls fierce persecuting him was no small meanes to prepare him the better for his kingdome. e 1.162 Rehoboam shew∣ed himselfe wise in making his sonne Abijah whom he de∣puted to the kingdome, Ruler among his brethren. The reason that moved f 1.163 Gideon to carry his first borne sonne Ie∣ther to the warre, and to put him to slay the kings that were taken, was without all question to prepare him for fu∣ture exploits, and to put boldnesse, courage, and spirit into him.

To this end tend all seminaries and meanes of education, as, Schooles, Colledges, Vniversities, Innes of Court, Incorpora¦tions, Companies, and other such like Societies, so Artilery and Military gardens, and all sorts of trainings and exerci∣sing of armes, yea and such kind of recreations as make men fitter for warre; such as the Olympian and Isthmian games: and shooting, playing at wasters and foines, all manner of fencings, and other like in use among us.

Preparation before hand enableth men much better to manage matters then otherwise they could. Experience makes expert. Of those that came to establish David in his kingdome, it is said, that being expert in warre they could * 1.164 set a battell in array, and lead an army.

They who intend to do their country service by standing for the defence thereof against enemies, may here learne to take occasion betimes of acquainting themselves with the warre. And in case there be not enemies, by fighting with whom experience may be learned, to exercise themselves in trainings at home. * 1.165 For which purpose Artilery gardens and Military fields are usefull: and therefore to be maintai∣ned, and frequented.

§. 12. Of keeping out enemies.

III. * 1.166 MIlitary men must be choice men. Of this suffi∣cient is spoken in the Dignity of Chivalry.

IIII. * 1.167 Enemies must, as much as may be, be kept out. I say, as much as may be, because the power of enemies may be such, as they can not be kept from entring. Before Debo∣rahs time there was a 1.168 warre in the gates. And in Hezekiahs time, though he did what he could to prevent the enemy, b 1.169 Senacharib tooke the strong cities of Iudah, and encamped before the walls of Ierusalem. But if possibly they can they must be kept out. The phrases of c 1.170 meeting an enemy, or sending to him while he is yet a great way off, used by Christ in the parable, import as much. So doth also the care that wise

Princes and States have had in this case. d 1.171 Othniel WENT OVT to warre. So did that wise and mighty Prince e 1.172 Da∣vid: he fought with many enemies on every side: but he went out to them all.

The many frontier townes, walled cities, forts, garri∣sons, and other provisions against enemies invasions, which prudent Kings have in all ages beene wont to make, do ma∣nifest their care in keeping enemies from entring among their people. Salomon, though he were a Prince of peace, yet wisely to prevent the worst, f 1.173 Built cities fenced with walls, gates, and barres. And g 1.174 he had foure thousand stalls of horses and chariots, and twelve thousand horsemen, whom he bestowed in the chariot-cities, that upon all occasions they might be ready to go out against enemies. Though Rehoboam manifested much folly in rejecting the counsell of his fathers sage counsellours, yet he shewed more after-wit and wis∣dome h 1.175 in building fenced cities in Iudah and Benjamin, and fortifying strong holds, and putting captaines in them, and store of victuall, and shields, and speares. The like is recorded of i 1.176 Asa, k 1.177 Iehosaphat, l 1.178 Vzziah, m 1.179 Iotham, n 1.180 Hezekiah, o 1.181 Manasseh after his repentance, and others.

Thus many dangers and mischiefs are prevented, wherin∣to people, by enemies entering in among them, might other∣wise fall. Sundry of the Tribes of Israel, thorow too much security, suffered Iebusites, Canaanites, Amorites, and other enemies to dwell among them p 1.182 a point of folly taxed by the Holy Ghost) whereby they became snares and traps to the Israelites, and scourges in their sides, and thornes in their eyes. What in the proverbe is said of a troublesome guest, may * 1.183 more properly be said of a mortall enemy. There is worse adoe to cast him out, then to keepe him out.

For application of this point,

1. The best care that can be must be taken for good in∣telligence: that the purposes and plots of enemies may be prevented in the beginning before they come to any maturi∣ty. Gods care in giving extraordinary intelligence by his Prophet to the King of Israel, of his enemies projects, * 1.184

giveth evidence that it is a point of wisdome to get by all lawfull means what intelligence we can. The advice which David gave to Hushai concerning intelligence was not un∣lawfull, * 1.185 but very usefull, as the issue proveth. David was oft preserved by that intelligence which he had of Sauls pur∣poses against him.

2. So soone as any true notice is given of an enemies pur∣pose against us, all good speed must be used to withstand him. Expedition is a principall point of warlike policy. * 1.186 Hereby Abraham soone recovered what five Kings had lost in battell. When the Gibeonites sent to Ioshua for succour, this message they sent, Slake not thine hand, come up to us quickly and save us. Ioshua therefore came unto them suddenly, and went all night. Alexander got his many and great con∣quests by putting off no opportunity, nor deferring time. Iulius Caesar (another great Conquerour) thus expresseth his expedition, I came, I saw, I overcame. I came to such a place, I saw it, and instantly set upon it and over∣came it.

3. Least enemies should rise, and be upon us before we can have intelligence of their purpose, or notice of their ap∣proaching, it is very needfull to have means to descry them before they be among us. The comming of Iehu upon Ioram * 1.187 was very sudden. Yet by reason of the continuall watch that was kept, he was descried afarre off. And, had not God raised up Iehu to execute vengeance on the house of Ahab, some mischiefe might have been prevented thereby.

4. So well prepared should kingdomes, nations, and ci∣ties * 1.188 be, as if an enemy should suddenly invade them, yet not prevaile against them, and over-run them. For this pur∣pose (according to the situation of the place) ought they to be provided. Ilands environed by the sea, with good ship∣pings. Cities and townes in Continents well fenced. Ex∣pert souldiers and munition of all sorts in all places: yea and continuall trainings, and military exercises for preserving seminaries of souldiers.

Let the issue of Laish her security, & want of intelligencers,

of watchmen, and of other meanes by which her people might in time have gone out against the Danites, and pre∣served their city, be a warning to all countries.

§. 13. Of the lawfulnesse of warre.

V. * 1.189 WArre is warrantable. Abundant proofe is hereof given in holy Scripture, (whence all sufficient warrant for any thing is to be fetched) as appeareth by these arguments following.

1. Saints not ignorant of Gods will, nor reproved of God * 1.190 in this case, have waged warre: as Abraham, Ioshua, extraordinary Iudges, and the best of the Kings, with many others.

2. They have asked counsell, and received direction from God for waging warre, Iudg. 1. 1. & 20. 28. 1 Sam. 23. 2. & 30. 8. 2 Sam. 5. 19.

3. They have prayed for assistance herein: their prayers have in this case beene heard: and they answerably have beene thankfull for successe herein, Num. 21. 2. 2 Chro. 14. 11. & 20. 6. Psal. 18. 1, &c.

4. Their wars are testified to be waged in faith, Heb. 11. 33, 34.

5. God hath of himselfe (when no prayer hath for that end beene made by man) expresly commanded his people to fight against enemies, Num. 31. 2. Ios. 6. 2.

6. God hath visibly shewed himself a principall party in war and is stiled a Captaine of his peoples host, Iosh. 5. 14, 2 Chro. 13. 12.

7. God hath given directions for well waging warre, Deut. 20.

8. Part of the spoiles taken in war were to be dedicated to God, Numb, 31. 28.

9. The Lords holy Priests were appointed to go with their holy trumpets unto the warre for the souldi∣ers better encouragement, Numb. 10. 9. 2 Chron. 13. 12, 14.

10. Victory in warre is promised as a blessing, Lev. 26. 7, 8, &c.

11. God is said to teach mens hands to warre, and fingers to fight, Psal. 18. 34. & 144. 1.

12. Battels are stiled warres of God, and the Lords Battels, 1 Sam. 18. 17. & 25. 28. 2 Chro. 20. 15.

13. God himselfe is stiled A man of warre, and the Lord of hosts, Exo. 15. 3. 1 Sam. 1. 11.

§. 14. Of the lawfulnesse of warre under the New Testament.

1. Ob. ALL these proofs are taken out of the Old Te∣stament, * 1.191 which gives not sufficient warrant to Christians.

Answ. 1. The ground of the objection is unfound. For in many things the Old Testament gives even to Christians as good warrant as the New. e 1.192 The Old Testament is as truly divine as the New. And many things therein contai∣ned concerne all ages of the Church to the end of the world.

2. The kind of the fore-mentioned reasons is such as is agreeable to common equity, and must in that respect be ex∣tended to all times.

3. Though no particular arguments could be diducted out of the New Testament, yet because the Old is so plentifull in proofs for warre, the New is the more sparing. For the New Testament useth lesse to insist on those points whereon the Old hath much insisted. Instance the Sabbath, usury, re∣moving land-markes, and other the like.

4. The Church in those times whereof the New Testa∣ment recordeth the history, had no outward setled state; but was under such civill Governours as were of a contrary profession, as Heathen Emperours and Lords. No marvell then that the New Testament speaketh no more then it doth of warre.

5. The scope of the New Testament is rather to set out

the spirituall kingdome of Christ, and the spirituall govern∣ment of the Church, then civill outward polities and king∣domes of men: and therefore is the more sparing in this point of warre.

6. The New Testament doth also afford sufficient warrant * 1.193 for war: as is evident by these following reasons.

• 1. a 1.194 When professed Souldiers, who lived on that pro∣fession, being powerfully wrought upon by Iohn the Bap∣tists ministry, asked him (for their future course of life) what they should do, he counsels them not to leave that profession, but well to use it, to be content with their wages, (Luk. 3. 14.) not to returne their wages back againe. Thus he justifi∣eth their calling. For in an unlawfull calling they might not continue, nor receive wages for it.
• 2. b 1.195 Centurions, who were principall persons in warre, are commended for those graces which were in them, and for the evidences they gave thereof, without any reproofe or dis-allowance of their warlike profession, Matth. 8. 10. Acts 10. 4.
• 3. Warres waged in the Old Testament are commended in the New, Heb. 11. 33, 34.
• 4. Michael and his Angels are brought in fighting with the Dragon and his Angels, Rev. 12. 7.
• 5. The victories which the Church under the New Te∣stament shall have over her enemies is foretold, Rev. 17. 14. & 19. 19.
• 6. The Magistrates sword is justified. But he beareth the sword aswell to subdue open enemies abroad, as to punish evill subjects at home, Rom. 13. 4. With that publique sword when he slayeth a malefactour he is not to be coun∣ted a slayer of men, but a destroyer of evill men, and Christs avenger of those that do evill, and a protector of Christians.

§. 15. Of other objections against the lawfulnesse of warre, answered.

2. Ob. CHRIST threatneth that All they that take * 1.196 the sword shall perish with the sword.

Answ. 1. That and such like principles concerned the Iewes, and others that lived before Christ as much as Chri∣stians.

2. They all are against private revenge. But warre is a publique execution of justice.

3. The fore-mentioned threatning is in speciall to be ap∣plied to the houre, wherein Christ would give himselfe to the power of his enemies, and would not be rescued by the power of Angels: much lesse by the sword of man.

4. He would shew how his kingdome was protected: not as humane kingdomes, by dint of sword.

3. Ob. We are commanded to have peace with all men.

Answ. That, and other such like precepts are limited * 1.197 with such provisoes as these, If it be possible, and, As much as lyeth in you. On our part there must be no occasion of breaking peace, or making warre. Yea if we can on lawfull and meet termes make peace, we must do our best therein.

4 Ob. It was foretold of Christians that they should * 1.198 beate their swords into plough-shares, and their speares into pruning-hookes: and that nation should not lift up a sword against nation, nor learne warre any more.

Answ. Those and such like propheticall phrases are som∣what hyperbolicall; they expresse that intire amity that should be betwixt true Christians: and the alteration of their nature by the Spirit of grace. So as the difference be∣twixt nature and grace is very lively set out thereby: to which purpose tend those other high transcendent hyperbo∣licall phrases of the Prophet Isay, Chap. 11. Vers. 6, 7, 8, 9.

§. 16. Of warring with Christians.

5. Ob. TO yeeld that warre may be made against Infi∣dels, Idolaters, and other open enemies of the Church, yet may it not be made against Professours of the Christian Faith.

Answ. 1. Some that outwardly professe the Christian Faith may be as great enemies to the true Faith, as plaine In∣fidels. I know (saith Christ) the blasphemy of them that say * 1.199 they are Iewes, and are not, but are the synagogue of Satan. Papists professe the Christian Faith, yet are Anti-Christians, the directest and deadliest enemies that Christs true Church ever had. The ten Tribes that with Ieroboam revolted from the house of David, professed themselves to be the people of the true God, the God of Abraham, Isaac, and Iacob, and yet were deadly enemies to Iudah, and the children of Iu∣dah oft waged warre against them, and that justly and law∣fully: * 1.200 and the Lord helped them therin. What can Papists plead more then the revolting Israelites could. Papists pro∣fesse the true God, Father, Sonne, and Holy Ghost: So did the Israelites the God of Abraham, Isaac, and Iacob. Papists are baptized: Israelites were circumcised. Papists retaine the holy Scriptures; so did the Israelites, as much of them as was then written. Were it not too great a digression, I could easily demonstrate how Papists have much further star∣ted from the true Christian Faith, then the Israelites did from the Law of Moses.

2. The cause of warre is more to be respected then the persons against whom it is waged. If Protestants should give just occasion of warre, warre might justly be underta∣ken against them. Before the division of the ten Tribes from the rest, the rest of the Israelites fought against the * 1.201 Benjamites, and that by Gods advice. David also was for∣ced to fight against the men of Israel that tooke part with Ish bosheth: and after that with Absalom; and after that with Sheba the sonne of Bichri.

§. 17. Of the necessity and benefit of warre.

VVArre is a kind of execution of publique justice: and a means of maintaining right. For oft there is such conspiracy of many men together in doing wrong, and so obstinate and violent they are therein, as by no admonitions, perswasions, threatnings, penalties of Law, or ordinary means of executing justice they wilbe restrained. And so in∣sufferably ambitious are some, & so insatiably covetous, as no dignities or jurisdictions will content them, no revenewes or profits will satisfie them. Were not such men restrained, and suppressed by force of armes, none should live in quiet, none should possesse or enjoy any thing besides themselves. So as the iniquity of men causeth a necessity of warre: and the benefit that thence ariseth causeth pious and righteous men to use it. By it a free and quiet profession of the true Faith is maintained: peace is setled: kingdomes and com∣mon-wealths are secured: lands and inheritances quietly possessed: all manner of callings freely exercised: good * 1.202 lawes put in execution: due justice executed: ill minded persons kept under: and many evils prevented. I deny not but by warre the cleane contrary is oft effected, and all things thereby put out of order. But then warre is abused. We speake of the just and right use of warre. For this is in warlike affaires especially to be considered, whether the warres undertaken be just or unjust.

§. 18. Of just warres.

* 1.203Quest. VVHat warres may be counted just and lawfull?

Answ. To make a just and full answer, warres must be di∣stinguished.

1. There have been wars extraordinarily made by ex∣presse charge from God. As the wars in Moses his time against Sihon, and Og, and the Midianites, (Num. 21. 21,

33. & 31. 1.) and the warres in Ioshuahs time. No question must be made of them, because they had the best warrant that could be, Gods command. If any will make those wars a patterne to root out kingdomes and nations as Moses and Ioshua did, let them shew the like warrant.

2. Ordinary warres are either defensive or offen∣sive.

Defensive warre is that which is undertaken to defend * 1.204 our selves or friends from such wrongs as enemies intend, or attempt against us or them: whether the enemies be for∣raigne or domestique.

This warre whereunto Moses sendeth Ioshua, was defen∣sive, against a forraigne enemy which wronged these Israe∣lites themselves, and first set upon them.

The warre wherein Ioshua aided the Gibeonites against the five Kings that besieged them, was defensive in the behalfe * 1.205 of friends against forraigne enemies.

Davids warre against the house of Saul, and against them that tooke part with Absalom, and Sheba, was defensive against domestiques.

No question can be made of the lawfulnesse of such wars as these are. Necessity forceth men thereto.

Offensive warre is when enemies are first set upon: which according to the causes given of offending an enemy, may be as just as defensive warre. The causes are such as these.

• 1. Maintenance of Truth, and purity of Religion. This moved the Israelites in Canaan to think of making warre against their brethren on the other side of Iordan, Ios. 22. 12. In this respect the warres of the Kings of the earth against Anti-Christ are commended, Dan. 11. 40. Rev. 17. 16.
• 2. Recovery of that which is unjustly taken away. For this end the Israelites in Samuels and Davids time set upon the Philistines to recover the cities which they had taken away, 1 Sam. 7. 14. 2 Chron. 18. 1. This also was the cause of Abijahs war against Ieroboam, 2 Chro. 13. 5.
• 3. Execution of vengeance on such as have done publique

• wrong. This reason doth God render of sending Saul against Amalek, 1 Sam. 15. 2. For such a cause David made warre against the Amonites, 2 Sam. 10. 7.
• 4. Drawing away enemies from some dangerous plot that they have in hand. Thus to draw Saul from pursuing David, God stirred up the Philistines to invade Israel. Thus * 1.206 Asa set upon Baasha, to hinder the bulwarks which Baasha was making against Iudah. If Asa had not distrustfully hired wicked instruments, he had done well in his warre.
• 5. Weakning the power of open and profest enemies. For this end David set upon all enemies of Israel round about. * 1.207
• 6. Subduing of rebellious subjects that gather head, and will not be brought under law. For this end Abel of Beth∣maachah was besieged by Davids men.
• 7. To helpe and assist friends and allies in like cases. So * 1.208 Abraham fought against them that with other Sodomites had taken Lot captive. * 1.209

Provided notwithstanding that before men enter into warre, whether defensive or offensive, all good and faire * 1.210 meanes be used, to move enemies voluntarily to do what is just and equall. The advice which the Apostle giveth about going to law, (1 Cor. 6. 1, &c.) may fitly be applied to go∣ing to warre. We have good patternes herein, not onely in the Israelites towards their brethren, (Ios. 22. 13. Iudg. 20. 12, 13.) but also in Iephthah towards the Ammonites, (Iudg. 11. 12.) Yea the directions given in the Law tend much to this purpose, Deut. 20. 10, &c.

This caution observed, in faith may men on the fore∣named grounds wage warre. But if nothing besides the motion of unreasonable passion and anger, or ambition and vaine-glory, or desire of any earthly possession whatsoever, do provoke men to warre, surely for these causes it is not safe to kill or to be killed. Souldiers were of old gravely and justly reproved for undertaking combats in such cases.

§. 19. Of souldiers encouragement in just warre.

THat which hath beene delivered of the lawfulnesse of warre cannot but afford matter of much comfort and courage to such as are called to just warre. They may on this ground go in faith, with much confidence, cheerfully, and couragiously. If there be peace betwixt God and their own soules, if they have truly repented of all their sinnes, if their persons be justified as well as their cause warranted, they may not onely call upon God, and that in faith, for his assistance and blessing, and depend on him for the same, but also un∣dauntedly meet death in the mid-way, and comfortably commend their soules into Gods hands. What need he in * 1.211 life or death feare, to whom to live is Christ, and to die is gaine, Phil. 1. 21. Though enemies destroy the body, yet no danger comes thereby to the soule: neither can they im∣peach eternall salvation. There is much comfort in brea∣thing out our last breath in Gods work. It is a kind of Mar∣tyrdome. For a souldier to die in the field in a good cause, it is as for a Preacher to die in a pulpit. Vpon the cautions be∣fore noted, this assuredly wilbe the issue, If a souldier get the day, or otherwise escape with his life, they that set him on work are too too ungratefull if they do not abundantly reward him. Herein if man faile, assuredly the righteous Lord will not faile. For, whatsoeuer good thing any man doth, the same shall he receive of the Lord, whether he be bond or free, Eph. 6. 8. In particular, The Lord will certainly make them a sure house that fight the battels of the Lord, 1 Sam. 25. 28. If * 1.212 in this worke of the Lord, in his warre, he be slaine, his soule shalbe more then a conquerour, triumphing in heaven over all sorts of enemies. They may therefore be secure. O how gloriously do such with victory returne from war! how blessedly do such as Martyrs die in battell!

§. 20. Of opposing violence to violence.

VI. * 1.213 VIolence may be resisted with violence. If any course may be accounted violent, surely war is one of those courses. To omit the * 1.214 fore-mentioned proofes for the warrant of warre, a 1.215 the law of requiting like for like maketh much to this purpose. Thus dealt b 1.216 Samuel with Agag, when he said to him, As thy sword hath made women childlesse, so shall thy mother be childlesse among women. So dealt. c 1.217 Iudah with Adonibezek, whose thumbs and great toes they cut off: for so had he dealt with 70 Kings. Many like evidences are recorded and justified in holy writ.

Thus are violent, cruell, and hard-hearted men by a sensi∣ble demonstration brought to see their perverse and mis∣chievous disposition. As the fore-named Adonibezek confesseth, saying, As I have done so the Lord hath requi∣ted me.

Ob. How can this resisting of violence with violence stand with those Christian principles, Resist not evill, Re∣compence to no man evill for evill. Avenge not your selves, * 1.218 Mat. 5. 39. Rom. 12. 17, 19.

Answ. 1. The resisting of violence here intended is a publique execution of justice: but that which Christ for∣biddeth is private revenge. The latter phrase, avenge not your selves, is an exposition of the former.

2. Christs words are to be taken comparatively, thus. A Christian must be so farre from revenge, as rather suffer a double wrong.

3. They imply a readinesse to forgive, againe and againe.

4. They import a Christian vertue, of overcomming evill with goodnesse and patience, Rom. 12. 21.

Learne wisely to discerne betwixt persons, and cases: thorowly sift and examine your owne passions: let your hearts be seasoned with a true feare of God, and love of man: let it be enflamed with a zeale of Gods glory: set good ends

before you, and aime at them: be well instructed in the meanes whereby you may attaine to those ends; and then take courage and resolution to your selves. Deale with wic∣ked men, as wicked men are to be dealt withall: fight against them that fight against you: with the froward shew your selves froward, (as the Lord himselfe doth:) despise them that despise you: shew as much scorne of them, as * 1.219 they can do of you. This is to answer a foole according to his folly, and to keep him from being proud in his own conceipt, * 1.220 from insulting over you, and from taking advantage against you. There be times & occasions when mischievous enemies are not to be yeelded unto, no not an haires breadth. By op∣posing undaunted courage against their stout boldnesse, they may be beaten at their owne weapon.

§. 21. Of using meanes.

VII. * 1.221 APproved meanes are to be used for attaining our desired ends. The parables which our Lord useth about providing that which may be sufficient for an intended building, and about casting how to meet an ene∣my that is comming against him, (Luke 14. 28, &c.) give good evidence to the truth of this point. Wherefore such Saints as have beene guided by the Spirit of God, even in those wars whereabout God himselfe hath sent them, and to which he hath given assurance of victory, have been care∣full to use meanes. For this end b 1.222 Ioshua required all the men of warre that were of the Reubenites, Gadites, and halfe the Tribe of Manasseh, that quietly enjoyed their possessi∣ons on the other side of Iordan, to go over before the rest of the Israelites, armed to helpe them. On the contrary c 1.223 Meroz is cursed for not affording aid to helpe the Lord against the mighty. The meanes * 1.224 before noted for keeping out enemies tend to the point in hand.

Of such use are means, as if they be wanting, God will not do the thing that is expected to be done. Though d 1.225 God had given to Paul all that sailed with him, yet when the mariners

(who are ordinary meanes to advise, and helpe in dangers on the sea) were about to leave the ship, Paul said, except these abide ye cannot be safe. So as ordinarily there is a kind of necessity that meanes be used. Yea we oft read of meanes used in extraordinary matters. e 1.226 The dust of the earth was strucke, that out of it lice might arise to plague Pharaoh. f 1.227 Ashes of the fornace were sprinkled into the aire to cause boiles to breake forth upon man and beast in Egypt. g 1.228 The rocke was struck with a staffe to make water flow out of it. h 1.229 Meale was cast into the pot, to make the pottage whol∣some.

The use of meanes makes much to the manifestation * 1.230

• 1. Of Gods providence, in affording meet means.
• 2. Of his wisdome, in ordering means fitly.
• 3. Of his goodnesse, in blessing means.

And thus more occasion is given of calling upon God for his blessing on the means which are used: and of praising him when we see the fruit and benefit of means: yea and of humiliation when we observe means to be wanting, or to be ineffectuall.

1. Ob. i 1.231 There is no restraint to the Lord to save by many or by few, and k 1.232 by them that have no power.

Answ. 1. In speaking of meanes no question is made of Gods power. For he that without any means made all things, can do what els pleaseth him without means. But the question is of his will; whether he that hath sanctified such and such means, for such and such purposes, will effect matters without the means which he hath appointed for ef∣fecting them.

2. The question is of Gods ordinary manner of working. Now Gods ordinary providence in ordinary matters is the ground of our faith, rather then his extraordinary power.

2. Ob. l 1.233 God restrained Gideon in using the means that in his case were ordinarily used.

Answ. The Lord tieth not himselfe to ordinary courses, * 1.234 as he hath tied his creatures, who can not go beyond the bounds which he hath appointed to them. So as herein

lieth a difference betwixt the Creatour and creatures. For the manifestation of this difference it pleased God somtimes to do great matters with small meanes, (yea and m 1.235 with no meanes at all,) and to cause those particulars to be recor∣ded, that all ages might know what of himselfe he is able to do.

3. Ob. Means use to draw mens minds from God: and * 1.236 to make them dote too much on means.

Answ. That is the abuse of means. Means are by such considered onely in themselves, and not in the principall agent who makes them effectuall. Such were the Israelites, to whom the Prophet thus, n 1.237 Woe to them that go downe to Egypt for helpe, and stay on horses, and trust in chariots because they are many, and in horsemen because they are very strong: but they looke not unto the holy one of Israel, neither seeke the Lord. Thus they severed things, which were to be joyned together, God and means: means being the hand of the di∣vine providence whereby he worketh such and such things. * 1.238 Means therefore (in the right use of them) give occasion of beholding God, of calling on him, and praising him. Daily food, apparell, sleepe, works of our calling, and other like meanes wherby we are sustained, work such effects in those that are piously minded. Wherefore though we believe in God, yet let us do those things that are to be done by man for our safety, lest letting slip such means we may seeme to tempt God.

It will therefore be our wisdome in every thing that we take in hand,

• 1. To observe what means are warranted for the effe∣cting * 1.239 thereof. Out of Gods Word we may have sufficient direction in this case.
• 2. To be diligent in using those means. Many pro∣mises * 1.240 are made to the diligent, especially in Salomons Proverbs.
• 3. * 1.241 To call on God for his blessing on our endeavors. Ex∣cept the Lord keep the city, the watchman waketh but in vaine. To neglect means is an extreme in the defect, implying too

• great security. To relie only on means is an extreme in the excesse, implying too much insolency. God is tempted both waies. The middle therefore is the best and safest course, which is, in the use of meanes to relie on God for his blessing.

§. 22. Of the gestures of prayer.

EXOD. XVII. IX.

To morrow I will stand on the top of the hill with the rod of God in mine hand.

* 1.242 THe Internall meanes, as promised on Moses part to be used by him, are here set downe. Wherein 1. the action undertaken by him is thus expressed, I will stand. This gesture of the body is put for an action of the minde * 1.243 signified thereby, which is prayer. For standing was of old an usuall gesture of prayer. It never was the onely gesture. For the Scripture expresseth many other: whereof some were gestures of the whole body; others of particular members thereof.

There are three especiall gestures of the whole body. 1. Standing. 2. Bowing. 3. Prostrating, or lying all * 1.244 along.

• 1. Of Standing, more anon.
• 2. * 1.245Bowing was used as an action of much reverence: and that for the most part, when they testified their thankfull ac∣ceptance of some speciall favour. Read for this Exo. 4. 31. & 12. 27. 2 Chro. 29. 29, 30. Neh. 8. 6.
• 3. Prostrating, or lying all along testified much humilia∣tion, and dejection of the soule. Read for this, Ios. 7. 6. * 1.246 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 expecta∣tion of helpe from above: and of our faith fixed on him * 1.247

• 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.) * 1.248 and David expressing prayer by this phrase, addeth the rea∣son 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 * 1.249 confusion of face by reason of a mans unworthinesse, and un∣fitnesse 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 com∣punction * 1.250 of spirit, godly sorrow and griefe is hereby mani∣fested. 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: * 1.251 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 unu¦suall gestures declared.
• 6. Kneeling. This is the most usuall and proper gesture for prayer. For examples, read 2 Chro. 6. 13. Ezra 9 5. * 1.252

• ... Dan. 6. 10. Luke 22. 41. Act. 7. 60. & 9. 40. & 20. 36. & 21. 5. * 1.253 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 ho∣nour 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 shalbe 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 * 1.254 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.
• * 1.2554. That he would with the best stedfastnesse of faith that he could pray for them, expecting the truth of divine pro∣mises.

Thus he sheweth that on his part he would not be wan∣ting 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) * 1.256 I standing, which implieth a continuance in doing what he undertooke to do, together with an out∣ward 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 can∣not 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 fore∣mentioned duty is not much delayed, nor farre put off: but rather the first opportunity is taken. For this word,* 1.257 to¦morrow, 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 * 1.258 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 answe∣rably order his prayer. * 1.259
• 2. That Ioshua and his souldiers might behold Moses lif∣ting up his hands: and thereby be the more encouraged.
• 3. That he might be the more quiet and free from distur∣bance 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 strengthe∣ned. For by the sublimity of our thoughts our heart is en∣larged.

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. * 1.260 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 1.261 the staffe of bread. That also whereupon wicked men do repose their trust and confidence, is by this very word expressed, and called b 1.262 the staffe of the wicked. c 1.263 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 be∣twixt Moses and him that wrote the Epistle to the He∣brewes, about Israels bowing himselfe d 1.264 upon the beds head, (as it is in Gen. 47. 31.) and e 1.265 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: * 1.266 The Prophet Isaiah (where he maketh an expresse difference betwixt a rod and a staffe) useth f 1.267 another word to set out a rod, and g 1.268 the word of this text to set out a staffe. The rods which the chiefe of every Tribe used to have, have this h 1.269 title: which questionlesse were such as prime Officers at Court use to have, called White-staves. The first time of mentio∣ning the rod here spoken of, was when i 1.270 God appeared to Moses as he was keeping sheepe. Whence some (and that not without probability) do gather, that this, which is tran∣slated a rod, was a shepheards crooke. But were it a shep∣heards 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 1.271 Thou shalt take this rod in thine hand wherewith thou shalt do signes.

* 1.272Many admirable things are noted of this rod. By it,

• 1. It being turned into a serpent, the rods of the inchan∣ters, 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.

* 1.273This 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 1.274 sometimes called Aarons rod, because God ap∣pointed Aaron to use it in working the first miracles that were wrought in Egypt. And it was most usually stiled b 1.275 Moses his rod, c 1.276 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 al∣so 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 evi∣dence of his sted fastnesse in calling upon God for them: and so be the more encouraged.

§. 26. Of the resolution and observations of the lat∣ter part of the ninth verse.

EXOD. XVII. IX.

To morrow I will stand on the top of the hill with the rod of God in mine hand.

THe maine Scope of this promise made by Moses, is to assure those whom he sent forth into the field to fight, that he for his part would not be wanting to assist them with his best prayers. For in this promise is a description of his manner of praying for them.

More particularly we are to observe

• 1. The Person that maketh the promise. I, saith Moses, that went not with them.
• 2. The Substance of the promise. This may be distingui∣shed into foure branches.
  • 1. The Matter, or particular thing that is promised, will stand.
  • 2. The time when. Tomorrow.
  • 3. The Place where. On the top of the hill.
  • 4. The Instrument wherewith. In setting down where∣of there is noted
    • 1. The Instrument it selfe. With the rod of God.
    • 2. The Manner of using it, In mine hand.

1. The Inference of this promise upon the charge given to Ioshua, (the charge being for providing good outward means, the promise, of earnest praier) giveth us to understand that,

• I. Prayer must be added to other preparations.

2. The Person that promiseth to pray being one of those that taried at home, and went not out to the war, giveth in∣stance, that,

• II. Prayer for good successe in warre is to be made by such as tarry at home.

3. The phrase whereby the thing promised is expressed (will stand) being an externall gesture of prayer, sheweth, that,

• III. Inward devotion of heart is to be manifested by the out∣ward disposition of body.

4. The Time prefixed (to morrow) being before the bat∣tell was ended, declareth, that,

• IIII. Succour must be sought of God in season.

5. & 6. The Place being first on an hill, which was in the open field: and then on the top of the hill, whence the ar∣my might be seene of Moses, implieth, that,

• V. Any place may be fit for prayer.
• VI. Knowledge of that for which prayer is made is an espe∣ciall meanes to sharpen prayer.

7. The Rod which he taketh with him, being the rod of God, wherewith God had before wrought many wonder∣full works, importeth, that,

• VII. Consideration of Gods former workes is of speciall use to strengthen faith.

8. The Manner of using it, by holding it in his hand, namely to this end that Ioshua and other souldiers might see it, intimateth, that,

• VIII. Perswasion of others prayers addeth much courage in dangerous imployments.

§. 27. Of joyning prayer with other meanes.

I. * 1.277 PRayer must be added to other preparations. When a 1.278 Iacob heard that his brother Esau was comming against him with 400 men, he tooke the best order that he could either by presents to pacifie his brother, or, if some of his company were slaine, yet to make an escape with others: but withall he prayeth to God for protection, yea in prayer he wrestled till he prevailed. b 1.279 Iphthah leads out against the Ammonites a well furnished army: yet voweth a vow unto the Lord. Now a vow is an evidence of earnest prayer. Though his particular vow be not to be justified, yet his

manner of going to warre is commendable. Samuel doth,c 1.280 as Moses here, he gathereth Israel together to fight against the Philistims, and promiseth to pray for them. The d 1.281 num∣ber of worthies, and the e 1.282 multitude of valiant Souldiers that David had, beare witnesse to his prudence in preparing ex∣ternall means: and his many f 1.283 prayers recorded in the Psalmes, give evidence of his piety in seeking helpe of God. g 1.284 Very much is spoken of Iehosaphats great preparations: yet when he heard of the approach of enemies, by fasting and prayer he sought helpe of God. So many other faithfull Saints. After that the Apostle had exhorted Christians to be strong in the Lord, and to put on the whole armour of God, wherwith he sheweth how a Christian may be armed from top to toe, he addeth this exhortation, h 1.285 Pray alwayes with all prayer, &c.

Means without Gods blessing are of no use. i 1.286 Except the Lord build the house they labour in vaine that build it: Well therefore saith the Psalmist, k 1.287 I will not trust in my bow, nei∣ther shall my sword save me. But * 1.288 prayer is that which God hath sanctified for obtaining his blessing, and his helpe. To this purpose is prayer exceeding, powerfull. It hath alwayes (if at least it were made aright) obtained victory.

What now may we judge of them that thinke prayer then only needfull when other means faile? To say the least of them * 1.289 they shew thēselves apparently ignorāt of the supreme pow∣er of God in ordering means: which are so subordinate to the divine providence, as without it they are of no use at all: and withall they shew very little zeale of Gods glory. For were there not an absolute necessity of prayer, and that in regard of some benefit to themselves, it appeares that prayer as it is a part of Gods worship, and a means to set out Gods ho∣nour, should never be made by them.

If in this case neglect of prayer be such a point of impiety, what is it to enterprise war with masks, enterludes, playes, and such kind of sports? Can a blessing be expected in such courses?

Set this patterne of Moses before you, all of all sorts.

Whether other means faile or abound, let not this of prayer * 1.290 be neglected. This makes a supply where other means are wanting. This makes other preparations successefull. Let therfore all armies be sent forth by Christian Princes with more then ordinary prayer. Thus may we in greatest distres∣ses be sure of succour. For there is nothing so hard but with Gods helpe it may be made easie. On him therefore let us depend: of him let us seeke helpe, and so accomplish our purposes.

§. 28. Of their care who tarry at home to pray for them that go to warre.

II. * 1.291 PRayer for good successe in warre is to be made by such as tarry at home. So did a 1.292 Samuel. b 1.293 Elies waiting for newes out of the army, implieth that his prayer was not wanting. c 1.294 That solemne forme of thanks which David gave to God upon Ioabs returne with victory, giveth proofe of his praying for the armies. d 1.295 So doth Melchize∣dechs congratulation of Abrahams victory.

1. Gods honour is engaged in the successe of such as pro∣fesse 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 coun∣try 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 Is∣rael, * 1.296 and Iudah abide in tents, and my Lord Ioab, and the ser∣vants

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 du∣ty, 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 * 1.297 that are sent out, by provoking Gods wrath against them, thorow their impiety, and prophanesse, lewdnesse, and li∣centiousnesse. Such either pray not at all: or they make their prayers to be an abomination to the Lord. For, he that * 1.298 turneth away his eare from hearing the Law, even his prayer shalbe 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. * 1.299 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 1.300 I lift up mine eyes: c 1.301 I bow my knees, that is, I pray. d 1.302 Let us lift up our hands: e 1.303 Let us kneele, that is, let us pray. f 1.304 Let * 1.305 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 min∣ded, 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 out∣ward 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 in∣ward 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 ma∣keth 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 ma∣keth the soule the more steddy. * 1.306

Let us on these grounds both declare and helpe the in∣ward 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 com∣manded by the soule, as they will soone declare the intent thereof. This is evident by the private prayers which per∣sons truly devoted do make. For when they are alone, and no creature present to take notice of the outward gesture, ac∣cording to the affection of the heart, when it is indeed fer∣vent, the eyes wilbe 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 per∣formed. 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 odi∣ous in Gods sight, as it makes our best works abominable: * 1.307 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 manife∣station of inward affection, and that by such outward ge∣stures as are * 1.308

• 1. Warrantable by Gods Word.
• 2. Agreeable to the action in hand.
• 3. Answerable to the inward affection.

§. 30. Of seeking helpe of God in time.

IIII. * 1.309 SVccour must be sought of God in season. a 1.310 Before the decree bring forth, before the day passe as the chaffe, before the fierce anger of the Lord come upon you, &c. seeke the Lord. b 1.311 Seeke the Lord while he may be found: call upon him while he is neare. c 1.312 Prepare to meet thy God, O Israel. Meet him before he is gone, meet him before he have caused his wrath to fall. d 1.313 So soone as Iacob heard that his brother was comming against him, he makes his prayer to God. He

put it not off to the evening. Yet e 1.314 when the evening was come, and so he freed from distractions, he returned to pray∣er againe, and more earnestly wrestled with God. f 1.315 Before Asa began to fight with the Ethiopians, he sought assistance of God. So did g 1.316 Iehosaphat, and other pious princes. So soone as h 1.317 Moses heard God speake of wrath, before he went downe to see the cause thereof, he fell downe before the Lord, to turne it away: and i 1.318 when he had seene the cause thereof, he went againe unto the Lord.

Thus, much evill may be prevented, which otherwise * 1.319 could not be redressed. A fire when once it begins to flame out, cannot so easily be quenched, as it might before hand have beene kept from flaming and burning. A breach, which might with small cost and paines have beene preven∣ted, when it is made, oft proves irrecoverable. Great was the folly of the Israelites in the time of the Iudges, who used not to cry to the Lord, till they were sorely oppressed by their enemies. And this was the cause that sometimes they received (when they called upon God) such an answer as this, Goe, and cry unto the gods which ye have chosen, let them deliver you in the time of your tribulation. * 1.320

O that we were wise to marke the opportunity and to take it! Commonly (like fooles) we thinke of our cloakes when we are well wet: and thinke of shutting the stable doore when the steed is stolne, or of making our house safe and sure from theeves when we have lost our goods. Many seeke not to God till necessity forceth them. When the ene∣my hath got the day, when the plague rageth and hath de∣stroyed many, when people die every where for want, then (it may be) solemne prayer shalbe made, and a fast proclai∣med. Hereby as the folly of men is discovered, so too just cause is given for their prayers to be suspected in regard of the soundnesse of them: yea God is hereby provoked to leave men without succour, because they sought it not in time.

§. 31. Of praying in any place.

V. * 1.321 ANy place may be fit for prayer. This doctrine is to be limited according to the occasions of pray∣er. For, for publique prayer, at least in times and places where liberty is granted to frequent publique assemblies, a 1.322 publique Churches set apart for Divine Service, are fittest. But where just occasions are offered of praying in other pla∣ces, in any place may that divine duty be performed. b 1.323 I will (saith the Apostle) that men pray every where, lifting up holy hands. The charge of c 1.324 praying alwaies, and d 1.325 without ceasing, implieth as much. If occasions of prayer being offred, we forbeare to pray, because we are not in this or that place, those precepts can hardly be kept. But in particular, we read of approved prayers made, as e 1.326 in Churches, so f 1.327 in hou∣ses, g 1.328 in chambers, h 1.329 in closets, i 1.330 on house-tops, k 1.331 in fields, l 1.332 on mountaines, m 1.333 by rivers∣sides, n 1.334 in ships, o 1.335 in a whales-belly, p 1.336 in the wildernesse, and where not?

q 1.337 Wheresoever prayer is rightly made, there God after an especiall manner is present: now r 1.338 Gods speciall pre∣sence makes any place holy, and in that respect fit for prayer.

And such respect hath God to the true desire of his Saints, as wheresoever by prayer they make it knowne, there will God most graciously accept it. Instance the fore-mentioned instances. His promises for hearing prayer are without any limitation of place: so as, in any place we may expect the ac∣complishment of them.

What a dotage is it therefore so to dote on any one kind of place, as never to pray but in such a place. Or superstition blindeth such mens eyes, or prophanenesse possesseth their hearts. It is much to be feared that the prayers which they seeme to make in the places which they pretend most to af∣fect, are but cold prayers. If the Spirit of supplication had'any heat in them, it would be like that hot vapor that is compas∣sed in a cloud, or got into hollow places of the earth, which

rather then not find a vent, will rent the cloud asunder with a thunder-clap, or make the earth to quake. They lose much holy acquaintance and familiarity with God, that are so nice, as not offer to meet with him except in such or such a place.

Wise Christians will rather sanctifie every place with this heavenly duty. Their house, their chamber, their closet, their bed, their table, and other like places shalbe sanctified * 1.339 therewith. If they be in a journy, their Innes and places of repast shall therewith be sanctified. So their ship, and cabin, if they be on the sea. So their tent, or the field, if they be in warre. So every place according to the present occasion. By a pious mind well devoted to Godwards, and by a conscio∣nable performance of this principall duty of 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. * 1.340 KNowledge of that for which prayer is made is an especiall meanes to sharpen prayer. That which made a 1.341 Iacob to wrestle with God, was the danger wherein he saw his houshold to be. When b 1.342 Hezekiah saw and read the letter that Senacherib sent, then was his spirit extended to prayer. The knowledge that c 1.343 Asa, d 1.344 Iehosaphat, e 1.345 Nehe∣miah, and other good Kings and Governours had of the dan∣ger 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 1.346 when he saw the people scattered without a shepheard, he incited his Disci∣ples to pray for them.

Sight and other means whereby we may have true intel∣ligence of the needs and straits wherunto such as we respect and affect are brought, work deep impressions of compassi∣on, which moveth our inward bowels, and after a sort en∣forceth us to afford them the best aid we can. Now they who know how beneficiall prayer is in all needs, are there∣upon

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. Nehemi∣ah * 1.347 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 * 1.348 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 * 1.349 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 re∣port. If that report be false, how shall we order our prayers? Yet there is commonly such uncertainties in rumors and re∣ports, 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 there∣to, or some way or other altereth it. It is not therfore with∣out cause said, that fame useth to lie.

Yet if men be not rash in receiving every uncertaine re∣port, 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 com∣passion that is in man, hath in himselfe an ocean of com∣passion: 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. * 1.350 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 1.351 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 1.352 Ieho∣saphat, c 1.353 the Levites in Nehemiahs time, and many others. This was d 1.354 Davids usuall practice. Therefore e 1.355 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 some∣times 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 * 1.356 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, extraordi∣nary, 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 mo∣ved 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 parti∣cular made to Ioshua, I will never leave thee nor forsake thee, maketh this generall inference thereupon, So that we, (we Christians that live so many yeares after Ioshuaes time) we may boldly say the Lord is my helper, I will not feare, &c. Heb. 13. 5, 6. Though we cannot therefore expect the same parti∣cular * 1.357 works of God to be done for us, that of old were done for others, yet the generals we may and ought to believe, that that God which provided for, and delivered of old such as trusted in him, is still able, and willing to provide for and de∣liver such as now trust in him. These generals expect from God. As for the means and manner of doing it, referre them to his wisdome. He ever remaineth the same God, as in his power, so in his will, affection, and compassion towards such as trust in him. He can by sundry means bring things to the same issue. If thorowly and advisedly the usuall works of God were considered, even those whereby the whole world is ruled and governed, who would not be astonished, even as at miracles, and by the miraculousnesse of them be streng∣thened in faith? But many turning their faces to the works that are done, turne their backes to him that did them. Whence it comes to passe, that neither God hath the glory which belongs to him, nor man that profit which otherwise he might reape from the works of God.

Gather now, ye that trust in the Lord, gather what evi∣dences * 1.358 ye can by Gods former works of his power, and will.

Oft meditate thereon; plead them in prayer before God. In your catalogue of Gods former works be sure you leave not out such as are done in your daies, and to your selves in par∣ticular, whereof upon experimentall evidence you may say to God, marvellous are thy works, and that my soule knoweth * 1.359 right well. The works which were brought to Moses his mind by holding up this rod were such as were done in his daies, before his eyes, by his ministry. Such works as are done in our daies, and to our selves, make the deepest impres∣sion: and have the most effectuall and mighty operation. Such were they whereby Iacob and David were strengthe∣ned * 1.360 in their faith. Though we have not such a visible signe of Gods former works, as this rod was which Moses held up, yet we have as good and sure staies for our faith to rest upon. For, we have Gods works recorded in Gods Word, a Word of truth. And we may say, as the Psalmist doth, We have heard with our eares, O God, our fathers have told us * 1.361 what works thou diddest in their daies, in the times of old. And God hath in our dayes, and before our eyes done such works, as give us sufficient ground to trust in him. We have memories to retaine them. We have minds to meditate on them. We may (if we will) register and record them. What could Moses his rod do more then al these? Though we want that externall signe, yet we have the substance. And by a right use of what we have, our faith in God may be streng∣thened, as Moses was by the use of this rod. Ruminate ther∣fore on Gods bringing in the Gospell in King Henry the 8 daies. On establishing it in King Edward the 6 daies. On the courage, comfort, and constancy that he gave to Martyrs in Queene Maries daies. On the restoring of the Gospell in blessed Queene Elizabeths daies. On the many victories then given: especially in 88. On the many deliverances from Papists treasons: especially in 605. As occasion is offered seriously ponder and meditate on these and other like works of God, and thereby shalt thou find much vigour infused into thy faith. Withall well note the promises of God. For, this rod which Moses tooke up to the hill was a signe of Gods

promise. Take this rod in thine hand (saith God) wherewith * 1.362 thou shalt do signes. Gods promises are the most proper ground-worke of faith: as I have * 1.363 elswhere shewed.

§. 34. Of the benefit of a perswasion of others prayers.

VIII. * 1.364 PErswasion of others prayers addeth much courage in dangerous imployments. This was one reason why a 1.365 God in his Law ordred that his Priests should go with their silver trumpets into the armies of his people, that by that signe his people might be assured of the Priests prayers, and be thereby the more encouraged. b 1.366 Thus were the peo∣ple in Abijahs time much encouraged. This questionlesse was the reason why c 1.367 Barak was so importunate to have Deborah go with him to the warre. Her sex might make him thinke that she was not fit to lead an army, or to fight. But he knowing her to be a Prophetesse, did also know that her prayers would be availeable with the Lord: and withall he thought that the sight of the battell would extend her spirit the more earnestly to call upon the Lord for them. Did not this perswasion encourage him, who speaking of his trou∣bles, said, d 1.368 I know that this shall turne to my salvation thorow your prayer.

Gods people being acquainted with Gods Word, there∣by know that God is the fountaine of all blessing, and that prayer is the means of receiving all needfull blessing from him, and that the prayers of others are availeable with God * 1.369 as well as their owne, and that when others prayers are joy∣ned with theirs, they are so much the more powerfull. How can they then but be the more incouraged by their perswasi∣on of others prayers for them. * 1.370

Good cause there is for this very cause, when any go about any weighty, difficult, or dangerous worke, or when they are in any dangers or feares, to crave the prayers of such as they count faithfull: as e 1.371 Hezekiah did of Isayah. And for them of whom this duty is desired, by solemne promise

to bind themselves to do it, as f 1.372 Samuel did, that so they who desire it may have the more cause to believe that it shall be performed. And if the worke enterprised be publique, meet it is that a fast be proclaimed, and publique prayers enjoyned for their good successe. By these publique prayers more notice may be taken of the many prayers that by many persons are made for them, and so they be the more encou∣raged.

By a sound and good argument from the lesse to the grea∣ter * 1.373 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 pre∣senting one and the same petition to God. For Christs inter∣cession 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, hol∣ding up his hands continually, and making intercession for us. The eye of faith may in this kind work as much bold∣nesse, 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.

* 1.374 THe obedience of Ioshua to Moses his charge is first ge∣nerally 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 1.375 Moses, b 1.376 Ioshua, c 1.377 fought, d 1.378 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 Isra∣el. 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 inju∣rious enemy) is a lawfull warre. Therefore Ioshua goeth. He fought with Amalek.

§. 36. Of yeelding obedience to Governours.

* 1.379I. 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 en∣joyned to all sorts of inferiours under authority: as to a 1.380 Servants, b 1.381 Children, c 1.382 Wives, d 1.383 People in relation to their Pastors, e 1.384 Souldiers to their Generals and Captaines, and f 1.385 Subjects in relation to supreme and subordinate Magi∣strates.

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 Go∣vernours. (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 Mini∣ster of God to thee for good.) Governours therefore are advan∣ced to their eminent places, not simply for their owne ho∣nour, 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 re∣sisteth the power resisteth the ordinance of God. He doth ther∣fore 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 Abi∣ram, Numb. 16. Vpon these and other like grounds Christi∣ans 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 suf∣ficient, what can be sufficient? I hasten to the particular, of souldiers obedience to their Governours charge about going to * 1.386 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 de∣spised.

§. 37. Of going to warre upon command.

II. * 1.387 THey who are sent by lawfull authority unto lawfull warre, must go. What warre may be counted lawfull a 1.388 hath beene shewed. Lawfull authority, is the com∣mād of such as God hath set over us, especially of the supreme Governour: which command may come to us either imme∣diately 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 com∣meth, 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? Io∣shua (22. 2.) for this commends the obedience of the Reube∣nites, 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 they have their authority; and answerably to order matters. In ordering whereof, there being many cases wherein the very life of some particular persons is to be put in hazard for preservation of the whole state, God hath given this power to supreme Magistrates to appoint whom they see best, according to that which Moses said to Ioshua, Choose us out men. If men chosen might re∣fuse to go, to what purpose are they chosen? Souldiers owe * 1.389 to common peace and safety, the service of executing their Governours commands of waging warre.

Ob Hath one man power over anothers life?

Answ. 1. Going to warre doth not necessarily presup∣pose losse of life. Many returne home from warre, not onely with their lives, but also with much honour and wealth.

2. Many are the cases warranted by God, wherein some

hazard their lives for others, as Esth. 4. 16. Iudg. 5. 18. Phil. * 1.390 2. 30.

3. If in this case a souldier die, he dieth in his way, and in the worke of God: so as, his death may be his best ad∣vantage. God having given his Angels charge over all his, when they are in warre, they will either keepe them from death, or when they die they will take their soules, as they did the soule of Lazarus, to carrie it to blisse. Therefore with much confidence he slayeth his enemy, with greater confidence he is himselfe slaine. He doth a good turne to himselfe if he be killed, and an acceptable thing to Christ if he slay his enemy. When he is slaine, he is not destroyed, but perfected. The death which he inflicteth is Christs gaine: and which he suffereth, his owne gaine.

The application of this point of obedience in particular concerneth such as are or shalbe commanded, as Ioshua here was, to fight with the enemies of the Church and State: that they testifie their obedience readily, with good conscience and courage, and that for the Lords sake.

Quest. What if Christians be under the subjection of Idolaters, or Infidels, ought they at such a Kings command to go to warre?

Answ. An ancient Father giveth this answer. There is no power but of God, either commanding, or permitting it. Therefore a righteous man, if happily he serve as a souldier under a King that is even a sacrilegious man, he may rightly warre at his command, keeping the order of civill peace: who is either assured that that which is commanded is against no command of God, or is not sure whether it be so or no, so that, perhaps the iniquity of commanding may make the King guilty, but the order of serving may prove the souldier to be innocent.

§. 38. Of the meaning, method, and doctrines of the tenth Verse.

EXOD. XVII. X.

And Moses, Aaron, and Hur went up to the top of the hill.

* 1.391 THe performance of that promise which Moses made, V. 9 is here generally propounded. The performance is expressed almost in the same words wherein the promise was propounded. In the promise, Moses said, I will stand on the top of the hill. In the performance it is said, Moses went up to the top of the hill. Only here is not mentioned the rod of God in his hand: but here are added two Assistants that went with Moses, which were Aaron and Hur.

Of Aaron much is spoken in other places. His name was agreeable to his function. For, Aaron importeth a teacher; and Priests (whereof he was the first and chiefest) were * 1.392 teachers: whereupon it is said, The Priests lips should keepe knowledge: and they should seeke the law at his mouth, Mal. 2. 7. This Aaron was elder brother to Moses, Exo. 6. 20. For, they died both in the same yeare; and Aaron was 123 years old, Numb. 33. 38, 39. And Moses but a 120 Deut. 34. 7. Yet was Moses preferred before Aaron. For in that God saith to Moses of Aaron, He shalbe thy spokesman unto the people, he importeth a Principality in Moses, and a Ministry * 1.393 in Aaron: which is yet further confirmed, in that it is ad∣ded, Thou shalt be to him instead of God, Exo. 4. 16.

Many and great were the prerogatives conferred on Aaron. For,

• 1. He was chosen to assist Moses in the messages which from God were sent to Pharaoh, and in the wonders which were done in Egypt, Exo. 4. 30. & 5. 1. For, Aaron could speake well, Exo. 4 14.
• 2. When Moses was absent 40 dayes, Aaron was appoin∣ted chiefe Governour in his roome, Exo. 24. ••4. & 32. 1.
• ...

• 3. Aaron was the first that was annointed High-Priest, * 1.394 and clothed with the glorious priestly ornaments, Exod. 29. 5, &c.
• 4. The Priest-hood was conferred upon Aaron and his seed by a perpetuall covenant. None els might execute the services appertaining thereto, Lev. 7. 36. Num. 18. 8. Num. 16. 40. 2 Chro. 26. 18.
• 5. In testimony of Gods choice of Aaron, his rod onely among all the rods of the heads of Israel, did bud, blossome, and bring forth ripe almonds: and thereupon it was kept as a perpetuall memoriall before the Lord, Numb. 17. 8, 10. Hebr. 9. 4.
• 7. Aaron was to make an attonement when Gods wrath was kindled: and when multitudes died of the plague, he stood betwixt the living and the dead: and the plague was stayed, Numb. 16. 46, 48.
• ...

  8. Aaron both in regard of his externall function, and also of his internall disposition is stiled The Saint of the Lord, Psal. 106. 16.

  Ob. He made a golden calfe, Exo. 32. 4. He with Miriam murmured against Moses, Numb. 12. 1. He was incredulous, Numb. 20. 13.

  Answ. These were indeed great sinnes. and manifest fruits of the flesh: but onely particulars. The disposition of his soule, and generall course of life was holy. Which of the Saints had not their blemishes? As the flesh may be in the soule where the Spirit is: so in such a soule may some fruits of the flesh sprout out.

• ...

  9. Aaron was an especiall type of Christ, Heb. 5. 4, 5.

  Ob. Melchizedech was the type of Christ, Heb. 5. 6.

  Answ. Melchizedech was a type in sundry eminent pre∣rogatives, which are noted by the Apostle, Heb. 7. But yet in the office it selfe, the office of Priest-hood, Aaron was also a type.

By these particulars noted of Aaron, it plainly appeareth that he was a fit assistant to Moses in that solemne duty of prayer continued a whole day.

The other that assisted Moses is called a 1.395 Hur. His name according to the notation of it, doth imply a Magistrate. The garment with which Mordecai was clad when King Ahashuerosh advanced him to Magistracy, hath this Epithite given unto it. It is translated b 1.396 white. Governours of old were wont so to be arrayed. c 1.397 A word of the same root in the plurall number is oft used to set out Nobles, Governours, Rulers, or Elders in a common-wealth.

Whether this were his proper name, or a name of his place, is not very certaine: But most certaine it is that he was made a Magistrate in that State. Hereupon when Mo∣ses was to be absent some while from the people, he saith, (Exod. 24. 14.) Behold Aaron and Hur are with you: if any man have any matters to do, let him come unto them: namely to Aaron, for matters spirituall, and to Hur for matters tem∣porall. d 1.398 Flavius Iosephus rendreth this reason of Moses his taking these two, Aaron and Hur with him, that the one was his brother, the other his sister Miriams husband. But of this latter we have no evidence in Scripture. Evidence we have (as hath been shewed before) that Hur was a Prince and Governour of the people.

The reasons of going to the top of the hill, are before de∣clared, §. 24.

In setting out the Performance of the fore-mentioned Promise there are offered to our consideration,

• 1. The Persons.
• 2. Their Preparation.

The Persons are

• Principall. Moses.
• Assistant
  • ...Aaron.
  • ...Hur.

Their Preparation is set out

• 1. By their Action. Went up.
• 2. By the Place. To the top of the hill.

The addition of two other Persons as Assistants, to the Principall, sheweth, that,

• I. In extraordinary prayer mutuall assistance of Saints is usefull.

The distinct kinds of Persons, as Moses the chiefe Prince and Prophet, Aaron the Priest, Hur a Magistrate under Mo∣ses, declare, that,

• II. Men of eminent place in Church and Common-wealth are most bound to crave divine succour in time of need.

The action, together with the place, having relation to the promise made, vers. 9. giveth evidence, that,

• III. Prayer promised must be performed. * 1.399

§. 39. Of assisting one another in extraor∣dinary prayer.

I. * 1.400 IN extraordinary prayer mutuall assistance of Saints is usefull. It is expresly recorded that Hezekiah the King, and Isaiah the prophet (both of them) prayed and cried to heaven when Sennacharib invaded Ierusalem with an huge hoste. The destruction of that host followed thereupon, 2 Chro. 32. 20, 21. Esther, as she sent to the Iewes to fast for her, so she and her maidens fasted together, Esth. 4. 16. Da∣niel, though a man powerfull in prayer desired the assistance of his three companions, when he begged an extraordinary favour of God, Dan. 2. 17. 18. Yea, Christ himselfe, the Me∣diatour betwixt God and man, when in the dayes of his flesh he withdrew himselfe to that extraordinary prayer which he made that very night wherein he was apprehended, took three of his prime Disciples, and calls on them to watch and pray, Mat. 26. 37, 41.

Mutuall assistance of Saints makes prayers much more powerfull and effectuall then otherwise they would be. For, the fervour of one mans spirit joyned with anothers, is as fire put to fire, wherby the heat is much greater. Iron sharpneth iron: so a man sharpneth the countenance of his friend, Pro. 27. 17. That is, society, and mutuall communion betwixt friends, is of as great force to quicken each others spirit, and so to cheere up their countenance, as whetting iron upon iron is to sharpen it. This proverbe is best verified in the

communion of Saints about holy duties, and especially in mutuall prayer: whereby we may much cherish, support, and encourage one another.

This pattern of these three Worthies, Moses, Aaron, and Hur, is most worthy our due observation, and that as oft as any weighty and just occasion is offerd. Let it not therfore be enough in extraordinary cases to make our ordinary prayers. And as we set our selves more then ordinarily to performe this duty, so let us (suspecting our owne weaknesse and dul∣nesse) take the helpe of some choice ones, who in such a case may be a good help unto us. Provided that the good lawes of Church and Common-wealth under which we live be not herein scandalously violated, and we our selves brought * 1.401 into such troubles, as the enduring thereof cannot minister unto us any sound ground of comfort. But for the point, the best that be need the prayers of others. The Apostles in their time craved and obtained this helpe. We do beyond comparison much more need the helpe of others prayers.

§. 40. Of Magistrates and Ministers care to seeke helpe of God in publique need.

II. * 1.402 MEn of eminent place in Church and Common∣wealth are most bound to crave divine succour in time of need. Thus have good Kings and other Magistrates, * 1.403 and good Priests, and other Ministers done in all ages. In∣stance the examples of a 1.404 Ioshua, and the Elders of Israel in his time, of b 1.405 Samuel, of c 1.406 the Priests in Abijahs time, of d 1.407 Asa, e 1.408 Iehosaphat, f 1.409 Hezekiah and Isaiah.

Magistrates and Ministers have the charge not onely of their owne soules committed unto them, but also of all the members of the Common-wealth and Church. So as by a double bond they are tied to the fore-named duty. One, in regard of their owne safety; the other in regard of the safe∣ty of such as are committed to their charge. For the preser∣vation hereof there is no other meanes comparable to that

which is here intimated, A faithfull seeking of succour from God.

Besides, among other persons, their prayers (caeteris pari∣bus) are most likely to prevaile with God, because by vertue of their publique functions they sustaine the persons, and stand in the roome of all that are under them.

Take notice hereof you that are in eminent places either in Church or Common-wealth. By your conscionable care herein, give occasion to your people that are under you to blesse God for setting you over them: give them occasion to pray for you; yea, to pray that God would heare your prayers for them. Thus will they esteeme you, as g 1.410 Davids people esteemed him, worth ten thousand of them. Thus will they readily, willingly, cheerefully be subject to you, and yeeld to you in every thing your due. This is the best means of knitting hearts of people to their Magistrates and Mini∣sters.

§. 41. Of performing the promises which we make of praying for others.

III. * 1.411 PRayer promised must be performed. When Pha∣raoh felt the heavy hand of God to lie upon him, he desires Moses and Aaron to pray for him. They (desirous to shew how much rather they would that he should submit himself for his owne and peoples preservation to the good pleasure of God, then by his fierce wrath be destroyed) make promise to pray for him, and answerably they made consci∣ence to performe their promise: whereupon it is noted, that a 1.412 they went out from Pharaoh, and cried unto the Lord. Yea, though b 1.413 he knew that when the judgement was re∣moved, Pharaoh would againe harden his heart, yet was Moses faithfull in performing his promise. c 1.414 Samuel having made a promise to pray for Israel, when the Philistims were assembled against them, he so cried to the Lord, as the Lord thundred with a great thunder upon the Philistines, and dis∣comfited them. Yea, he acknowledgeth it to be d 1.415 a sinne

to neglect to pray for the people.

And surely it is an hainous sinne: especially after pro∣mise of doing it, is past. For, in this case there is a double bond broken.

• 1. The bond of loue and mercy, whereby we are bound to pray as occasion requireth, though we have not promised so to do.
• 2. The bond of truth and fidelity, wherewith our owne mouth (by making promise) hath bound us. e 1.416 Promise is to be kept in many things that are prejudiciall to us. How much more in such duties as we are necessarily tied unto, whether they be promised or no.

We have just cause, on this ground to call to mind what occasions have beene offered to draw us to make promise of this duty: and withall to consider whether we have made good our promise or no. Questionlesse, there hath beene much failing herein. It is usuall for Christians on all occasi∣ons, when they are in any want, or distresse, when they part one from another, when they write one to another, both to desire, and also to promise this mutuall Christian helpe of prayer. But if examination be made of the performance of such promises, even they that are forward and frequent in making them, wilbe found exceeding backward and negli∣gent in performing them. Be perswaded that this carelesse neglect of that whereunto ye are so doubly bound, is a great sinne. Repent of that which is past, and for the time to come be more faithfull and conscionable. Such a promise is not far from a vow. The more tender ought we to be of breaking it. Of the two, it is better not to promise, then to promise, and * 1.417 not performe what we promise. But let not this keep men from promising. For mutuall prayer being in it selfe a boun∣den duty, we ought by promises to draw on our selves thereto. Promise therefore, and performe.

§. 42. Of the interpretation and resolution of the eleventh Verse.

EXOD. XVII. XI.

And it came to passe when Moses held up his hand that Israel prevailed: and when he let downe his hand Amalek prevailed.

THe * 1.418 Issue of Moses his being upon the mount is here noted to be different, according to the steddinesse or weaknesse of his hand.

The first phrase, And it came to passe, or word for word, a 1.419 And it was, is an usuall transition in Scripture. dialect, whereby one point is knit to another.

By Moses holding up his hand is meant the steddinesse of his faith in prayer. b 1.420 The outward signe is put for the inward thing signified thereby. We have c 1.421 before shewed that by lifting up of hands (as this action hath relation to God, and that in prayer) is meant a desire and expectation of Divine help, and a readinesse to receive it. Holding up hands, impli∣eth a continuance therein without fainting. d 1.422 The Hebrew word is of such a conjugation, as intimateth both a recipro∣cation, and also a continuance of the action. e 1.423 The particle prefixed before this clause, and translated, when, importeth as much: for it signifieth, so long as: in which sense it is used in the very next clause of this verse.

f 1.424 The other word translated, let downe, in the conjugation wherein it is used, signifieth, to give to rest, or to make to rest. This is ordinarily done upon wearinesse.

It appeareth hereby that Moses waxed weary with hol∣ding up his hands, and being weary, to rest them, let them downe. Whereby it is implied, that in his continuance to pray, his spirit waxed faint, and his faith weake, which made him somwhat to intermit that duty.

As therefore Israel had the better, while Moses with a

stedfast faith continued to pray for them: so while, thorow weaknesse, he intermitted that duty, the enemy had the better.

The Summe of this verse is, A demonstration of the power of faithfull prayer.

This is manifested by the difference betwixt persisting therein, and desisting therefrom. Answerably there are two parts of the forenamed Summe.

• 1. The joyfull effect of persisting in faithfull prayer.
• 2. The wofull event of desisting therefrom.

In both these there is one thing implied, another ex∣pressed.

In the former, 1. The Cause is implied; which was, that Moses somewhile continued stedfast and fervent in faithfull prayer, signified by holding up his hand. For where it is said, When Moses held up his hand, is it not intimated, that he did hold up his hand?

2. The Effect is expressed, Amalek prevailed.

In the latter likewise, 1. The Occasion is implied, which was that Moses somewhat fainted in spirit, failed in the vigour of his faith, and intermitted to pray as he had begun. This is signified by letting downe his hand. If he had not at all let downe his hand, why is mention here made thereof? Why was such means used to enable him to hold it up the more steddily, as is noted in the next verse? But, to put this out of all doubt, in the next verse it is expresly said, that Moses hands were weary.

2. The Event is thus expressed, Amalek prevailed.

1. From the Generall Scope of this verse, (whereunto every clause therein tendeth) I observe, that,

• I. Faithfull prayer is powerfull.

2. From the Connexion of the Cause (which is, Moses his holding up of his hand) with the Effect (which is, Israels pre∣vailing) and that by this particle of time, when, or, * 1.425 so long as, I collect, that,

• II. By continuance in faithfull prayer divine succour is continued.

3. From that which is implied by Moses letting downe his hand, I inferre, that,

• III. Saints are prone to faint in their fervency of prayer.

4. From the Event following thereupon (Amalek prevai∣led) I gather, that,

• IIII. Intermission of faithfull and fervent prayer oft proves very prejudiciall.

5. From the different issue of this warre, that one while Israel prevailed, another while Amalek prevailed, I conclude, that,

• V. Warre is wavering. Successe therein somtimes hangs one way, somtimes another way.

§. 43. Of the power of faithfull prayer.

I. * 1.426 FAithfull prayer is powerfull. By faithfull prayer I meane,

1. The prayer of a faithfull man, such an one as Moses was, Numb. 12. 7. S^t. Iames stileth such an one a righteous man, and saith of his prayer, that it availeth much, Iames 5. 16.

2. The prayer of such a man made in faith. For so was this prayer of Moses. The holding up of his hand implied the steddinesse of his faith: and S^t. Iames giveth this title to effe∣ctuall prayer, Prayer of faith, Iam. 5. 15. Much in Scripture is spoken of the d 1.427 power of prayer; and all is spoken of such prayer as is here meant. The sacrifice of the wicked is an abo∣mination to the Lord: but the prayer of the upright is his de∣light, Prov. 15. 8. The upright use to pray in faith: the wicked cannot do so. By faith Abel offered unto God a more excellent sacrifice (Heb. 11. 14.) then Cain. Many and admi∣rable are the things which the Saints in all ages have done by faith, Hebr. 11. But where faith hath failed, the divine power hath been stinted, Mat. 13. 58. & 17. 20. Heb. 3. 19. Not without cause therefore doth the Lord put in this pro∣viso of faith, where he speaketh of prevailing by prayer, Mar. 11. 24. What things soever ye desire, when ye pray, be∣lieve

that ye receive them, and ye shall have them. So his Apo∣stle, Iam. 1. 5, 6. If any man lacke, let him ask of God, but let him ask in faith, nothing wavering. The faith of those who sought and found helpe of Christ in the dayes of his flesh, giveth good proofe hereof. Mat. 8. 13. & 9. 2, 22. & 15. 28. Mar. 9. 23. Luk. 7. 50. It is recorded of the Christians * 1.428 in the Primitive times of the Church that When Marcus Antoninus waged warre against the Germans, his army was brought to a desperate case, thorow great and long thirst: and that the legion of Christian souldiers fell on their knees after their accustomed manner, praying and craving helpe of God; and that that thing, as a new and unaccustomed matter, strucke a great terrour into the enemies. And that, while the Christi∣ans prayed, another greater matter fell out beyond their imagi∣nation and expectation. For, the enemies were stricken downe with many stroaks of thunder: and the army being even ready to perish with thirst and want of water, was refreshed. So effectu∣all surely were the prayers of Christians. Prophane Historians, who have written of the Romane Emperours, have related as much. I have the rather transcribed this history, because it is somwhat pertinent to the pattern of Moses here noted in the text.

Faithfull prayer is that meanes which God himselfe, the almighty and all sufficient God, the originall fountaine of all * 1.429 blessing-hath sanctified for receiving from him whatsoever he in his wisdome seeth meet to be done for, or given to any of his children. So that, it is as a conduit pipe, conveying all needfull blessing from that high fountaine in heaven, to us on earth. In this respect, to him, who said unto the Lord, If thou canst do any thing helpe us, Christ gave this answer, If thou canst believe, all things are possible to him that belie∣veth, Mar. 9. 22, 23. On the other side, when he was among them that believed not, He could do there no mighty worke, Mar. 6. 5.

Ob. This tying of divine blessing to faith, which is a gift and grace in man, seemeth to impeach the infinite and unli∣mited power of God.

Answ. Nothing lesse. For, faith is not the proper, prima∣ry, * 1.430 and principall cause of any divine blessing, but onely a meanes subordinate to the divine providence. It doth ther∣fore no more impeach Gods power, then any other meanes. There are among others, three especiall considerations which evidently demonstrate that faith more manifesteth then empaireth the power, providence, wisdome, and other attributes of God. They are these.

1. God himselfe worketh in man this gift of faith. * 1.431Faith is the gift of God.

2. God himselfe hath appointed and sanctified this means. No creature hath imposed it on him.

3. The blessing which by faith commeth to any, is obtai∣ned, not by any worth or vertue of faith as it is an act of man, but meerly by reason of that order which in wisdome God hath appointed for receiving from him such and such blessings.

Good cause we have therefore, all of us that are faithfull, in all things wherein we stand in need of any speciall favour, succour, and blessing from the Lord, to hold up our hands to God, as Moses here did, by faithfull prayer to seek it of him, & expect it from him. For, assuredly the prayer which shalbe * 1.432 faithfull and fervent, will pierce heaven: from whence, it is certain, it can not returne empty. Wherefore, when spiritu∣all enemies assault us: when we find any effects of Gods dis∣pleasure lying on us: when we enterprize any weighty busi∣nes: when we observe great need, and find want of any grace: when enemies invade us: when a plague enters among us: when a famine begins to pinch: yea when we have just cause to feare any of these: when an army by land, or a fleet by sea is sent forth for our owne defence, or for succour to our friends or allies: for obtaining or re-gaining any pub∣lique, or private blessings, temporall, or spirituall, on our selves or others: for preventing or removing like evils: on all occasions let us hold up our hands: let us make faithfull and fervent prayers to God.

Of praying we spake * 1.433 before.

The manner of praying with a stedfast faith (signified by holding up the hand) is the point here to be especially obser∣ved. For, faith to prayer is as fire to powder. In it the life, vigour, and power of prayer consisteth. By faith prayer fli∣eth * 1.434 up to heaven, as Daniels did, Dan. 10. 12. By faith it is made acceptable to God, as Abels was, Hebr. 11. 4. By faith it prevailes with God, as Iacobs did, Hos. 12. 4. By faith it turnes away Gods wrath, as Moses did, Exo. 32. 14. By faith it obtaines sufficient grace, as Pauls did, 2 Cor. 12. 9. Faith added to prayer maketh it powerfull in all things, and profitable to all things. Pray therefore, and pray in faith. Thus hold up thy hand.

For helpe herein, observe these directions.

1. Take good notice of Gods promises, and well acquaint thy selfe therewith. Gods promises are the only, true, pro∣per * 1.435 ground of faith. What is promised, may, and must be believed. What is believed without a promise, is not justly and duly believed. It is rather rashly and audaciously pre∣sumed.

2. Meditate on Gods properties, such as these. 1. His supreme Soveraignty, wherby he hath an absolute command over all. 2. His Omnipotency, whereby he is able to do any thing. 3. His All-sufficiency, whereby, as he hath all trea∣sures in himselfe, so he can give what he will to whom he will. 4. His Omni-presence, or being every where, whereby he taketh notice of all things. 5. His unsearchable wis∣dome, whereby he disposeth all things to the best. 6. His Free-grace, wherby he is moved for his own sake to do good to such as are unworthy in themselves. 7. His Rich-mer∣cy, whereby his bowels are stirred at the miseries of his chil∣dren, and moved to succour them. 8. His Truth, and faith∣fulnesse, which makes him perform all his promises. 9. His perfect Iustice, which makes him judge and revenge those that unjustly wrong and vexe his Church. 10. His fierce Wrath and terrour, which makes him a consuming fire to his enemies. 11. His Immutability, which shewes him to be such a God still to us, as of old he was to his Church.

3. Fixe the eye of thy faith on Iesus Christ thy Mediator, sitting at Gods right hand, and making intercession for thee: by vertue of which intercession thy person and prayers are made acceptable to God, so as, in much confidence and sted∣fastnesse of faith thou maist expect a gracious accep∣tance.

4. Call to mind Gods former works. How these are of use to strengthen faith hath beene shewed * 1.436 before.

5. Wait and expect Gods leisure. Praescribe no time to him. i 1.437 There is an appointed time. This can not be preven∣ted, nor shalbe overslipt. To be perswaded hereof, and an∣swerably to wait patiently and contentedly, when at first we are not heard, will much settle and strengthen faith. Hope, like a good daughter, nourisheth faith.

6. Let thy soule be so qualified when thou prayest, as thy faith be not quailed with the evill disposition of the heart. The right qualification of the soule consisteth much in the true intent, bent, and inclination thereof, when in truth it in∣tends that which is acceptable to God, and the bent and in∣clination of the will is thereunto. For, howsoever our good intents, endeavours, and performances are no causes of faith, yet, as effects and signes they so quicken the spirit, as they make a man both more shew forth, and better use his faith then otherwise he could. And on the contrary, * 1.438 sin damps the spirit: and a purpose of sinning is to faith, as water to gun-powder. This he well understood, who said, k 1.439 If I re∣gard iniquity in mine heart, the Lord will not heare me. Thus therefore he professeth to prepare himselfe, l 1.440 I will wash my hands in innocency, so will I compasse thine altar, O Lord.

7. When the spirit is heavy, and the soule perplexed; when doubting and feare ariseth in thy heart; when that sweet inward sense, joy, and comfort whereby faith useth to be supported, faileth in thee; then let thy judgement and understanding sustaine thy faith: labour by evident ar∣guments taken from Gods promises, and other grounds of faith before mentioned, to convince thy soule, that God

heareth thy prayer, accepteth thy person in Christ, and will do that which in his wisdome he seeth to be most fit for thee. Reason and expostulate the case with thy soule. Say as the Psalmist did in such a case, Why art thou cast downe, O my * 1.441 soule? and why art thou disquieted in me? Hope thou in God; for I shall yet praise him, who is the health of my countenance and my God. There are two props to support our faith. One * 1.442 is an inward comfortable apprehension, a sweet sense and as∣sured perswasion of Gods fatherly love to us wrought by the spirit of comfort. The other is good knowledge and un∣derstanding of the true grounds of faith, as Gods promi∣ses, properties, and former dealings with others and our selves, the mediation of Christ, &c. When the former failes men, by the latter they may support and sustaine them∣selves. This latter keepes many which want the former from despaire: For it makes them not to dare to di∣strust.

8. To all other meanes adde prayer. Pray as he that said, m 1.443 Lord I believe: help my unbeliefe. Pray for the spi∣rit of supplication. For, there is n 1.444 promise made thereof. Pray for faith, which is shewed to be the life of that gift. So did the Apostles, Lord increase our faith, Luke 17. 5. So did Christ pray for Peters faith, that it might not faile, Luke 22. 32. In praying for faith, and for stedfastnesse thereof, * 1.445 pray in faith. For, where no faith is, there can be no effectuall prayer.

§. 44. Of continuing to pray.

II. * 1.446 BY continuance in faithfull prayer divine succour is continued. Thus much an Angell from heaven te∣stifieth, when he saith to Daniel, a 1.447 From the first day that thou didst set thy selfe to humble thy selfe before thy God, thy words were heard. This, as it is true in regard of long holding out, and continuing prayer at one time by reason of the need of present and continued succour from God, so also is it true in regard of frequent and constant returning unto prayer

time after time. b 1.448 The morning and evening incense which was constantly to be offered every day unto the Lord, prefi∣gured as much. c 1.449 Paul being long buffeted by Satan, prayed thrice, that is, oft, and all the while found sufficient assi∣stance. d 1.450 Prayer being made of the Church for Peter, he found assistance all the while he was in prison, and delive∣rance out of prison. e 1.451 Christ continued to pray all the while he was in his agony, and returned to prayer againe and againe, and found sufficient supportance, f 1.452 He was heard in that he feared.

The delight which God taketh in faithfull prayer, the de∣sire which he hath to give evidence of his fatherly accep∣tance of his childrens conformity to that order which he hath prescribed, his faithfulnesse in performing to the utter∣most his promises for hearing prayer, together with other motives arising from his owne goodnesse, are the causes of his ordering and disposing his blessings according to his Saints prayers.

As * 1.453 before we were taught by prayer to seeke succour of God, so here we are further directed for continuance of suc∣cour to continue in prayer. g 1.454 Of long continuance in prayer at one time: h 1.455 Of praying every day, and keeping our set times for prayer: Of i 1.456 all perseverance in prayer, I have spoken else∣where. It shalbe sufficient here to propound some cases whereunto such continuance, as is here in my text implied, may be applied.

1. If any be in sight of an army as Moses here was, they must do as Moses here did. * 1.457

2. If an army of land-souldiers, or a fleet of sea-souldiers be sent forth, prayer more then ordinary must be daily conti∣nued for them, till we heare of the issue.

3. If a Parliament, or any other solemne assembly do meet about weighty matters, while that assembly continu∣eth, prayer for it must be continued.

4. If King, or other Magistrate of good note and name, of good use and proofe: if a faithfull and powerfull Minister; if parent, husband, wife, master, or any to whom

we are by any speciall relation bound, be in any danger by sicknesse or otherwise, prayer is to be continued for them, till we see some issue.

5. If any by reason of the stone, gangrene, cancer, sistula, or any other torturing and dangerous disease be under the Chyrurgians hand to be cut, or to have any member cut off, prayer for Gods assistance and blessing is to be continued.

6. If children be put forth to be trained up to any calling, or if we be about any mariage for them, for continuance of gods blessing, continuall prayer must be made.

So in sundry other cases like unto these.

Intermitting, or ceasing prayer before it is meet, doth oft prove * 1.458 very prejudiciall. It was such an occasion that made Elisha the Prophet angry with Ioash King of Israel for smi∣ting but thrice with his arrowes on the ground. k 1.459 Thou shouldest (said he) have smitten five or six times: then hadst thou smitten Syria till thou hadst consumed it. 2 King. 13. 19. Here in this place we see that Moises could not overcome the enemy, till with stedfastnesse he persevered holding up his hands with the rod of God in them.

§. 45. Of fainting in prayer.

III. * 1.460 SAints are prone to faint in their fervency of prayer. These phrases (a 1.461 I am weary of my crying: mine eyes faile while I wait for my God. b 1.462 My flesh and my heart faileth. c 1.463 I complained, and my spirit was overwhelmed. d 1.464 O my God, my soule is cast downe within me. Why art thou cast downe, O my soule? why art thou disquieted in me?) These and many other such like phrases used by Saints, give too great evidence of their pronenesse to faint. e 1.465 Peters sinking when hee walked upon the waters. f 1.466 The Disciples feare when a storme arose. g 1.467 Their drowsi∣nesse when Christ tooke them with him in the garden to pray, do all manifest their pronesse to faint, to waxe heavy, and dull.

Christ in that place gives this reason hereof, h 1.468 The spirit indeed is willing, but the flesh is weake.

As this, it being a fruit of the flesh, an evidence of the cor∣ruption of our nature, ministreth much matter of humiliati∣on, so, it being no other kind of corruption but that which the best Saints are subject unto, it affords matter also of con∣solation: so as we need not be over-much dejected at our pronesse thereto, seeing it is that condition that none (while they remaine in the flesh) are exempted from. And this is one use that we may make of such weaknesses as are noted to be in such as the Holy Ghost registreth in the Kalender of true Saints.

Yet are we not hereupon to sooth our selves too much in our weaknesses: but rather this pronesse to faint should make us with our uttermost power i 1.469 to lift up the hands which hang downe, and the feeble knees: to rouze up our soules, and to quicken our spirits when we go to prayer. Di∣rections hereunto have been given k 1.470 elswhere. There is dan∣ger if prayer be cold. It fainteth and faileth in the ascent thereof, because it hath no vigour.

§. 46. Of the prejudice of failing in prayer.

IIII. * 1.471 INtermission of faithfull and servent prayer oft proves very prejudiciall. Here it was an occasion of the enemies prevailing against his Church. It endange∣red Peters life, (Mat. 14. 30.) for it was the cause of his sin∣king in the water. In this kind of fainting may be reckoned b 1.472 Sauls preventing the time that Samuel had appointed to come to him: which cost him his kingdome: and that wea∣risomnesse which is taxed in the Iewes that said, c 1.473 when will the New-Moones and Sabbaths be gone? and said of the services which they performed to the Lord, d 1.474 Behold what a wearinesse it is. Of a faint spirit which e 1.475 the Apostle opposeth to faith, he saith, Let not that man thinke that he shall receive any thing of the Lord.

1. To intermit faithfull prayer while the occasion remai∣neth,

is to intermit the means whereby the blessing desired is to be obtained. It is as if (before the battell be ended) souldi∣ers should cease to fight, or runners in a race fall downe and lie still, before they be come to the goale.

2. By such fainting and intermitting prayer, as the weak∣nesse of flesh in man is manifested, so the power, truth, wis∣dome, goodnesse, and other divine properties are impeached. How then can it be thought but that much prejudice must needs come to such men thereby.

The reason why mens prayers do in the issue prove fruit∣lesse, * 1.476 may hence be gathered. They faint, they faile, they in∣termit, they give over praying before that for which they pray be accomplished. When any judgement publique or private is beginning, or is feared, as plague, famine, sword, restraint of liberty, or the like, hearty, earnest, extraordinary prayer is oft made, yea and fasting added thereto: but if God seeme to tarry long before he remove that judgement, men think it in vaine still to wait, (as he who said, f 1.477 What should I wait for the Lord any longer?) and so loose the fruit of their former prayers, by not following them, and conti∣nuing to hold out till the time appointed of the Lord. The like may be said of prayer for obtaining speciall blessings, gi∣ven over.

How fitly now may that generall encouragement of the Apostle, (g 1.478 let us not be weary of well doing) yea and the reason thereof (for in due time we shall reape if we faint not) be ap∣plied to prayer. There is nothing whereunto continuance and perseverance is more requisite then prayer. Of the bene∣fit of perseverance in prayer we spake h 1.479 before. Here we see the prejudice of the contrary. If therefore desire of good, or feare of evill be motives of force, there are motives of force to provoke us to all perseverance, and in holding out to be fervent. Therefore when thou art in straits be ardent, and instant in prayer, and say to God as thou art taught, (Psal. 25. 17.) O bring thou me out of my distresses.

§. 47. Of the uncertainty of warre.

V. * 1.480 VVArre is wavering. Sundry proverbiall sen∣tences are used in Scripture which give evi∣dence hereto: as, a 1.481 The sword devoureth one as well as ano∣ther. b 1.482 Let not him that girdeth on his harnesse boast himself as he that putteth it off. c 1.483 The battell is not to the strong. Time and chance happeneth to all. d 1.484 The horse is prepared against the day of battell: but safety (namely in battell, or victory) is of the Lord. e 1.485 How is the hammer of the whole earth cut asun∣der and broken? f 1.486 As thy sword hath made women childlesse, so shall thy mother be childlesse among women. g 1.487 As I have done, so God hath requited me. Take for instance the Kings that upon their conquest over Sodome and Gomorrah were overthrowne by Abram, Gen. 14. 11, 15. And the Amala∣kites that sacked Ziklag and were surprized by David, 1 Sam. 30. 1, 17. All ages have given wofull demonstrations herof. I will (in that innumerable variety of instances which might be produced, insist only on such as shew how the Church and people of God have had the worst in battell. h 1.488 Victorious Ioshua and his army not onely here, but after he began to conquer Canaan, fled before their enemies. i 1.489 The eleven Tribes were twice put to the worst by the Benjamites, and after that the Benjamites utterly vanquished by them. k 1.490 The Israelites were oft overthrowne by their enemies in the Iudges time, and in the Kings time. Valorous David was for∣ced to fly from l 1.491 Saul, and from m 1.492 Absalom. n 1.493 Davids city was spoiled and burnt by the Amalakites. o 1.494 Amaziah that overthrew the Edomites was soone after overthrowne by Ioash King of Israel. Not to insist on any more particulars, The manifold complaints of the Church in this case give further evidence to the truth thereof. They are such as these, p 1.495 Thou hast saved us from our enemies, and hast put them to shame that hated us. But thou hast cast off and put us to shame, and goest not forth with our armies: Thou makest us to turne our backs to the enemy, &c. There are many more like

these thorowout the Scripture. The heathen by their expe∣rimentall * 1.496 observations were moved to acknowledge as much.

True it is that warres are ordered by God: so as this un∣certainty of warre is not without him. And yet is it not tho∣row any neglect or impotency in him. Our God is not like the Gods of the Heathen, who by such as tooke them for gods are accounted oftentimes unable to helpe in battell: yea * 1.497 when they came themselves to succour such as they favou∣red, they are said to be wounded. But our God is farre from any such impotency. He is able at all times to make whom he will victorious. Onely in his wisdome he seeth it meet somtimes to suffer enemies to have the better over his people. Though we could see no reason why he should suf∣fer enemies to prevaile, yet ought we to lay our hands upon our mouth, and not dare to impeach his power, wisdome, justice, truth, or any other of his infinite, excellent proper∣ties; but rather to say as good old Elie did, It is the Lord, let him do what seemeth him good. And as David, If I shall find favour in the eyes of the Lord, he will bring me againe. But if he thus say, I have no delight in thee, Here I am; let him do to me as seemeth good to him. Yet in Scripture many weighty reasons are implied, to demonstrate to us the equity of Gods providence in this particular. Some of these reasons are such as these that follow.

1. To cause his Church and people more narrowly and * 1.498 thorowly to search themselves. For many evils many times are so closely conveighed and concealed, as unlesse God by some visible judgement force men to search it out, it may lie and fester, and so cause the greater mischiefe. This was the chiefe cause that moved God so to leave Ioshua and his army, * 1.499 as they fled before the men of Ai,

2. To punish some scandalous sin whereby the profession of godlinesse is slandered. This reason God himselfe renders * 1.500 of those crosses which by the sword befell David. Thus did God punish the Israelites for their presumption. * 1.501

3. To bring people to sound and solemne repentance.

* 1.502 This fruit was manifested in the eleven Tribes, after they had beene twice foiled by the Benjamites.

4. To shew that victory commeth not meerely from * 1.503 mans preparation. For, after that the foresaid eleven Tribes had lost at one time two and twenty thousand men, and at another time eighteene thousand, then God gave them the victory.

5. To turne the boasting of enemies to their greater shame and dammage: as that advantage which the Phi∣listims got against Sampson did. Read for this pur∣pose * 1.504 the just insultations over the proud King of Assy∣ria.

6. To give evidence of his wisdome and power in ca∣sting downe and raising up againe; according to that which * 1.505 is said of him, The Lord killeth, and maketh alive: he bring∣eth downe to the grave, and bringeth up: he bringeth low and lifteth up. On this ground, when David was forced out of his native country, and the city which he had in a strange country was spoiled and burnt by enemies, and his owne * 1.506 souldiers spake of stoning him, he encouraged himselfe in the Lord his God.

7. To make men more fervently, instantly, and constantly to call upon God: as Moses here did. For observing that when his hands fell, Amalek prevailed, he used all the helpe he could to keepe his hands up and steddy, as is noted in the next verse.

Good ground of hope and comfort is hereby ministred to * 1.507 such as somtimes have the worst in war, and against whom enemies have prevailed, that the streame may turn, that they who are overthrowne may rise againe, and the conquered prove conquerers. For, the Lord, who is the orderer and disposer of the successe of war ever remaineth the same, as wise to know when to suffer Amalek, and when Israel to prevaile, as able to give victory to the conquered, as ready to heare the cries of those that are overthrowne, and to receive such as thereby are brought to renew their repentance, as carefull of his owne honour, as observant of enemies insulta∣tions,

as ever he was. Let us wisely observe the ends of Gods permission in this case, (whereof some are noted) and answerably make use thereof. These times give just occasion * 1.508 to make a wise application of this point. Enemies as hate∣full to God as Amalek was, have in many places had the up∣per hand of such as have had as true notes of the true Church as Israel had. What then? shall we hereupon impeach God of injustice, or make question of the truth of their religion, or, so loade them with sinne, as if they were the greatest sinners of all. Farre bee that from us.

1. Concerning God, we ought not to suffer a thought to arise in our minds, derogatory to his justice: but if any such do begin to rise, presently to quash and suppresse them. God in justice may make Idolaters his rod (as he did the Hea∣then, Isa. 10. 5.) to punish those that are of the true Religi∣on. But after the rod is thus used, to what end is it but to be cast into the fire?

2. Concerning the difference of religion betwixt Prote∣stants and Papists, we are not to judge of it by event and successe in warre. There are other more sure evidences grounded on Gods Word, which give such demonstrations of the truth of the one, and falshood of the other, as we may pawne life, soule, and eternall salvation, upon the truth of that which we professe: and renounce salvation, if Popery be the means of attaining thereto.

3. Concerning their sins, whether they be more or grea∣ter then the sins of others that are of the same profession, but not so trampled upon as they, we are to leave to the deter∣mination of the highest Iudge. The Lord hath given us a wise caveat in this case, Luke 13. 1, 2, 3, 4, 5.

Let us believe and hope the best; and do as Moses here did, be more earnest in prayer for them, Iudg. 20. 26. Ios. 7. 6, &c. Num. 21. 2.

To conclude, when the cause of warre is just, the danger or conquest of a Christian is to be ballanced by the affection of the heart, not by the issue of warre. The issue of the combate

can not be ill where the cause of the combatant is good: as the * 1.509 issue may not be accounted good, when a good cause and right intention hath not gone before. If with a mind of slay∣ing men thou art kild, thou diest a murtherer. But if thou prevailest, and in desire of conquest and revenge thou slayest another, thou livest a murtherer. But it becomes not a Chri∣stian, whether he live or die, be a conquerer, or be conque∣red, to be a murtherer. Vnhappy is that victory where a conquerer of man is conquered by sin.

§. 48. Of the interpretation and resolution of the twelfth Verse.

EXOD. XVII. XII.

But Moses hands were heavy, and they tooke a stone and put it under him, and he sate thereon: and Aaron and Hur staid up his hands, the one on the one side, and the other on the other side, and his hands were steddy unto the going downe of the sun.

THe performance of Moses promise generally propoun∣ded in the tenth verse, is here more distinctly exemplifi∣ed. Where first the cause of Moses letting downe his hands (whereof a 1.510 before) is thus expressed, Moses hands were heavy. b 1.511 When he spake of holding up, he used the sin∣gular number, hand: but here making mention of his heavi∣nesse, he useth the plurall number, hands: whereby we are given to understand that first Moses lift up one hand, and that waxing weary, he took the rod in the other hand, and lift up that: and so continued to change from hand to hand, til both hands were weary. The wearines of Moses hands is set out by the heavines of them. For, if a mans hand be held up long, and steddily without stirring, it will waxe numne by reason of want of bloud, and coldnesse of that bloud which is. That spirit which quickneth the members of a mans body is in the blood: blood failing, or waxing cold, the member for

want of spirit, and the vigour thereof, becomes heavy, (as by experience we may observe in dead corps:) and heavinesse of a mans hands makes him weary in holding them up. Wea∣rinesse then (which is an humane infirmity) was the cause of Moses letting down his hands: whereby, as by an outward signe, the weaknesse of his faith, and fainting of his soule and spirit is set out: as was noted c 1.512 before.

To helpe Moses infirmity, Aaron and Hur finding a great stone (the best meanes that in that place they could find for Moses ease) they bring it to the place where he stood, and so set it as he might conveniently sit upon it, and continue the better to hold up the rod of God: the stone was like one of them which Ioshua caused to be set in Iordan, a massie * 1.513 stone. The same title is given to them and this.

That which some alledge, as the end of laying this stone * 1.514 by Moses, that he might rest his elbow on it, can not well stand with this clause following in the text, and he sate thereon.

As for means to settle his hand, and to make it the more steddy, it is added, And Aaron and Hur staid up his hands. They put their hands under his elbow, and by their armes, the one on the one side, the other on the other side, kept his hands that they could not sway aside one way or other.

By this externall assistance, and supportance of Moses hands in regard of his bodily weaknesse, their joyning of spirits with his, their mutuall faithfull prayers are signi∣fied.

Such helpe did the fore-mentioned assistance bring to Moses, as his hands which were before so heavy and feeble as he was forced to let them fall, remained steddy: and that not for an houre or two, but all the day, even untill the going downe of the sun: which implieth, that his spirit was so revi∣ved by their mutuall and joynt prayers, as with much alacri∣ty, and great ardency he continued to pray all the day long.

Here then is declared, The benefit of mutuall prayer.

More distinctly here is offered to our consideration,

• 1. The Need thereof.
• The Helpe thereof.

The Need is

• 1. Expressed, in these words, Moses hands were heavy.
• 2. Exemplified, by the means used to supply that Need.

The Means were of two sorts.

• 1. One for his Body.
• 2. Another for his Hand.

The Meanes for his body was a stone.

In setting downe hereof is noted

• 1. How it was prepared.
• 2. How it was used.

The Preparation is noted in two actions.

• 1. They tooke a stone.
• 2. They put it under him.

The use of it is in this phrase, He sate thereon.

In setting downe the means for his hand, is shewed,

• 1. What was done. Aaron and Hur staid up his hands.
• 2. How it was done. The one on the one side, the other on the other.

The helpe received hereby was perseverance, and that so long as was need. Here then we have,

• 1. The vigour which Moses received. His hands were steddy.
• 2. The continuance thereof. Vntill the going downe of the sunne.

The weaknesse here manifested in Moses giveth instance, that,

The best Saints are subject to dulnesse in pious duties. Here∣of before in §. 45.

The means used to support him in this his weaknesse, and the benefit received thereby is here especially to be insisted upon.

Of the Persons here assistant to Moses, which were Aa∣ron and Hur, sufficient hath beene spoken, §. 38, 39, 40.

1. The notice and care that Aaron and Hur tooke of, and about Moses weaknesse, gives proofe, that,

• ...

• I. Due consideration is to be taken of one anothers weake∣nesse.

2. The means which they use in taking a stone, and putting it under him, sheweth, that,

• II. All good meanes must be used to support our brothers weaknesse.

3. Moses manner of using the means (he sate upon the stone) being a gesture not very proper to prayer, yeelds ex∣ample, that,

• III. Mans weaknesse gaineth dispensation for circum∣stances in divine matters.

4. The Action of Aaron and Hur, who stayed up Moses hands, affords evidence, that,

• IIII. We must be are one anothers burdens.

5. The Manner of doing it, One on the one side, the other on the other side, implieth, that,

• V. Vnion of spirits is very helpfull.

6. The event following hereupon, that Moses hands were steddy, declares, that,

• VI. The weake are strengthened by aid from others.

7. The continuance of all that was done, untill the going downe of the sun, as it amplifieth the point before mentioned of the strength which they that faint may receive by aid from others, so it gives demonstration, that,

• VII. If need require prayer must be long continued.

Herof read The whole Armour of God, on Eph. 6. 18. Treat. 3. Part. 2. §. 98. & Part. 6. §. 137, &c.

§. 49. Of considering others weaknesse.

I. * 1.515 DVe consideration is to be taken of one anothers weak∣nesse. Many are the exhortations of Scripture tending hereunto, such as these, a 1.516 Looke every man also on the things of others. b 1.517 Let us consider one another, &c.

The pitifull aspect which the c 1.518 Samaritan cast upon the wounded man commended by the Lord, and the Priests and Levites unmercifull passing by, reproved in the parable, do

further give good evidence to the equity of the duty.

Notice and consideration of our brothers need is the ground of that compassion which may be wrought in our bowels, whereby we are moved to afford the best succour that we can. It is oft noted of Christ that f 1.519 he saw such and such, and had compassion on them. g 1.520 Yea God himselfe thus expresseth the occasion of that compassion which he shewed to his Church, When I passed by thee, and saw thee polluted, &c. God here taketh upon him the affection of man, where∣by he sheweth what may in man move compassion.

O that men would be watchfull one over another, to ob∣serve wherein their brother fainteth or faileth, and afford what helpe and succour they can, as Abishai did to David, 2 Sam. 21. 15, 16, 17. Herein we should prove as Gods one to another. Thus might Governours do much good to their Subjects, and Subjects againe to their Governours: So Mi∣nisters to their People, and People to their Ministers: So, Husbands and Wives, Neighbours and Neighbours, Friends and Friends, yea all of all sorts. We are all one flesh, mutu∣all members of one and the same body. Let us therefore be of like affection one to another, and as ready to helpe and succour each other, as one member is to succour another. Howsoever Cain most un-brotherly, yea very butcherly said, Am I my brothers keeper? yet he ought to have beene his brothers keeper, as all of us are, and therefore as keepers of * 1.521 one another, we ought to consider one another.

§. 50. Of supporting others weakenesse.

II. * 1.522 ALL good meanes must be used to support our bro∣thers weakenesse. To this tend such admonitions as these. a 1.523 Strengthen ye the weake hands, and comfort the fee∣ble knees. Comfort the feeble minded, support the weake. b 1.524 Hereunto the Apostle puts a must, which imports a neces∣sity, ye ought (or ye must) support the weake. The Greeke word translated, support, is oft used for c 1.525 under-propping a thing ready to fall: and d 1.526 for taking one that is weake by

the hand to raise him up. A fit Metaphor for the point in hand. That which is noted of Christs taking by the hand such as were e 1.527 weake, f 1.528 ready to sinke, yea, and g 1.529 dead, when he meant to raise them, giveth evidence of the equity of the fore-mentioned duty. God himselfe doth hereby testifie that goodnesse which is in him, and that care which he ta∣keth of men in their weaknesse: for, saith he, h 1.530 I will bind up that which was broken, and wil strengthen ohat which was sick. Hereupon his people are incouraged in their weaknesse to seeke succour of him: i 1.531 Come, say they, Let us returne unto the Lord: for he will heale us, He will bind us up, he will re∣vive us, He will raise us up. In this respect the Spirit of God hath this title k 1.532 Comforter, by a kind of property given him. For our better stability, l 1.533 God hath given his Angels charge over us to keepe us, &c. If thus the Father, Sonne, Ho∣ly Ghost, and holy Angels be so tender over us, as in our weak∣nesse to support us, should not we use all the good meanes we can to succour and support one another in our weake∣nesses?

Many motives there be to presse this point. As, * 1.534

1. That propinquity which is betwixt children of men, who are all one flesh. Hide not therefore thy selfe from thine owne flesh, Isa. 58. 7.

2. That Condition wherein all are, and whereby they are * 1.535 subject to such necessities, as may need others succour. The Apostle therefore, where he presseth this duty of restoring others, inferreth this motive, Considering thy selfe, least thou also be tempted, Gal. 6. 1.

3. That humanity which becomes our nature, whereby we give evidence that there are such bowels in us as are mo∣ved at others necessities. Christ therefore tooke unto him∣selfe our nature, that he might give evidence thereby that he was mercifull, Heb. 2. 17. It is inhumanity not to be touched with others needs.

4. That mercy which is required to be shewed to asses and oxen, which, lying under their burdens are to be helped up. And are not men more worthy then asses or oxen? Exo. 23. 5. Deu. 22. 4.

5. That Sympathy which is in other creatures. Even un∣reasonable creatures are ready to run at the cry of such as are of their owne kind. Should reasonable men have lesse sym∣pathy then unreasonable beasts? Lam. 4. 3.

6. That efficacy of regeneration, which of Wolves, Leo∣pards, Lyons Beares, Aspes and Cockatrices, maketh Calves, Lambs, Kids, and Children, Isa. 11. 6, &c.

7. That pity and compassion, that readinesse and for∣wardnesse that is in God to succour and support us in all our weaknesses, (whereof before.) Be ye therefore followers of God. Be ye mercifull as your father is mercifull, Eph. 5. 1. Luke 6. 36.

By our willingnesse and readinesse to succour such as need our succour, we gaine assurance and give evidence that our corrupt nature is altered.

Do they well consider the foresaid Propinquity or Necessi∣ty * 1.536 whereunto themselves are subject, or common Humani∣ty, or that Mercy which should be shewed to beasts, or have they any naturall Sympathy, or good evidence of their Rege∣neration, or can they be thought to be children of God like to him, who see their brother fall or faint, or thorow infir∣mity need succour and supportance, and yet be no whit mo∣ved thereat, nor use any means, nor afford any helpe to su∣staine and support him? Let such consider the end of m 1.537 Di∣ves, and the n 1.538 doome denounced against those that omitted duties of curtesie, humanity, and charity. o 1.539 For he shall have judgement without mercy that hath shewed no mercy.

What then may be thought of them that put a stumbling block before the weake to make them fall: or being fallen, deride and scorne them? The law implieth that there is no fear of God in such: for, where it expresly saith, Thou shalt not curse the deafe, nor put a stumbling blocke before the blind, * 1.540 it addeth, but shalt feare thy God, and thereby implieth, that a true feare of God will keepe men from such inhumanity. This is noted to be the cause of the fearfull judgements that fell upon q 1.541 Edom, and r 1.542 Moab; their deriding of Israel in her affiction, and oppressing her when she was pressed downe.

s 1.543Remember Cham. * 1.544The very Heathen counted it an inhu∣mane thing to trample upon those that were throwne down: and to thrust on those that were tumbling downe head∣long.

* 1.545Put on therefore (as the elect of God, holy and beloved) bow∣els of mercies, kindnesse, &c. As you see the weaknesse of a brother, do what you can to support him. If he be weary, and cannot stand so long as he should, let him have somthing to sit thereon, as Aaron and Hur here did to Moses. And in other cases, (as Iob was to the unspeakable comfort of his soule when Satan by himselfe and others did what he could to shake his faith, and to deprive him of all comfort in his God) be * 1.546eyes to the blind, feet to the lame, a father to the poore, &c. Thus, as ye do that which is acceptable to God, and pro∣fitable to your brother, so also that which may be very avail∣able to your selves. * 1.547For, with what measure ye mete, it shalbe measured to you againe. On these and such like grounds saith the Lord, * 1.548Blessed are the mercifull, for they shall obtaine mer∣cy. Men will be ready on all occasions to shew mercy to such. Thus Ruth who was as a staffe to her old mother in law, found Boaz to be as a staffe to her: and he renders this reason of the kindnesse he shewed to her, * 1.549It hath fully beene shewed me all that thou hast done to thy mother in law since the death of thine husband. But, if men should forget, or not respect the kindnesse and goodnesse that is shewed to such as are in need, God will assuredly recompence it: as he recompenced the kindnesse which Ioseph shewed to Pha∣roahs Butler,* 1.550 and which David shewed to Nabal,* 1.551 though the one was forgotten, and the other not respected. With the mercifull God will shew himselfe mercifull. * 1.552

§. 51. Of that dispensation which is yeelded to man in divine matters.

III. * 1.553 MAns weaknesse gaineth dispensation for circum∣stances in divine matters. Thus a 1.554 Iacob being old and weake worshipped God in his bed, manifested by his bowing of himself upon the beds head, and was therein ac∣cepted. For, it is said that he did it b 1.555 in faith. Thus the c 1.556 Is∣raelites all the while they were in the wildernesse (d 1.557 Where they were on a sudden, whensoever the cloud arose, to re∣move from place to place) had a dispensation for circumcisi∣on. Thus e 1.558 David in his need had a dispensation to eat the shew-bread: And f 1.559 Hannah to tarrie at home, and not to go to the Temple while she gave her child sucke. But to cease from reckoning up more particular instances, this generall manifestation of Gods mind concerning mercy, (g I desire g 1.560 mercy and not sacrifice) gives good warrant for the foresaid dispensation. For by sacrifice he meaneth externall rites and ordinances, wherein and whereby worship is performed to God: by mercy, such substantiall duties as tend to mans good. Thus he prefers sacrifice to sacrifice. Sacrifice consisting on externall rites, to sacrifice of substantiall duties: which are to do good, and to shew mercy. With such sacrifices God is well pleased, Heb. 13. 16. These therfore are the true sacrifices.

All externall rites are ordained especially for mans helpe and good. If therefore they stand in opposition to it, or hin∣der it, they faile of their maine end, and so are not of that use for which they are ordained: and thereupon give place, and have a dispensation to be omitted.

Ob. This is to preferre the second Table before the first, and consequently man before God.

Answ. Nothing lesse. For, the substance of the first Table gives not place to the substance of the second. but the cir∣cumstance of the first to the substance of the second. Indeed if the substance of each Table should come in opposition, the second Table should give place. Instance Abrahams readines

to sacrifice his sonne at Gods command. (Gen. 22. 2, &c.) For, obedience to Gods expresse charge is of the substance of the first Table. Saul therefore in sparing Agag, though it might seeme to be a worke of mercy, sinned. For, this indeed is to preferre man before God, 1 Sam. 15. 23.

The pretence which hypocrites make of piety in a diligent * 1.561 observation of the externall rites appertaining thereto, and yet in the meane while regard neither mercy nor justice, is hereby manifested to be a very vaine pretence. Christ de∣nounceth a woe against such as devoure widowes houses, and for a pretence make long prayers, Mat. 23. 14. The thousands of rams, and ten-thousands of rivers of oyle offered by such hypo∣crites are nothing in Gods sight. To do justly, and to love mercy is that which the Lord requireth, and which is much more acceptable to him, Mic. 6. 7, 8.

For our parts, let it be our care first to put difference be∣twixt circumstance and substance: and then to preferre this to that. For this end we must labour to have our understan∣ding well enlightned by Gods Word, and our hearts filled with an holy feare of God, and true love of man. Thus shall we discerne what is to be preferred before other, and so wisely order the things we do, as our brother may be plea∣sured, our selves not prejudiced, and God best pleased. It is an evidence of Gods great and good respect to man, thus to give a dispensation in matters concerning himselfe, for mans good. As occasion is offered either in regard of our owne or others need, let us wisely make use thereof. God would have us use that liberty which in his goodnesse and wisdome he is pleased to grant us. Thus may sicke persons pray in their bed, (Isa. 38. 2.) or if they cannot themselves pray, have others to pray for them, (Iam. 5. 14.) and weake per∣sons not well able to kneele, pray sitting, as here Moses did: and they that cannot come to Church, have the benefit of Gods ordinances at home.

§. 52. Of bearing one anothers burden.

IIII. * 1.562 VVE must beare one anothers burden. a 1.563 The Apostle giveth this in expresse charge to Christians: and presseth it by that b 1.564 sympathy which becom∣meth them, manifested by weeping with them that weepe: and c 1.565 by remembring them that are in bands as bound with them, &c And to shew that he pressed on others no more then he pra∣ctised himselfe, thus he professeth, d 1.566 I have made my selfe ser∣vant to all. Vnto the Iew I became as a Iew: to them that are under the Law, as under the law: to them that are without law, as without law: To the weake became I as weake: I am made all things to all men that I might by all means save some. And againe, e 1.567 There commeth upon me daily the care of all the Churches. Who is weake and I am not weake? who is offen∣ded and I burne not? Though this were a worthy patterne surpassing all other meere men that ever I heard of, yet is it farre surpassed by him of whom it is said, f 1.568 Surely he hath born our griefs, and caried our sorrowes, &c.

1. This is an especiall fruit of love, which we all owe one to another, Eph. 4. 2. Rom. 13. 8.

2. It is such a work of charity as we our selves may stand in need of, Gal. 6. 1. A lion may stand in need of the helpe of a mouse to gnaw asunder the cord wherewith he is hampe∣red. Moses a worthy one, here needs the supportance of others.

3. It is such a worke of charity as may raise men ready to fall, and so helpe them in the way that leadeth to eternall life, and bring them thither where none shalbe pressed with any burden at all.

4. Hereby as by a means we our selves may attaine to that life. For, God himselfe is ready to ease those of all their bur∣dens, even of those burdens that would presse them downe to hell, whom he observes to be forward in easing their bre∣thren of their burdens. Thus will that of Christ be verified, Blessed are the mercifull for they shall obtaine mercy, Mat. 5. 7.

That this duty may be the better performed, due conside∣ration is to be taken of one anothers weakenesse, whereof before, §. 49.

§. 53. Of union of spirits.

V. * 1.569 VNion of spirits is very helpfull. This is true of all things wherein men have occasion to deale toge∣ther. As Councellers of State in matters of State: Iudges in matters of justice and equity: Ministers in matters of re∣ligion: Physitians in physick for mens bodies: Artizens in matters of their trades: and so others in other affaires: but especially Believers in the holy and heavenly duty of prayer. This is it which in this place is especially intended. For mutuall helpe herein, Christians in the Primitive Church, even in the first and best times thereof, are said to continue a 1.570 daily with one accord in the Temple. The Temple was the house of prayer. There therefore they prayed, and that with one accord: that is, with one spirit, one mind, and one heart. Thus it is againe said, b 1.571 that they lift up their voice with one accord: their spirits were joyned together, and as one spirit in that powerfull prayer which they made. When many so consent together, in the Hebrew dialect they are said to be c 1.572 as one man: because their minds did so consent, as if they had not beene the minds of many, but the mind of one man. Daniel well knew the benefit of union of spirits in prayer, Dan. 2. 17. So Ester 4. 16. Ioel 2. 16.

1. Vnion of spirits is like the gathering together of ma∣ny fagots, which make a fire the more fierce: or like much powder laid together, which sends forth a bullet much fur∣ther then otherwise it would flie. Thus many spirits uni∣ted make prayer much more fervent, and force it the higher, even as high as God is. To cry mightily unto God, the King of Nineveh caused all his people with one accord to pray Ion. 2. 8. When the Christians prayed with one accord, the place was shaken where they were assembled together (Act. 4. 24, 31.) to shew the spirituall violence of such prayer.

2. Prayer is as sweet incense, Psal. 141. 2. Vnion of spi∣rits therein, is as the mixing of many sweet spices, which cause the more fragrant savour. Yea, this union is as an har∣mony of many voices or instruments, which make the mu∣sick much more melodious. d 1.573 The word whereby the Evan∣gelist setteth out consent in prayer, implieth as much.

3. Vnion of spirits is an especiall meanes to quicken and sharpen one anothers spirits; as iron sharpneth iron, Prov. 27. 17, 19.

Strong motives these are to frequent publique assemblies; to bring all the family together to prayer: for husbands and wives to joyne together: so friends, &c.

§. 54. Of that stability which the weake may re∣ceive by others supportance.

VI. * 1.574 THe weak are strengthened by aid from others. The words which are used in exhortations to that duty of succouring the weake import as much, which are such as these, a 1.575 strengthen, b 1.576 support, c 1.577 comfort, d 1.578 restore, &c. If the weake could not by others supportance be strengthe∣ned, supported, comforted, restored, in vaine were those duties pressed. But as e 1.579 the spirit of Iacob revived when he heard that Ioseph lived, as f 1.580 Paul was comforted by the good ti∣dings which Timotheus brought him of the Thessalonians faith, and as g 1.581 Daniel was strengthened by the Angels en∣couragement, so other weake ones by such meanes as have beene afforded them. h 1.582 Naaman began to have some seed of faith by his servants seasonable admonition. i 1.583 David was comforted by Ionathans oft comming to him. k 1.584 Hezekiahs people rested themselves on the comfortable words that he spake to them. l 1.585 Zerubbabel and the Iewes with him were greatly encouraged by the prophesies of Haggai and Zecha∣riah. m 1.586 And their posterity strengthened their hands to build the city by Nehemiahs comming to them, and encouraging them. n 1.587 Oft were the Disciples after great feare much com∣forted by Christs presence and consolatory speeches.

God, who hath enjoyned this means of helping and sup∣porting one another, will give his blessing thereunto when it is rightly used: and what God blesseth shalbe effectuall to that whereunto it is used: so as in faith we may expect a good issue from our endeavours in this kind.

As this effect which useth to arise from that mutuall help and succour that is offered to such as are weake, aggravateth their inhumanity who refuse or neglect to do what they might for strengthening the weake, and establishing the fee∣ble, (for, if thorow want of helpe they fall and perish, they, who might have restored and set them up, make themselves accessary to their destruction;) so it is a very forcible mo∣tive to provoke us with all care, diligence, & good conscience to performe the fore named duties of o 1.588 considering our bro∣thers weakenesse, of p 1.589 using all good meanes to support the same, yea and of q 1.590 putting under our owne shoulders, and bearing his burden. For our labour herein will not be lost. As Moses was here enabled by Aaron and Hur well to do that which of himselfe he could not have done so well, so maist thou whosoever expect a blessing in that which thou doest answerable to thine endeavor: and also in they weaknes find like help from others. It is reported of Harts, that by ones bearing up anothers head, which is by reason of their hornes so heavy, as it would drowne them in the sea, they are enabled safely to swim over the sea, till they come to firme land. For, they use so to dispose themselves, as the latter lai∣eth his head on the formers hind parts. And because it is ne∣cessary that one of them be first, that first after he hath some while led the rest, commeth behind all: and in like manner do the rest in their course. Thus every one as he is wearied by swimming before, is refreshed by comming behind, and resting on another. Thus may Christians refresh the wearied.

§. 55. Of the meaning and doctrines of the thir∣teenth Verse.

EXOD. XVII. XIII.

And Ioshua discomfited Amalek and his people with the edge of the sword.

* 1.591THe successe of all before noted is in this verse set down. It was a glorious Conquest.

The Conquerour is here said to be the fore-mentioned Io∣shua. He being the Generall of the victorious army, the vi∣ctory is by a Synechdoche, attributed to him. The Generall is put for the whole army under his command: as it useth in other places of holy writ, yea and in other Historiographers to be.

The word (a 1.592 discomfited) whereby the victory is expres∣sed, signifieth so to overthrow one as he is not able to rise againe. The b 1.593 Hebrewes do set out the meaning of it by a word that signifieth to break to peeces. c 1.594 The Greeke LXX turne it by a word that signifieth to put to flight.

The enemies subdued are comprised under this collective word Amalek, whereof * 1.595 before. By his people, are meant such as tooke part with the King, or chiefe heads of the A∣malakites: whether they were of the same or another stock. This clause, His people, is added to shew that they who had any hand in his unjust warre, had their share in the just ven∣geance.

The instrument wherewith they were punished is here said to be the edge of the sword, or word for word, d 1.596 the mouth of the sword. For as a mouth devoureth that which entreth into it, so a sword by the sharpe edge of it destroyeth that which is strucken with it. Therefore the very name of e 1.597 a sword in Hebrew signifieth destruction: and a sword is said to f 1.598 devoure.

The setting out of this successe pointeth out five observa∣ble points.

I. The issue of warre is especially attributed to the Generall. For, onely Ioshua the Generall is here mentioned, he is said to vanquish the enemy.

II. Lawfull warre well waged proves prosperous. The suc∣cesse expressed by Ioshua's discomfiting the enemy sheweth that this warre was prosperous. And in Scripture the suc∣cesse which God gave to his Church of old is recorded, to shew what his Church in succeeding ages may in like cases expect.

III. They that first begin warre may have the worst in warre. For, Amalek first began, and Amalek was discom∣fited.

IIII. Accessaries make themselves liable to the judgement that falls on the Principall. For, the people, even they that tooke part with Amalek, are destroyed, as well as A∣malek.

V. Enemies in warre may lawfully be slaine. For, this ex∣pression of the instrument wherewith they were discomfi∣ted (with the edge of the sword) sheweth that they were slain: and that which was here done by Ioshua, was lawfully done. God approved it.

§. 56. Of attributing successe in warre to Generals.

I. * 1.599 THe issue of war is especially attributed to Generals. a 1.600 Melchizedek blessed Abraham onely, for the vi∣ctory which he with his confederates obtained. The many and great conquests which were made under b 1.601 Ioshua and c 1.602 David are attributed to them alone. Many more like in∣stances might be given out of sacred writ and other histo∣ries. The pompous triumphs which Generals made among the Graecians, Romans, and other nations give evidence here∣unto.

The prowesse, courage, wisdome, and other like warlike * 1.603 vertues of Generals and Commanders, make much, under the

divine providence to the obtaining of victory. The mar∣shalling of the army dependeth wholly on their direction. They at their discretion cause alarms or retraits to be soun∣ded. By their example, by their encouragements or discou∣ragements, the whole army is much animated or daunted. Hence is it that a good Generall is accounted d 1.604 worth ten thousand others. The name of an experienced and victorious Generall hath oft frighted the enemies. Yea, it is said, that an army of Staggs whose Generall is a Lion, is better then an ar∣my of Lions whose Generall is a Stagge. We read therefore that after God had raised up a Iudge to deliver Israel, and that the Iudge had given proofe of his valour, e 1.605 the land had rest all his daies: whereby is implied that the enemy durst not take up armes against him. Terrible was the name of Ioshua to the Canaanites, of David to the Philistines, of Iehu to the Achabites, of Hazael to the Israelites, of the Machabites to the Nations, of Achilles to the Trojans, of Hector to the Graecians, of Cyrus to the Babylonians, of Alexander to the Persians, of Epaminondas to the Macedonians, of the Scipioes to the Carthaginians, of Hanibal to the Romans, of Caesar to the Gauls, of Scander∣beg to the Turks, of the Black Prince to the French, and so of other valiant Generals to their enemies.

Generals in this respect have more then ordinary need of wisdome, watchfulnesse, prowesse, justice, temperance, indu∣stry, * 1.606 and other like warlike vertues. Yea also of all others it behoveth them to be at peace with God, to have faith in him, as g 1.607 Ioshua, Gedeon, Baruk, Sampson, Iephte, David, and other pious and victorious Generals had. For, so great matters lying on them, as hath before beene noted, so much being expected from them, and so much attributed to them, in case the battels which under them are fought, have good successe, great reason that they especially be fitted with all things, that (as means) may produce a good issue.

It is also an especiall point of prudence for Princes and * 1.608 States to maintaine Artilery and Military exercises, not one∣ly in time of warre, but at all other times, though never so

peaceable, that so men might be fitted to be Generals, and * 1.609 other Commanders in armies. Continuall exercise is an es∣peciall helpe hereunto. For, Vse makes ready, and expert. It is the best master that can be. The State of the Spartans gave good proofe hereof: For, thereupon they were so highly accounted of by all nations, as they would not desire of them shipping, souldiers, coine, or any such like provisi∣on, but a Spartan Captaine: which if they obtained, they thought themselves safe. But of these Artilery exercises I have * 1.610 elswhere more largely spoken.

§. 57. Of the successe of warre well waged.

II. * 1.611 LAwfull warre well waged proves prosperous. Many many instances out of holy writ may be produced for proofe of the truth hereof: but not one I dare boldly say, to the contrary. We do indeed oft read of many wars, wherein the better have had the worse, and the wicked have devoured men more righteous them themselves. But it hath been either because those better have undertaken warres not war∣rantable, or els not well waged the same. The warre which Iehosaphat undertooke with Ahab, was not warrantable: For, beside that b 1.612 He should not have helped the ungodly, c 1.613 a Prophet foretold him that God liked not that warre. d 1.614 The warre also that Iosiah undertooke against Pharaoh Nechoh was unlawfull. For, Nechoh intended no evill against him. No marvell therefore that the warre of the one and other, though otherwise they were good men, was unprosperous. The like may be said of the batteli betwixt Amaziah and Io∣ash, wherein Amaziah, who in meere pride without just cause provoked Ioash to fight, was overthrowne. But e 1.615 the warre which Ioshua waged against the men of Ai, though lawfull in the kind of it, was not well ordered, because he did not before he entred the field, search his army to see whether any accursed thing were therein, or no. Nor was f 1.616 the lawfull warre of the Israelites against the Benjamites well ordered, because they went about to punish sinne in

others before they had purged their owne soules of sinne. h 1.617 Saul before he entred into that battell wherein he and his sonnes and many of the Israelites were slaine, asked counsell of one that had a familiar spirit and not of the Lord. i 1.618 Zedekiah perfidiously and perjuriously maintained war against Nebu∣chadnezar, & was overthrown. If a view be taken of all those wars wherin Gods people have bin foiled by their enemies * 1.619 at any time, by diligent search it may be found, that som fault or other in Gods people hath beene the cause that they have beene given over into the power of their enemies. Such as armes, and horses, and souldiers, and engines could not overcome, sinne hath delivered (as bound) to the enemy. But whensoever they well ordered just warres they alwaies prospered.

In such warres Gods honour is engaged: so as his peo∣ple if they should be foiled, might justly say unto him, What wilt thou do unto thy great name? Ios. 7. 9.

They who in their war expect good successe (and who * 1.620 goeth to war that expecteth not good successe?) let them first be sure that their war be just and warrantable, and then very circumspect in the maner of waging it: that that which is lawfull may be lawfully prosecuted. Thus may they confi∣dently promise unto themselves victory. True it is, that when Heathen with Heathen, Idolaters with Idolaters, wic∣ked men with wicked men make warre, the issue of warre is * 1.621 uncertaine: For, God engageth himselfe on neither side; but now useth one side, then another, as seemeth good to his se∣cret and unsearchable counsell, to be his scourge to punish the other side. But in his peoples wars the case is otherwise, in case they go along with him, and fight not without good warrant from him, nor swerve from the directions which he prescribeth to them. Such warres are Gods warres, l 1.622 the battels of the Lord, which he can and will prosper. m 1.623 That which was once visibly represented to Ioshua, is alwayes re∣ally performed in all such warres, The Lord is the chiefe Captaine and Generall in them. In faith therefore may such warres be waged, and with confidence may good successe in them be expected.

§. 58. Of the overthrow of such as begin warre.

III. * 1.624 THey that first begin warre may have the worst in warre. I say, may have, because there may be just cause of beginning warre, and answerably God gives good successe thereto: so as it cannot be generally said, that all in all cases that first begin warre go by the losse. Experi∣ence of all times gives evidence against this. But yet that this may so fall out, like experience giveth demonstration. Instance a 1.625 Sihon, Og, b 1.626 the five Kings of the Amorites, c 1.627 Ia∣bin with all that tooke part with him, d 1.628 the Ammonites in Iephtahs time, e 1.629 the Aramites in Ahabs time, f 1.630 the Moa∣bites, Ammonites, and Edomites in Iehosaphats time, and many other of the Churches enemies at other times. Yea al∣so the g 1.631 Israelites when they first went out to set upon the Amalakites and Canaanites, and upon the h 1.632 Benjamites, and againe upon the i 1.633 Philistines, and upon the k 1.634 Aramites, and others.

Many do oft most unjustly, either for no cause, or for sleight causes, or for wrong causes, in the pride of their * 1.635 heart, puffed up with ambition, or inflamed with undue re∣venge, or fraughted with malice, or set on worke by some other corrupt humour, undertake warre: which being a publique execution of justice, is for the most part very fierce and fearefull, and therefore not to be undertaken without just, weighty, and necessary cause, even such as by no other lawfull meanes can be accomplished. No marvell then that they who unjustly, or unadvisedly and rashly thrust them∣selves into warre, be made sensibly to feele the smart of their folly.

Well therefore may that proverbiall speech which Ahab used to Benhadad, be applied to such as are over-forward to warre, Let not him that girdeth on his harnesse boast himselfe * 1.636 as he that putteth it off. Let men be slow to warre; and not enter thereinto without urgent necessity.

§. 59. Of the punishment of accessaries.

IIII. * 1.637 ACcessaries make themselves liable to the judge∣ment which falleth on the principall. In this case 22000 of the Aramites were slaine by David for com∣ming to succour Hadadezer, Dauids enemy. And at another * 1.638 time 700 chariots, 40000 horsemen, and their Captaine, be∣side * 1.639 many other soldiers for taking part with the Ammonites * 1.640 against David. This was the occasion of Ahaziahs ruine: he went out with Ioram against Iehu.

Such as are Accessaries animate the Principall to do what * 1.641 he doth: who, if he were not backed and strengthened by Accessaries, might be restrained from attempting such acts of hostility as by the assistance of Accessaries he attempteth. Iust therefore it is, that they who take part in others sinnes, should also have a part in their punishment.

Feare therefore to aid the wicked. Had the fore-wit of the Aramites beene as good as their after-wit, many thou∣sands of them had saved their lives: for, after two over∣throwes it is said, the Aramites feared to helpe the children of Ammon any more. This had almost cost Iehosaphat his life. Sharply therefore was he reproved by the Prophet.

§. 60. Of the lawfulnesse of shedding bloud in warre.

V. * 1.642 ENemies in warre may lawfully be slaine. If Gods command, Saints practice, Gods approbation, and remuneration, yea and his vengeance on them that spared such enemies as should have beene slaine, be sufficient warrant, sufficient warrant is not wanting for this point.

1. For precept, Moses from God saith to the Israelites, a 1.643 Avenge the Lord of Midian; b 1.644 kill every male among the little ones, and kill every woman that hath knowne man. And Samuel to Saul, c 1.645 Smite Amalek, and utterly destroy all that

they have, and spare them not, but slay both man and woman, &c. And the Lord himselfe, d 1.646 slay utterly old and yong.

2. For practice, note the patternes of e 1.647 Abraham, and of the people of God under f 1.648 Moses, g 1.649 Ioshua, h 1.650 David, and others guided by the Spirit of God.

3. For Gods approbation, we have a memorable instance thereof by the ministry of Melchizedek, a Priest of God, i 1.651 who met Abraham as he returned from the slaughter of the Kings, and blessed him.

4. For Gods remuneration, The continuance of Iehu his raigne k 1.652 unto the fourth generation for flaying Ahabs stocke, And l 1.653 the reward which the Lord gave to Nebuchadnezzar. for destroying Tyrus are evident proofs.

5. For Gods vengeance on such as did not slay those ene∣mies that should have been slaine, there is instance in m 1.654 Saul, and n 1.655 Ahab.

When enemies are slaine, it is in a defensive or offensive warre. If in defensive warre, then there is no other way to preserve our owne lives from such as band themselves toge∣ther in armes but by slaying them. They shew that they seeke the lives of them against whom they come. The slaughter therefore of enemies is but a preservation of our owne lives. And the bloud which in defensive warre is shed, is shed se defendendo, in defending ones selfe: which was never counted unlawfull. Such are a cause of their own death. And he that is the cause of death is more infault then * 1.656 he that killeth.

As for offensive warre when it is rightly undertaken, it is either for some unsufferable wrong done, or for just feare of wrong in time to come. In such a case, warre is a publique execution of justice. So that it is as lawfull in these cases for souldiers to slay true enemies, as for executioners to put to death malefactors, arraigned, condemned, and delivered to them for that end.

Besides, by slaughter of enemies, the land against which they are enemies hath rest, and security: as towns and high waies are safe and quiet by executing theeves. This effect of

destroying enemies is oft noted in Scripture, Iudg. 3. 10, 11, * 1.657 30. & 5. 31. 2 Chro. 15. 15. & 20. 30. Thus just and due causes of slaying enemies must rightly be observed. For, when one man is kild of another, there is great difference, whether it be done with a desire of wrong and robbery, as theeves do, or in course of punishment and obedience to law as Iudges and executioners do, or thorow necessity of avoi∣ding danger, and affording succour, as souldiers do.

Ob. David seemeth to be branded for slaying so many enemies as he did. For, as a reason why he was not thought fit to build the Temple, it is said to him, Thou hast shed bloud abundantly, and hast made great warres, &c. Thou hast beene a man of warre, and shed blouds. 1 Chro. 22. 8. & 28. 3.

Answ. This is not upbraided to David as a crime, or as a matter of ignominy. For, it was his glory that he q 1.658 fought the Lords battels; and r 1.659 for that he is put into the catalogue of Gods Worthies. But first thereby is implied that David could not have such leasure as was meet for so great a work as the Temple was: which is more fully expressed by Salo∣mon in these words, s 1.660 David my father could not build an house unto the name of the Lord his God, for the warres which were about him on every side, &c.

2. The building of that Temple was a type of the buil∣ding of the spirituall Temple, the Church of Christ. The builder thereof must be an answerable type of the builder of the spirituall Temple, who was t 1.661 the Prince of peace. Thus * 1.662 much doth God himselfe thus intimate to David: u 1.663 A sonne shalbe borne to thee which shalbe a man of rest, &c. He shall build an house for my name, &c.

The good warrant which souldiers have for slaying their enemies in warre, giveth good encouragement to them for * 1.664 a cheerfull going to warre, and for valiant fighting therein. And though by their valour much bloud may be shed, yet they need not be any more daunted thereat, then Iudges, Iu∣ries, Executioners, and other Ministers of Iustice for putting many malefactors to death. Souldiers are no more guilty of bloud in slaying enemies in warre, then Ministers of Iustice in

putting capitall malefactors to death. It is indeed a matter of pity, and it ought to move our bowels of compassion that people should be so wicked and desperate, as to give occasi∣on to have their bloud shed: but, the occasion being given, a 1.665 pity must be laid aside. b 1.666 God himselfe in such cases casteth off pity. Wherefore, shedding of bloud in just warre is so far from unlawfull cruelty, as it is a point of most warran∣table equity. Pity in this case may prove the ruine of the ci∣tie: and more prejudiciall to a State, then tolerating theeves, murtherers, traiters, and such other pernicious ma∣lefactors.

Onely that which is lawfull must lawfully be used: to * 1.667 which end receive these few directions.

1. Shew that thou delightest not in bloud. Shed no more then of necessity (thorow the obstinacy of enemies) thou art * 1.668 forced to shed. If enemies yeeld, and relinquish their hostili∣ty, spare them. Read the charge which the divine law giveth to this purpose, Deut. 20. 11.

2. Slay not such as cannot hurt thee, as weake women, aged men, and young children. This exception the Law ex∣pressy 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 utter∣ly destroyed all, both man and woman, young and old, &c. Ios. 6. 21.

Answ. 1. Particular charges make extraordinary cases: as g 1.669 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 speak∣eth of sparing enemies, hath this exception, h 1.670 But of the cities of those people which the Lord thy God doth give thee for inhe∣ritance, thou shalt save alive nothing that breatheth. Others

were devoted to destruction because of their implacable ha∣tred, unsatiable wrath, and intolerable wrongs against the people of God: As i 1.671 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 1.672 Thou shalt smite every male with the edge of the sword.

3. Put not those whom thou flayest to exquisite tor∣ments. 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 1.673 the Is∣raelites 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 in∣juries. Hereby was o 1.674 David moved to put the Ammonites under sawes and harrowes of iron, &c. For they had p 1.675 Villa∣nously 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 1.676 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. * 1.677 Love their persons though thou hate their practises. r 1.678 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. * 1.679

5. Take heed of making that publique execution of justice an occasion of executing private revenge: s 1.680 So

dealt Ioab with Abner, t 1.681 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 memori∣all in a booke, rehearse it in the eares of Ioshua: for I will utterly put out the remembrance of Amalek from under heaven.

THe * 1.682 Event following on the fore-named victory, re∣maineth 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 Canoni∣call Scripture at that time.

The meanes of making this a memoriall is writing it in a * 1.683 booke. Things written remaine. Herein lieth a difference betwixt speaking and writing, that things uttered by * 1.684 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 re∣membred, they onely who are then present when they are ut∣tered, 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 on∣ly 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 1.685 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 1.686 one, and the d 1.687 other decree were both written. And that future ages might reape benefit by the mercy of God manifested in for∣mer ages, it is said, e 1.688 This shalbe written for the generation to come.

Writing is then especially of use in the fore-named re∣spects, 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 toge∣ther: so as they may easily, and are ordinarily kept yeare af∣ter yeare, age after age.

Q. What booke may this be thought to be?

Answ. Because it is not expresly set downe, mens conje∣ctures thereabouts are various. f 1.689 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 1.690 Others, that it was a booke then extant, but now lost. The notes in the former English tran∣slation take it to be the book of the law: meaning therby, as I take it, this very booke of Exodus. So do h 1.691 other judicious Expositors take it. This exposition carieth most proba∣bility.

Vnder this particle, * 1.692 this, the whole history before men∣tioned is comprised.

This word, * 1.693 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. * 1.694Word 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 encou∣ragement he would have him oft to set before him this victory.

A more particular reason of the foresaid memoriall is ren∣dred by God himselfe in the words following, as the first particle being a causall conjunction importeth (* 1.695 FOR) For I will utterly put out, &c.

The word translated * 1.696 put out, is applied to such things as being oilie or greasie, or otherwise foule, are cleane wiped. The * 1.697 Greeke words whereby the LXX do ordinarily inter∣pret it, import also as much. This word is used where the Lord thus setteth out the desolation of Ierusalem: f 1.698 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 in∣habitants thereof to the filth that cleaveth therto, when such inhabitants are destroyed, the city is said to be wiped of them. g 1.699 It is also applied to Gods wiping or sweeping away the whole world with the floud. And to h 1.700 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 * 1.701 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 shalbe preserved to reserve and raise up their name againe. Therefore God saith, I will utterly put out the remembrance of Amalek. And that not on∣ly out of that part of the earth where they then lived, but * 1.702 from under heaven, that is, from every part of the earth that is any where under the cope of heaven. i 1.703 In this very sense is this phrase used of Amalek in another place: and of k 1.704 others in other places.

Here have we in Summe, A manifestation of Gods indigna∣tion 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 memo∣riall.

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 col∣lected.

1. The Principall Person that first appointeth this Re∣cord, 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 rehear∣sing 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 ac∣quainted 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) im∣porteth, 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. * 1.705 GOD of old was the Author of records. This is true of the most ancient, admirable, approved, and eve∣ry way the best records that ever were: which a 1.706 by an ex∣cellency and super-eminency are called b 1.707 Scriptures, c 1.708 Holy Scriptures. For of them saith an Apostle, d 1.709 All Scripture is given by inspiration of God: and another, e 1.710 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 pro∣perties: and therefore caused the records of them to be written. This the Holy Ghost expresly noteth, saying, f 1.711 It was written for us. g 1.712 All these things are written for our ad∣monition. h 1.713 Whatsoever things were written afore-time were written for our learning.

They too too ungratefully sleight this evidence of the di∣vine providence, who seeke to conceale from the people these Records, as Papists do, or they which may, but will not search them, as too many carelesse Protestants.

It is Christs charge, i 1.714 Search the Scriptures. It was Timo∣thies commendation, that k 1.715 from a child he had knowne the ho∣ly Scriptures. There are no records more worthy to be searched. They are able to make thee wise unto salvation.

§. 63. Of mans ministry in writing divine records.

II. * 1.716 GOD useth mans ministry in preserving records for his Church. To omit the particular mention of the severall penmen of severall Scriptures, S^t. Peter indefi∣nitely saith of them all, a 1.717 Men spake as they were moved by the Holy Ghost. His meaning is, that men wrote the holy Scriptures. b 1.718 One onely record God himselfe wrote with his owne finger; namely, the Law. Yet therein he used c 1.719 mans mi∣nistry, both in preparing the tables whereon he wrote it, and in d 1.720 shewing them to the people, and preserving them.

Thus would God honour our nature, in making men pen∣men of that which he indited. And thus would he draw us on to give due heed to mans ministry in dispensing his Word.

To object against the Scriptures, that they were written by men, and thereupon the lesse to esteeme them, is to crosse the wisdome of God, and to pervert that which for our good he hath ordered. The Thessalonians are commended for receiving the word preached not as the word of men, but as it is indeed, the word of God. So will it be our commenda∣tion * 1.721

to receive the holy Scriptures, not as registers and re∣cords of men, though they were written by men; but, as they are indeed, the records of God himselfe.

§. 64. Of registring matters of moment.

III. * 1.722 MEmorable matters are to be registred. Besides the great number of such memorable matters as are registred in the holy Scriptures which the Church now hath, it is evident that many more were recorded. In∣stance the things recorded in the a 1.723 booke of the warres of the Lord: in the b 1.724 booke of Iasher: in the c 1.725 booke of the Chronicles of the Kings of Israel: d 1.726 in the booke of Salomons philoso∣phy: and in other like publique records.

Thus will they be usefull to posterity.

In this respect the paines of such as write Chronicles and Histories is commendable: if at least they be conscionable in recording nothing but truth; and all the truth: and wise in * 1.727 putting difference betwixt sleight and weighty matters: that they stuffe not their histories with triviall things. Thus shall the worthy works of men done in one age be presi∣dents for many ages. The names of worthy ones shall live af∣ter their bodies are dead: and they who are born after their departure receive much benefit by them.

§. 65. Of safe keeping publique records.

IIII. * 1.728 PVblique records are to be safe kept. For this end a 1.729 the tables, in which the ten commandements were written, were put into the arke. And b 1.730 other lawes al∣so, yea and the curses added to the transgressions thereof were put in the side of the arke: c 1.731 where being found many hundred yeares after, an excellent use was made of them. And d 1.732 Ieremiah commanded those evidences, which were for assurances of the peoples returne out of captivity, to be put in an earthen vessell. They were wont of old to annoint their rolles in which they recorded their monuments,

e 1.733 with a liquour that came out of cedar trees, which kept them from rotting, and made them last the longer. f 1.734 The Church for this end is stiled the pillar and ground of truth, because it is a faithfull keeper and preserver of the Oracles of God. So as truth may easily be fetcht from it. For, the Apostles have laid up in it as in a rich treasure, all truth most fully. So as any that will may fetch from thence drinke of life.

The benefit of records is lost, if they be not safely kept. That which is not, cannot be of use.

We have in this respect great cause to blesse God for the benefit of printing. An act very admirable in it selfe; and very advantageous to Church and Common-wealth. There∣by are all sorts of monuments safely kept. Few things put once to print, especially if they be of any speciall account, are utterly lost. For so much may by a few be printed in a day, as hardly can be written by many in a yeare: whereby such store of books of all manner of learning are to be had, as none may seeme to be wanting. Yea all sorts of authors are there∣by preserved. The memory therefore of Iohn Cuthemberg a German, who first invented this art in Maguntia, is worthy of all honour.

§. 66. Of Memorialls of Gods judgements.

V. * 1.735 IVdgements on enemies of the Church are to be kept in memory. So many judgements as are recorded in Scripture are so many proofs hereof. More particularly the visible monuments and memorials of them. As a 1.736 the pillar of salt whereinto Lots wife was turned: b 1.737 The Passeover, and c 1.738 dedicating of the first-borne to God: d 1.739 The broad plates which were made of the Censors of Corah and the other conspirators with him: The sundry names which thereup∣on were given to places, as, e 1.740 Babel, or confusion: f 1.741 Taberah, or burning: g 1.742 Hormah, or destruction: h 1.743 The vallie of Acher, or trouble: i 1.744 Iocktheel or rock; k 1.745 Purim, or lots: l 1.746 The val∣lie of Hamon Gog, or multitude of Gog, with other the like.

By such memorials, ground of courage, and that, generati∣on after generation, is given to Gods Church against all that their enemies plot or practice against them: and matter of terrour is by them given to enemies. For, they give evi∣dence of that which God hath done for his Church against the enemies: and so make the Church expect, and their ene∣mies feare the like. For, both the one and the other know that God is ever like himselfe.

Hence as an use of this point followeth the next obser∣vation.

§. 67. Of rehearsing to others matters of moment.

VI. * 1.747 MAtters worth record must be rehearsed. They must be oft spoken of an related to others. a 1.748 The Law expresly enjoyns this. This among like means of instruction is intended in that b 1.749 commendation which God giveth of Abraham, of instructing his houshold. For, God revealed the judgement which he intended to bring on Sodom to Abraham, because he knew that he would command his houshold to feare God, the rather because of the evidence of that judgement. When Iethro, Moses his father in law, came to see him, he related to him c 1.750 all that the Lord had done unto Pharaoh, &c.

By this means memorable matters, worthy to be knowne farre and neare, in ages present and to come, are divulged and propagated, to the greater praise of God, whose praise is thus spread abroad, and to the edification of many more then were present at the first working of those remarkeable things.

This especially concernes Ministers, whose office it is to declare, as the counsell of God revealed in his word, so also the will of God manifested in his works: especially, such works as are done in their owne dayes: which, being more fresh, use to be the more diligently attended unto, and the more carefully heeded. In this respect it will be their wis∣dome,

to take due notice themselves of the memorable works of God, yea, to be inquisitive after them, and to do what they can to have true and certaine intelligence thereof, that so they may rehearse them to others, and instruct their people to make the right use thereof.

This also concernes others that have charge of others, as, Parents, Masters, Tutors, and other Governours, oft to rehearse in the eares of those that are under them the re∣markable works of the Lord.

Yea, because we are all keepers one of another, it behooveth private Christians, as they have occasi∣on to meet together, to rehearse in the eares one of another such memorable matters as may according to the subject thereof, minister matter of humiliation and sup∣plication, or of exultation and gratulation. We have a good patterne hereof in Cleophas, and his compani∣on. * 1.751

Commendable in this respect is that Act of Parliament which was made in the third yeare of the raigne of King IAMES, for an annuall gratefull remembrance of our more then ordinary deliverance from the Gun. Powder-treason. It is answerable to that act which was made by Esther and Mor∣decai, * 1.752 for keeping the dayes called Purim. The annuall ce∣lebrating of the fift of November, being enjoyned by Act of Parliament, Ministers and people make conscience of ob∣serving it: and thence many Ministers take occasion yeare after yeare to set out before their people the unnaturall inhu∣manity, unsatiable cruelty, and perfidious treachery of Pa∣pists: and so bring people into an utter detestation of that more then Heathenish Idolatry. Very well did our learned King IAMES, in that speech which he made to both hou∣ses of Parliament upon the discovery of that divelish pow∣der-treason-plot, observe, that No other sect of Heretiques, not excepting Turke, Iew, nor Pagan, no, not even those of Calicute, who adore the Devill, did ever maintaine by the grounds of their religion, that it was lawfull, or rather me∣ritorious (as the Romish Catholicks call it) to murther prin∣ces

or people for quarrell of religion. And although particular men of all professions of religion have beene some theeves, some murtherers, some traitors, yet ever when they came to their end and just punishment, they confessed their fault to be in their nature, and not in their profession. These Romish Catholicks onely excepted. Preservations therefore, and deliverances from such mischievous persons are the best preservations and deliverances: most worthy to be remembred thoroughout all generations: that thorough∣out all generations due praise may be given to God. If * 1.753 the horrible mischiefe intended by that powder-plot, if the neare approach of the time of accomplishing that plot before it was discovered: and if the manner of dis∣covering the same bee well weighed, wee cannot but discerne that there was just and great cause for preserving both an annuall, and perpetuall memoriall thereof.

Though like publique memorials of all the judgements * 1.754 which God inflicteth on the enemies of the Church be not made: yet it behooveth particular Christians to take speciall notice of them, so farre as they come to their sight and hearing, and to make some private records of them to themselves: that thereby they may the rather bee provoked both to feare God, and also to trust in him.

Private means of keeping in memory Gods judgments, are such as these, frequent meditation on them, oft mentio∣ning them in our praises to God, much conferring with others about them, declaring them to our posterity, writing them in private records of our owne, and other such like.

§. 68. Of Governours observation of Gods for∣mer dealings.

VII. * 1.755 GOvernors of Gods Church must especially be ac∣quainted with Gods former dealings. When God intended to make Moses a Governour over his people, he tells him that he is a 1.756 the God of Abraham, Isaac, and Ia∣cob, thereby putting him in mind what great things he had formerly done for those three Patriarchs and their children. b 1.757 God implied as much in the charge which he gave to Io∣shua, of meditating in the booke of the law, wherein the great works of the Lord as well as lawes were registred. c 1.758 The like charge on the like ground was given to Kings. But most pertinent to this point is d 1.759 Moses rehearsing to Io∣shua the conquests made of Sihon and Og. e 1.760 Thus by Gods appointment Nathan putteth David in mind of the former works of God. The like did f 1.761 Azariah to Asa; and g 1.762 Isaiah to Hezekiah.

Governours over others being by such meanes well in∣structed in the mind and power of God, and therby brought to feare God, and to trust in him, have opportunity accor∣ding to their calling to instruct and encourage others: so as the benefit which they reape thereby may prove a singular benefit to many others.

The application of this point, as it concernes Governours themselves, to use all diligence in acquainting themselves with Gods former works: especially such as concerne his Church, the preservation of it, and the destruction of the enemies of it: so it concernes their Chaplens, and such Mi∣nisters as in any particular relation belong unto them, to rehearse in their eares, and declare unto them the marvellous works that God hath done for such as feare him, and rest upon him.

§. 69. Of Gods avenging.

VIII. * 1.763 IT is God that avengeth. The Lord challengeth this as his owne prerogative. a 1.764 To me (saith he) belongeth vengeance. b 1.765 Vengeance is mine. Iustly there∣fore doth the Psalmist give this title to him, c 1.766 God of venge∣ances: and by an d 1.767 elegant figure thus doubles it, O Lord God of vengeances, O God of vengeances. So the Prophet Na∣hum, and that with somwhat more emphasis, e 1.768 God is jea∣lous, and the Lord revengeth; the Lord revengeth, and is furi∣ous: the Lord will take vengeance of his adversaries.

Gods absolute soveraignty, almighty power, infinite ju∣stice, incomprehensible wisdome, perfect hatred of sin, indul∣gent care over his Church, and other like divine properties give proofe hereof. For,

1. It is a part of supreme or absolute soveraignty to take * 1.769 vengeance of such as obstinately rebell against his will; and seek to do what mischiefe they can to his servants and Saints.

2. By so doing he gives evidence of his almighty power, whereby he is able to subdue his Churches enemies: and shewes how f 1.770 hard it is to kicke against the pricks.

3. Iust revenge is as true an effect of justice, as due re∣ward. e 1.771 The Apostle therefore exemplifieth the righteous judgement of God in both.

4. His incomparable wisdome is manifested by ordering the evill plots and practices of wicked men so as they tend to the ruine of the contrivers of them. g 1.772 They are sunk down in the pit that they made: in the net that they hid is their foot taken.

5. Execution of due vengeance of sinne is an apparent de∣monstration of his hatred of sinne.

6. By that vengeance which the Lord executeth on ene∣mies of the Church, the Churches tranquillity and security is maintained, and Gods providence over her thereby mani∣fested. On these premises it may well be concluded, that

h 1.773 The Lord is knowne by judgement which he executeth.

1. Great consolation hence ariseth to the Church of God. God is their Lord. What if their enemies be many, mighty, malicious, sedulous, yet are they under the power of him who is the Protectour of the Church. Their power, their wit, their breath is in his hands, to take away all as he will. On this ground i 1.774 Wee may boldly say, The Lord is my helper: and I will not feare what man can doe unto mee.

2. When we see judgement executed on the Churches * 1.775 enemies, we are to take notice of the principall agent therein, and to say, This is the finger of the Lord: and answe∣rably to give him the glory thereof, as k 1.776 Moses, l 1.777 David, and others.

3. The terrour of the Churches enemies must needs be * 1.778 much aggravated by this, that God takes upon himselfe to execute vengeance. For, this Lord is an almighty, ever-li∣ving, just, and jealous God. His stroaks are heavy. There is no avoiding them, no enduring them. His vengeance is endlesse, and easelesse, mercilesse, and remedilesle. It is a fearefull thing to fall into the hands of the living God, Hebr. * 1.779 10. 31.

Quest. How doth God revenge?

Answ. Sometimes by causing judgements to descend immediately from himselfe (as on Sodom, Gen. 19. 24.) and somtimes by giving men over to the desire of such as have a mind to worke misehiefe: but so as he alwayes keeps safe his owne immutable justice and equity.

§. 70. Of Gods vengeance extended to mans utter ruine.

IX. * 1.780 GOD may be provoked to the utter ruine of a peo∣ple. Instance a 1.781 the old world, b 1.782 Sodom and Go∣morrah, the c 1.783 Amorites, d 1.784 Canaanites, and other nations ut∣terly rooted out by Israel. As much is proved by these and such like phrases frequent in the Prophets, e 1.785 No more of their

name shalbe sowen, f 1.786 They shalbe destroyed from being a people, g 1.787 They shalbe as the destruction of God in Sodom and Go∣morrah.

Quest. When was Amalek (of whom this utter desolati∣on was here threatned) utterly destroyed?

Answ. This was not done at once: but, at severall times, by degrees. If Saul had faithfully executed h 1.788 the charge of God, by him had this denunciation beene executed. But, yet then it was i 1.789 in part performed: k 1.790 afterwards more fully by David. For, after Davids time we read little of any of them.

Extremity of judgement is somtimes executed,

• 1. To give instance of Gods almighty power. For, l 1.791 by utter ruinating of kingdomes and nations, he sheweth, that no power can stand against his almighty power.
• 2. To give proofe of the severity of his wrath: which, being kindled and not quickly quenched, burneth up whole nations.
• 3. To give demonstration of his patience in sparing such as stand: for, he that rooteth out some nations, can as easily root out others, one after another, as he did the seven nati∣ons before Israel. * 1.792
• 4. To give evidence of the intolerablenesse of mens impi∣ety and iniquity. For, such severity of vengeance shewes that mens sinnes are growne to Afulnesse: so as the land vo∣miteth them out. * 1.793

What need is there now that men take heed of adding sin to sin: and of aggravating sin by obstinacy, impudency, and o∣ther * 1.794 such like circumstances. Assuredly as sin is multiplied & aggravated, so shall judgement also; especially when multi∣tudes run on headlong to sin. And if lighter judgements pre∣vaile not, God will not cease till he have utterly ruinated them. This of old was threatned; this in former ages hath * 1.795 been executed. Now God stil remaineth to be the same God, as just, as jealous, as powerfull as ever he was. With the frow∣ard he will shew himselfe froward. To them that are unsati∣able * 1.796 in sin, God will be implacable in wrath.

§. 71. Of Gods revenge in every place.

X. * 1.797 THere is no place of safety from Gods revenge. a 1.798 Be∣hold (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. Af∣ter 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 obsti∣nately in their wicked courses, thought notwithstanding * 1.799 that in Egypt they might be safe; but even there also the hand of the Lord was stretched out against them, and de∣stroyed them.

* 1.800Am 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? * 1.801Whither then shall any go from his Spirit, or whither shall he flee from his pre∣sence? &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 * 1.802 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 IEHO∣VAH-NISSI.

* 1.803 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 1.804 notation of the originall word importeth as much. The frequent b 1.805 charge to offer upon the altar: and the an∣swerable c 1.806 practice of Saints in offering sacrifices on altars do further prove as much. Yet also were they made for monu∣ments, as is evident by d 1.807 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 sacri∣fice, and affirme that it was onely for witnesse. Both these ends and uses were here questionlesse intented by Moses. This word, e 1.808 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 im∣plieth a gratulation, f 1.809 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 1.810 Iehovah my banner.

h 1.811 The root or primary word from whence the word tran∣slated banner commeth, signifieth to lift up a banner, or en∣signe, or to hold up a standard. Now banners use to be ere∣cted 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 Gen∣tiles whereby they were called into the Church, and there directed what to do, is resembled to the i 1.812 lifting up of a ban∣ner, or ensigne.

k 1.813 Banners use also to be set up on the walls or towers of ci∣ties 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 stan∣derd, 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 ene∣my 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, * 1.814 m 1.815 The Lord my rejoycing, or my lifting up.

In this title Moses useth the first person and singular number, thus, n 1.816 my banner, partly in relation to this fore-na∣med 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 them∣selves * 1.817 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 writ∣ten & printed the letters & vowels of this name Iehovah, yet pronounce it not. But where they find a 1.818 Iehovah expressed, they read Adonai, which is pointed with the same pricks, and also signifieth Lord. And where b 1.819 Iehovah is joyned with Adonai, that Adonai might not be twice together pronoun∣ced, it is pointed with the pricks of Elohim, thus, Iehovih, and answerably they read it Elohim, which word signifieth the mighty God. To confirme this course of pronouncing Ie∣hovah with other words, they alledge that the blasphemy for which the Moungrill of an Egyptian Father, and Israeli∣tish mother was stoned to death, was an open pronouncing of that ineffable name Iehovah, in the proper letters and vowels thereof. This they gather out of this phrase, c 1.820 He pronounced that name, and cursed: that is, by pronouncing that name, he cursed. What was that name? Even this in∣effable name Iehovah. Yet further do the Iewes proceed in their seeming high esteeme of this name. For, where they compute their numbers, as the Graecians do by letters: d 1.821 the first and e 1.822 the last letters of this name Iehovah, make up that name f 1.823 Iah, which is an abbreviation of Iehovah, and in effect importeth as much: and according to their ordinary com∣putation maketh up the number of fifteene. g 1.824 The first let∣ter importeth ten, the latter h 1.825 five. They in their numbring will not use those two letters together: but instead of the first, i 1.826 a letter that signifieth nine, and k 1.827 another instead of the latter, that signifieth six: as if we instead of fifteene, should name nine-six. It seemes that the Heathen had heard somthing of this excellent name: and thereupon named their god Iupiter, of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and Pater; which to joyne both to∣gether, soundeth Iapater: and in another case Iovem, in

relation to Iehovah. And this reason is rendred of the Iewes forbearing to pronounce Iehovah, that they might take away all occasion from the Heathen of imagining their god to be Iehovah. Howsoever, there was a savour of too much superstition in forbearing the sound, and letters of these high and excellent names Iehovah, and Iah: and their reasons produced beare not full weight at the ballance of the Sanctu∣ary, the holy Scriptures: yet shall they be a witnesse and evidence against many Christians, who over lightly esteeme, * 1.828 and take in vaine this glorious and fearefull name, The Lord thy God: which is directly a breach of the third commande∣ment, to which a terrible penalty is annexed.

Not the Iewes onely, but also the LXX Greeke Transla∣tors of the Old Testament, were very tender in using this name Iehovah. They do not therefore translate according to the sound, and sillables, and letters of the Hebrew word: but according to the sense and meaning thereof: and so turne this Hebrew word Iehovah, by a word that signifieth l 1.829 LORD: wherin the m 1.830 Pen-men of the New Testament, Apostles and Evangelists imitated them.

In imitation hereof, those learned and judicious Divines, who by King IAMES his speciall command were appointed to translate anew the holy Scriptures into the English Tongue, very rarely use this word Iehovah in English: but turne it thus, The Lord. Yet, that the reader might know when this word Lord is put for Iehovah, they caused it to be printed in foure capitall letters, thus, LORD. So as, whensoever ye find LORD so printed, know Iehovah is there expressed in the originall, or at least Iah, which we have shewed to be an abbreviation of Iehovah. n 1.831 Adonai is also a name given to God, and signifieth Lord: but it is not so proper to God as Iehovah: therefore though, when it is applied to God, it signifieth, and is translated Lord, yet is it not printed in foure capitall letters, as the words before * 1.832 mentioned, except when it is pointed with the same vow∣els that Iehovah is: and is put for Iehovah. So other names of God, translated Lord, and God. For, there are ten especiall names

names applied to God in sacred Scripture (as an ancient * 1.833 Father well skild in the Hebrew tongue hath set them down together.)

The first is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iehovah: which sets out, among other excellencies, the eternity and selfe-existency of God.

The second is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iah: which is a diminitive of Iehovah, and noteth out the selfe same things.

The third is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ehejeh asher Eheje I am that I am. This title sheweth that God is as a circle which hath neither beginning nor end, but containeth all things within the circuit of it. It implieth Gods incomprehensiblenesse, immutability, and all sufficiency.

The fourth is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a strong God. This especially decla∣reth * 1.834 the omnipotency of God.

The fift is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Elohim.

The sixt is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Elohe.

These two are the plurall number of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 El, the strong God: and as it, so they import the omnipotency of God. But yet further they imply another, and a deeper mystery, namely, the Trinity of Persons. For evidence thereof, either and both of these two last recited names, being applied to God, though they be of the plurall number, use to be joyned with words of the singular number. Witnesse the first clause of the Bible, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bara Elohim, word for word, Gods created; that is, God the Father, God the Sonne, and God the Holy Ghost created. The word of the plurall number sets out the Trinity of Persons. The word of the singular number joy∣ned with it, sets out the Vnity of the Deity in the Trinity of Persons.

The seventh is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shaddai All-sufficient. This title gives apparent evidence of Gods All-sufficiency in himselfe, and to all his creatures.

The eight is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Elion, Altissimus, The most High. This implyes the surpassing dignity, excellency, and high Soveraignty of God, which is over and above all.

The ninth is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tsebaoth Lord of Hosts. That God * 1.835 which ordereth all armies at his owne pleasure, protecting such as are on his side, and giving them victory against all their enemies, and subduing and vanquishing all that are against him; so as this title sets out Gods protection of his Church against all her enemies.

The tenth is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Adonai Lord. This is derived from a * 1.836 word that signifieth a foundation, or the foot of a pillar: so as this title sheweth that that Lord who created all things, doth also sustaine and preserve them. It is a proofe there∣fore of his providence.

Of all these, Iehovah is the most proper name of God: * 1.837 and setteth out most excellencies in God. It is never in Scripture attributed to any but to God. Some of the other names of God are sometimes attributed to Angels, some∣times to men, as, a 1.838 Adonai, and b 1.839 Elohim. But Iehovah never.

Indeed a moderne c 1.840 Heretique hath lately published the contrary: and giveth these instances following of the title Iehovah attributed to creatures.

1. This text which we have in hand, (Exo. 17. 15.) where saith he, the altar is stiled Iehovah.

Answ. Iehovah simply in it selfe is not attributed to this Altar. But a compound word, Iehovah-Nissi, Iehovah my banner. He might to like purpose have alleadged the title which Abraham gave to the place where he was about to sacrifice Isaac, which is this, Iehovah-jireh, Iehovah will * 1.841 provide. And that title which Gideon gave to the Altar which he made to God, and called Iehovah shalem, Iehovah * 1.842 peace, that is, Iehovah is a God of peace: or, Iehovah will give, or, hath given peace. But, all these, and other like to these, are to no purpose for the point in question, there be∣ing a great difference betwixt a simple and compound name. Besides, these titles had not so much respect to the altars and place whereunto they were attributed, as to Ieho∣vah himselfe: as the very phrases do imply. They were only memorials of Iehovahs protection, and providence, and

peace. Who can imagine otherwise, but that these phrases, Iehovah is my banner, Iehovah will provide, Iehovah is peace, have respect to Iehovah himselfe.

2. A second instance which he giveth of a creature to which the name Iehovah is attributed, is the Arke of the Co∣venant. For proofe whereof he alledgeth Psal. 24. 7, 8. & 47. 5.

Answ. In neither of those places quoted, no nor in ei∣ther of the Psalms mentioned, is any mention or iutimation of the Arke. Both the Psalmes are typicall, and prophesie of Christ, and his joyfull comming. So as the title Iehovah in both those places is attributed to Iesus Christ, true God, true Iehovah.

3. The third and last instance, is of Angels, who, he saith, are stiled Iehovah. And thereof giveth these proofes, Gen. 16. 13. & 18, 13, 20, 22. & 19. 17. & Exo. 3. 4. & Iudg. 13. 22, 23.

Ans. For, Gen. 19. 17. Iehovah is not there mentioned at all. For the other places, if they be well marked, it wilbe found that they all speake of the Angell of the Covenant, Christ Iesus.

Thus then it remaineth true that Iehovah is a title proper to God alone, Father, Sonne, and Holy Ghost. This one word cōsisting of three sillables especialy such three sillables as they * 1.843 are, set out the unity of the Deity in the Trinity of Persons.

The three syllables containe the notes of all times. The f 1.844 first the time to come. The g 1.845 second the time present. The h 1.846 third the time past. Thus this title given to Christ, i 1.847 which is, and which was, and which is to come, is an expresse interpre∣tation of Iehovah.

It consisteth onely of k 1.848 letters of rest (as the Hebrewes call them) to shew that there is no rest till we come to Iehovah: and that in him we may safely and securely rest.

It is observable that Iehovah is not mentioned till God had finished all his works, and rested. Then immediately is it expressed. Namely, in Gen. 2. 4. That is the first place wherein Iehovah is expressed.

It is ever simply used. It never hath any, l 1.849 demonstrative note before it; as This Iehovah, that Iehovah: nor any m 1.850 af∣fixe or pronoune after it (which in English goeth before) as my Iehovah, thy Iehovah, his Iehovah: nor is it used in * 1.851 government, as Iehovah of Israel, Iehovah of the Iewes, Ieho∣vah of the Gentiles. If at any time it have relation to any pe∣culiar persons, another title is added to it, thus, a 1.852 Iehovah the God of your fathers. Nor is it declined: nor hath it the plu∣rall number: as other names of God.

We heard before that Iehovah sets out Gods eternity and selfe-existency.

1. His eternity, in that it containes all times, future, pre∣sent, and past. In relation hereunto saith the Prophet, n 1.853 Thy name is from everlasting, or for ever.

2. Iehovah sets out also Gods selfe-existency. For, it com∣meth from a o 1.854 root that signifieth to be. And where God had declared this to be his name, p 1.855 I am that I am, and againe, I am (which phrases do apparently imply his being of him∣selfe: from whom all others receive their being, and are preserved) these are interpretations of Iehovah. And there∣upon having thus expresly set out the meaning thereof, he addeth in the q 1.856 next verse, Iehovah the God of your Fathers hath sent, &c. As if more distinctly he had said, whereas I thus stiled my selfe, I am that I am: and, I am: know that it is I Iehovah, that, Am that I am. And this, I am that I am, and, I am, sets out the meaning of my name Ie∣hovah.

3. Iehovah declares the immutability of God. For, it containes all times; Now, to have beene, without limitation of any beginning, to be, namely the same in all times, to be to come, without any intimation of any end, must needs imply an immutability. This interpretation of the name Iehovah (I am that I am) gives further demonstration of this property (Immutability) to be comprised under it. Therefore God himself thus saith in regard of this his name, I am Iehovah, I change not. * 1.857

4. Iehovah implies his Fidelity. For, where there is

immutability of essence, there must needs be stability in word. God himselfe declares that thus much is intended by this name. For, where he saith, b 1.858By my name Iehovah was I not knowne to them, he meaneth, that though he made ma∣ny promises to them, especially concerning their possession of Canaan, yet did he not shew himselfe to be Iehovah, an accomplisher of his promises. That he reserved to future Generations. And even then when he spake this, he began to bring them out of bondage into Canaan, therefore he saith, when he sent Moses to them, Iehovah the God of your fathers hath sent, &c. that is, that God which made such and such promises, will now shew himselfe Iehovah, an accom∣plisher of his promises: therefore he hath sent to bring you out of Egypt. This is evident by this which God himselfe saith, c 1.859 I am Iehovah, and I will bring you out from under the burdens of the Egyptians. They have little skill in the He∣brew text, who imagine that the name Iehovah was not knowne before God here spake to Moses. d 1.860 Immediately after the first Sabbath in Paradise, when God had finished all his workes, frequent mention is made of Iehovah, and that in Abrahams, Isaacs, and Iacobs dayes. So as in the place where God saith, By my name Iehovah was I not knowne to them, not the name it selfe, but the fore∣mentioned sense and meaning thereof must needs bee meant.

Other divine excellencies might be produced out of this name Iehovah, but these are sufficient to shew the equity of that which the Law thus expressely requireth, Thou shalt feare this glorious and fearefull name IEHO∣VAH * 1.861 thy God.

§. 73. Of the resolution and instructions of the fifteenth Verse.

THe Summe of this Verse is, A thankefull memoriall of a memorable victory.

More particularly we may note,

• 1. The Person that makes the Memoriall, Moses.
• 2. The Kinde of Memoriall.

This latter is expressed

• 1. By a monument made, He built an altar.
• 2. By a name given to it, And called the name of it Ieho∣vah-Nissi.

1. The Person (Moses, of whom before) was the Prince * 1.862 and chiefe Governour of the people at that time, whence I collect, that,

• ...Chiefe Governours ought to take chiefe care for publique acts of piety.

2. The Altar here built was for an eucharisticall or gratu∣latory sacrifice, which was a publique testimony of publique * 1.863 and solemne thanks. Whence I observe, that,

• ...Publique praise is to be given to God for publique deli∣verances.

3. The giving a name to this Altar, shewes that he would * 1.864 have it remaine as a memoriall. Whence I inferre, that,

• ...Memorials of Gods mercies are to be made.

4. The particular name (Iehovah-Nissi) hath reference to Moses holding up his hands, with the Rod of God therein, * 1.865 as a banner. Whereby he sheweth his acknowledgement of the Lord to be the giver of that victory. Whence I may con∣clude, that,

• ...The glory of deliverances is to be ascribed to God.

§. 74. Of the care which Governours must have of publique pietie.

I. * 1.866 CHiefe Governours are to take chiefe care for pub∣lique acts of piety. a 1.867 God himselfe beareth witnesse to Abrahams care herein. b 1.868 It was also a charge which God expresly gave to Iacob: whereof he tooke especiall care. Where we read of altars built to worship God, we shall find them erected by chiefe Governours: such as c 1.869 Noah, d 1.870 Abraham, e 1.871 Isaac, f 1.872 Iacob, and others, who in their life time were of highest authority in the Church of God. So other acts of piety were ordered by them under God. g 1.873 Mo∣ses ordered all the duties of piety in the wildernesse. David in time of h 1.874 warre and i 1.875 famine sought the Lord: and k 1.876 in time of plague built an altar to pacifie Gods wrath. Yea he l 1.877 brought the Arke to aresting place: m 1.878 appointed the or∣ders and offices of Priests and Levites, and n 1.879 made the pat∣terne of the Temple. Salomon his sonne o 1.880 built the Temple, p 1.881 made all the holy vessels appertaining therto, and q 1.882 dedicated the same. Asa r 1.883 reformed religion, and s 1.884 entred himself with his people into a covenant with God. Iehosaphat t 1.885 sent Levites into his cities to teach the people: and in fear of danger u 1.886 pro∣claimed a fast. x 1.887 Ioash tooke order for repairing the Temple. y 1.888 Hezekiah, z 1.889 Iosiah, aad a 1.890 Nehemiah purged corruptions crept into the Church, redressed abuses, and b 1.891 caused the holy feasts of the Lord to be observed. Thus Christian Em∣perours, * 1.892 Kings, and other supreme Governours in their do∣minions, have accounted it a duty belonging unto them to take care of the Church of Christ, and to appoint orders for matters of religion and piety. Constantine the Great, who was the first Christian Emperour, being established in his royall government, c 1.893 made lawes for the peace of Christians, and a free profession of their religion, and worshipping of the Lord Iesus Christ. d 1.894 He rooted out idolatry every where: and e 1.895 opposed himselfe against the errours and he∣resies that had crept into the Church. f 1.896 He convocated the

first generall Councill at Nice, and sate President therein. g 1.897 He built and adorned many Churches. h 1.898 He wrote sundry letters to Bishops time after time, for well ordering matters of piety and Church-affaires. i 1.899 He promoted sundry Bishops to their places. k 1.900 He was carefull to see the Lords Day sancti∣fied. l 1.901 He caused piety to be observed, and God to be wor∣shipped in his armies. He procured the holy Scripture to be dispersed every where. In fine, he maketh this profession of himselfe. m 1.902 I acknowledge that this end, above all others, is to be set before me, that in the holy company of the Catholique Church, one faith, sincere charity, and an uniform worship to∣wards almighty God, be preserved. Much also might be de∣clared of Theodosius, and other ancient Christian Emperours care about matters of piety. The made many edicts and lawes thereabouts. n 1.903 An ancient Bishop of Rome thus writes to Theodosius: The care of your Clemency will suffer nothing in the Catholique Church to be tumultuous nothing factious. Yea o 1.904 the same Bishop saith, that, It behoveth a Christian Prince to be carefull for the integrity of the Catho∣lique faith. I would the latter Popes of Rome had beene, and still were of that opinion. If they were, they would not usurpe such authority as they have done, and still do over Christian Princes, to the disturbance of their States. But to come to our owne time and country. King Henry 8. put downe the Popes Authority, and began a reformation of Religion. Edward 6. perfected that reformation. Queene Elizabeth restored it. King Iames and King Charles conti∣nued it. Thus by the divine providence this title Defender of the Faith, is most justly put into our Kings stile.

To this end, namely to defend the faith, maintaine religi∣on, and advance piety, hath God given them that supreme authority which they have, to be in all causes temporall and ecclesiasticall over all persons, in their dominions under Christ supreme Governours. p 1.905 He hath set them on his throne, and given them his owne title. For, he saith of them, q 1.906 Ye are Gods, children of the most high. And to shew that their authority is not onely for State-policy, but also for

Church-piety, they are stiled r 1.907 Nursing Fathers of the Church; and they are made keepers of both tables. Thus both their power and their place require of chiefe Gover∣nours an especiall care of publique piety: whereby they shall give evidence of their owne pious intention and affecti∣on: and also draw on others under their government to be like minded.

* 1.908 As this putteth Magistrates themselves in mind of their duty, so it teacheth subjects to pray for them, that they may do what by vertue of their place they are bound to do, and by their obedience to such pious orders as their pious Governours prescribe, to encourage them in their pious care.

§. 75. Of giving publique praise for publique deliverances.

II. * 1.909 PVblique praise is to be given to God for publique de∣liverances. Such was the praise that for the pub∣lique * 1.910 deliverance from Pharaohs tyranny, was given by Mo∣ses. For, it is said, that Moses, and the children of Israel, and Miriam, and all the women, sang praise unto the Lord. The women came out with timbrels and dances, and answered the men: so as it was most publique. b 1.911 Such was Deborahs and Baraks kind of praising God: and c 1.912 Iehosaphats after his de∣liverance from the Moabites, Ammonites, and Inhabitants of Mount Seir. Such are many of Davids Psalmes. The phra∣ses of praising God d 1.913 in the middest of the congregation: e 1.914 in congregations; f 1.915 in the great congregation, among much peo∣ple: g 1.916 in the presence of all Gods people: in the courts of the Lords house; in the middest of Ierusalem.

By this kind of praise God himselfe is more glorified, our owne hearts are more quickned, and others are incited to imitate us.

They who content themselves for publique blessings with an inward ejaculation of the heart, or with secret praise in a secret place betwixt God and themselves, or with

private praise in a family, or among some private friends, though what they do in this manner they do well, yet come short of that which they ought to do.

O let our hearts be filled with such zeale towards God, as to take the occasions which by the divine providence are offered us of setting out Gods praises in the most solemne, and publique manner that we can. Thus shall we shew that we can distinguish betwixt Gods blessings, and in some mea∣sure carie our selves answerably to him: that, as he blesseth us not only with private but also with publique blessings, so we will praise him, not only privately, but also publikely. Of publique praise, see more in The Saints sacrifice, on Psal. 116. §. 91, 114, 116. Of directions for solemne praise, see The whole Armour of God, on Eph. 6. 18. §. 73.

§. 76. Of memorials of Gods mercies.

III. * 1.917 MEmorials of Gods mercies are to be made. Be∣sides the names a 1.918 before noted for memorials of Gods judgments (which import also his mercies towards his people as well as judgements on their enemies) there are many others which directly point at his mercies. As many b 1.919 names given to children, which the Lord, as an especiall blessing gave to his Saints: and c 1.920 other names, which as memorials of speciall favours God gave to men and women: and d 1.921 names also of places, which were given as signes and evidences of more then ordinary benefits conferred on Gods people: and other visible monuments of memorable mercies, as, e 1.922 The pot of Mannah, f 1.923 the stones which were set in the mid dest of Iordan, and in that place where the Israelites (having passed thorow Iordan) encamped: g 1.924 The booths which were appointed every yeare to be made. h 1.925 Freedome of servants in the yeare of Iubile: and sundry other like to these: yea, all the Sacraments instituted in the Church.

By such memorials the memory of Gods mercies is kept fresh: thereby men are the more, and oftner provoked to praise God for them. Yea, thus Gods mercies manifested

in one age are propagated to many ages: whereby many ages have matter of praising God ministred unto them: yea and of believing in God, and of hoping for like mercies from him. For, God is the Lord that changeth not. These * 1.926 memorials therefore giving evidence of what God hath beene able and willing to do, they give cause to hope for like mercies on like occasions. So as such memorials are ho∣nourable to God, and profitable to present and future ages.

Take notice herof O ye Saints, to whom the Lord vouch∣safeth such mercies as are worthy to be had in everlasting re∣membrance: let them not slip out of your minds. Where pub∣lique memorials of them are wanting let private Christians make the best private memorials of them that they can.

§. 77. Of ascribing the glory of deliverances to God.

IIII. * 1.927 THe glory of deliverances is to be ascribed to God. a 1.928 The altar which Iacob built, and the name which he gave to it implied as much as the altar which Moses here built, and the name which he gave to it. For, God having delivered him as from many other dangers, so in par∣ticular from that revenge which his brother Esan inten∣ded against him, b 1.929 he nameth the altar which he built El-Elohe, Israel, the God, the God of Israel. Yea c 1.930 God himselfe commanded Iacob for this very end to build an altar to him: which he did, and d 1.931 called the name of the place El Bethel, the God of the house of God. The name which Abraham gave to the mount, where Isaac (being bound upon the altar to be sacrificed) was delivered, tended to the same end, even to testifie that God was the deliverer. The name was this, e 1.932 Ie∣hovah jireh, The Lord will see. So did f 1.933 this name, Beer la∣hai-roi, The well of him that liveth and seeth me, which Ha∣gar gave to that well of water which the Angell shewed her when she and her sonne was ready to perish for want of wa∣ter: and that which g 1.934 Iacob gave to the place where he pre∣vailed

with the Angell, which was Peniel, The face of God. * 1.935 For, of that name he rendreth this reason, I have seene God face to face, and my life is preserved. Many other such titles are noted in Scripture, wherein the name of God is expres∣sed, to shew that they ascribed their deliverances to God. But more expresly is this proved by those hymnes which af∣ter deliverances were penned, wherein God is acknow∣ledged to have given deliverance, as those which h 1.936 Moses, i 1.937 Deborah, k 1.938 David, l 1.939 Hezekiah, and others set forth. To shew that these patterns are a president for others. We have expresse precepts to enforce the same. Where David recko∣ned up many deliverances which God gave to his people, he inferreth these exhortations, m 1.940 Sing unto the Lord all the earth; shew forth from day to day his salvation. Give unto the Lord, ye kindreds of the people, give unto the Lord glory and strength. And againe, n 1.941 Ascribe ye strength unto the Lord: that is, acknowledge that that strength which you have to withstand and overcome your enemies is given you of God, and give him the glory of it.

Whatsoever the meanes be that are used by men, it is God that giveth deliverances, Psal. 18. 50. He weakneth the power of enemies, he infatuateth their counsels, he disap∣pointeth their plots; He gives wisdome, strength, courage, and successe to his people. It is therefore most just and equall, and that which is but due, that the glory of that which God giveth be given to him.

Kingdomes and Nations, Kings and Generals, Cities, and * 1.942 other Societies, Souldiers, and all sorts of people, yea private and particular persons, all and every of you take you notice of the deliverances you have from enemies, and from other dangers and damages; take notice withall of the author and giver of them; answerably let your hearts be so affected therewith, that you may be provoked to give the glory to whom it is due. You have the profit and benefit of delive∣rances: shall not he that giveth them, have the praise and glory of them? As Iehovah was in the title of the memoriall here made by Moses, so let the Lord be in your mind, and in

your tongue, so oft as you have occasion to think or speak of the deliverances which God giveth you: that as he here saith, The Lord my banner, so you may say, The Lord my rocke, and * 1.943 my fortresse, and my deliverer, &c.

§. 78. Of the mind and method of the sixteenth Verse.

EXOD. XVII. XVI.

For he said, Because the Lord hath sworne that the Lord will have warre with Amalek from generation to generation.

THis verse may be taken as a reason of that which went before, as the causall particle, FOR, prefixed before it by our English and sundry other Translators, sheweth. The reason is taken from Gods implacable wrath against Ama∣lek. Because God was inalterably resolved utterly to destroy Amalek, therefore was there a memoriall of this first be∣ginning to subdue them: that by this memoriall succeeding ages might be encouraged to war against Amalek, as occa∣sion should be offered, in assurance of victory. The Hebrew hath an ordinary copulative particle a 1.944 AND, and he said; But that copulative is oft used for a causall conjunction. Be∣sides, there is a proper causall conjunction in the beginning of the next clause, b 1.945 BECAVSE. This must needs have reference to that which goeth before; as if he had said, A memoriall of this victory is made, because the Lord is resolved to destroy Amalek.

The phrase whereby Gods resolution is expressed, word for word is this, The hand upon the throne of the Lord. Or, * 1.946 The Lords hand upon the throne. This is a forme, or a rite of swearing. As among us, for ordinary persons to lay their hand upon a booke: for noble men, to lay their hand upon their breast; for a King, to lay his hand upon his Throne. Sometimes the lifting up of the hand implieth an oath, as where Abraham saith, I have lift up my hand to the Lord. * 1.947

Thus the Lord expresseth his oath, e 1.948 I have lift up my hand to heaven: and here, as spoken of a King it is said, The Lords hand upon the throne. The word translated f 1.949 VPON, doth oft signifie AGAINST (as where it is said, g 1.950 They tooke counsell together against the Lord, and against his annointed) Hereupon h 1.951 some apply this phrase to Amalek, as if the name Amalek being supplied, it were thus read, Because the hand of Amalek is against the throne of the Lord, the Lord will have warre with Amalek, &c. Thus they make the for∣mer part of this verse a reason of the latter. This is a good congruous sense, and true in the substance of it: but not al∣together so agreeable to the Hebrew words as the other, of Gods oath.

Ob. The name of the Lord is twice expressed thus, The Lord hath sworne that the Lord, &c.

Answ. That is an Hebrew phrase oft used, and that to set forth the distinction of persons: as where it is said, The * 1.952 Lord rained from the Lord, (Gen. 19. 24) that is, God the Sonne rained from God the Father. The primitive Church was so confident in this exposition of that text, as they pro∣nounced anathema against such as tooke it otherwise. Among other anathemaes annexed to the Nicene Creed, this is one; If any doth not take this, THE LORD rained FROM THE LORD, of the Father and the Sonne, but saith that the same rained from himselfe, let him be anathema.

The matter or thing sworne is thus expressed, k 1.953 War shall be to the Lordwith Amalek. The sense whereof is well given in this English phrase, The Lord shall have warre with Ama∣lek. The Lord is said to do that which by his appointment and direction his people did. The warre here mentioned was an effect of an irreconciliable enmity, and a meanes of that which was before mentioned, an utter putting out of the * 1.954 remembrance of Amalek: which, because it was not at once done, but by degrees, time after time, he addeth this phrase, m 1.955 from generation to generation, even till they should be utter∣ly destroyed.

In Summe, this verse setteth out Gods irreconciliable

enmity against malicious enemies of his Church.

Herenote

• 1. The inference. For said he, because.
• 2. The Substance.

In the Substance we have,

• 1. The Persons betwixt whom the enmity is
  • ...The Lord.
  • ...Amalek.
• 2. The Manner of
  • ...Expressing
  • ...Executing
  that enmity.

It is expressed by a forme of oath, The Lord hath sworne.

In the execution thereof is set downe

• 1. The instrumentall means thereof, warre.
• 2. The continuance therein, from generation to gene∣ration.

The particulars afford six usefull instructions.

• I. What God reveales to be inviolably determined must by man be heedfully remembred. Because God had sworne to ex∣tirpate * 1.956 Amalek, Moses makes a memoriall thereof.
• II. Mans wickednesse forceth God to sweare vengeance. * 1.957 For, so much doth this metaphor of Gods laying his hand up∣on his Throne import.
• III. God undertakes his Churches quarrell. For it is said, The LORD will have warre. * 1.958
• IIII. They are malicious and implacable enemies against whom Gods wrath is implacable. Such were they, who are comprised under this word Amalek. * 1.959
• V. Warre is a means of utter ruine. For, to put out the remembrance of Amalek, warre is here threatned. * 1.960
• VI. Divine vengeance may continue age after age. For, here warre is threatned to continue from generation to gene∣ration. * 1.961

§. 79. Of remembring Gods unalterable resolution.

I. * 1.962 VVHat God reveales to be inviolably determined must by man be heedfully remembred. The Lord having caused his servant Iohn to reveale things which a 1.963 must in future times come to passe, to shew that men ought to be carefull in remembring them, he pronounceth him blessed that readeth and heareth that prophesie.

The Lord that determineth all things to fall out according to the counsell of his owne will, determineth also means for accomplishing the same. Now, by a heedfull remembrance of the things determined being by God revealed, as in time we observe meanes for executing that which we know to be determined, we may be instruments in accomplishing the good pleasure of the Lord: which we can not so well do, if the thing it selfe be out of mind and memory. For this very end were there memorials of this purpose of God against Amalek, that by remembrance of that purpose, as occasions in time to come were offered, they might do what in them lay to root out Amalek.

It behooveth us on this ground well to observe what parts of Gods irreversible counsell are now under the Gos∣pell revealed: and to keepe them well in memory. To in∣stance this in some particulars, these following are as invio∣lably set downe, as this of Amalek.

1. b 1.964 The destruction of that great adversary of the Chri∣stian Church, Antichrist, whom the Lord shall consume. And c 1.965 there are certaine Kings into whose heart God hath put to ful∣fill his will, which is, to hate the whore, to make her desolate and naked, and to eat her flesh, and to burne her with fire.

2. The calling of the Iewes. For, beside the many prophe∣sies of those ancient Prophets that were before Christ, d 1.966 Saint Paul expresly revealeth the determined counsell of God con∣cerning this point, whereof he would not have Christians to be ignorant.

3. A bringing in of e 1.967 A fulnesse of the Gentiles: at which

time the many differences which are now betwixt Christian Churches, shalbe taken away: and a farre better union be∣twixt nations even in matters of religion established.

Among other meanes of remembring these, whereof f 1.968 be∣fore, we ought oft to call upon God for the accomplish∣ment of them, and that because they are absolutely pro∣mised.

§. 80. Of Gods swearing vengeance.

II. * 1.969 MAns wickednesse forceth God to sweare venge∣ance. Hereunto a 1.970 the Israelites in the wilder∣nesse provoked God: and b 1.971 the house of Elie: and c 1.972 Ieco∣niah: and d 1.973 Zedekiah: and e 1.974 the ten Tribes that revolted from the house of David: and f 1.975 the children of Iudah while they lived in their land, and g 1.976 after they were gone into E∣gypt: and h 1.977 the Egyptians: and i 1.978 the Moabites and Ammo∣nites: and k 1.979 the Assyrians and Babylonians: and sundry * 1.980 other as well as these Amalakites mentioned in this text.

What may be the reason that the Lord should sweare? Is it not enough for him to threaten? Surely in regard of him∣selfe, and his owne divine properties it is enough. God doth not sweare, because he needs credit. Every word of God is true and faithfull: and it is as an oth. For, God is not faithfull by reason of his oth, but by reason of God, his oth is true and stable. For, he is able to make good every word that cometh out of his mouth; al in heaven and earth cannot hinder the ex∣ecution therof: and in this kind when by his word his truth is engaged, he wil without failing do what he is able to do. The reason therefore of Gods oath resteth on man, who is prone to make sleight account of Gods word, who hath a stiffe necke, an hard heart, an obstinate spirit. Wherefore to ter∣rifie him the more, the Lord by oath bindeth himself to take vengeance. As on the contrary, Because we are wont to be∣lieve more stedfastly that which is confirmed by an oath, that our faith should not waver, God is said to sweare. So as the Lord in tender respect to the weaknesse of his children, who

by reason of the flesh in them, are prone to make question of Gods promises, doth bind them with his oath, (as he did to l 1.981 Noah, to m 1.982 Abraham, to the n 1.983 other Patriarchs, to o 1.984 Da∣vid, and to other Saints) so by reason of the wickeds incre∣dulous disposition, God binds his threatnings with his oath.

1. This gives evidence of the corruption of nature, which * 1.985 is so possessed with infidelity, as more then ordinary means must be used to worke our hearts to give credit to that which ought upon the least intimation to be with all re∣verence * 1.986 believed. God is the Lord God of truth, (Psal. 31. 5.) He can not lie, (Tit. 1. 2.) It is impossible that he should, Heb. 6. 18 His bare word is more then all other arguments or in∣ducements whatsoever can be used to worke faith. Yet is it by corrupt man little regarded. If we use to believe men, when they avouch that they tell truth, who can be so mad, as not to believe the Maker of all things? especially when he interposeth his oath? O the infidelity of mans heart to God ward! Must God be put to his oath, and forced to sweare? What matter of humiliation doth this minister unto us?

2. Much terrour must this needs minister to such as * 1.987 provoke God thus to ratifie vengeance against them. There can bee no hope for such to escape. For, by an oath he that sweares binds himselfe to that which * 1.988 he sweares to doe. The bonds of an oath are such as these.

1. A calling of one to witnesse for that which is spoken. Instance this forme of oath used by the Apostle, s 1.989 I call God * 1.990 for a record upon my soule.

2. An appointing of one to be a Iudge of what is said, which this phrase, t 1.991 before God I lie not, importeth.

3. A making of one to be an avenger, if that which is sworne be not so. So did she that thus swore, u 1.992 The Lord do so to me, and more also, if ought but death part thee and me.

4. A pawning of somthing for the truth of that which

is sworne. Hee pawned the life of his Soveraigne, who thus swore, x 1.993 By the life of Pharaoh ye shall not goe hence, &c.

5. An imprecating of some evill to ones selfe, if it be not as he sweares: as y 1.994 that forme of oath which by the law is prescribed to a woman suspected of uncleane∣nesse.

By all these bonds doth God in his oath binde him∣selfe. For, ^z Having no greater to sweare by, makes him∣selfe witnesse, judge, and avenger of what he sweareth. a 1.995 He swore by himselfe. The things also which he pawnes are most precious to him, as, his b 1.996 Soule, his c 1.997 Name, his d 1.998 Excellency, his e 1.999 Holinesse, his f 1.1000 Right Hand, and Strong Arme, and here his g 1.1001 Throne. Yea, he doth also by way of h 1.1002 Imprecation bind himselfe, but so as the thing im∣precated is never exprest.

By the way note, that in all the formes of Gods oath he hath relation onely to himselfe: whereby is evicted that * 1.1003 there is none above him, none equall to him: no God but he.

Can any now imagine that that whereunto God so binds himself shall not be performed? Or that any can free them∣selves from his wrath, when he is provoked to sweare ven∣geance. O ye that thus far provoke the great Lord of hea∣ven and earth, tremble and quake at his oath. Shall such a Lyon roare, and the beasts not tremble? The Kings wrath * 1.1004 (even a mortall Kings) is as the roaring of a Lyon, Pro. 19. 12. as messengers of death, Prov. 16. 14. Who so provoketh him to anger sinneth against his owne soule, Pro. 20. 2. What is it then to provoke the wrath of the King of Kings? Yea, so to pro∣voke it, as to force him to sweare in wrath that he wilbe avenged on them? It is a great matter for the Lord to threaten vengeance: how much more to sweare it? We have cause to feare when a man sweareth, least by reason of his oath he do what he would not. How much more ought we to feare when God sweareth, who sweareth no∣thing rashly?

3. It wilbe our wisdome to take notice of such particular sinnes as God doth bind himselfe to revenge, that we may the more carefully avoid them. They are such as fol∣low.

• 1. Infidelity, especially when God hath plainely revealed his purpose, and made many promises, and by his oath con∣firmed the same, Deut. 1. 34.
• 2. Distrustfulnesse, and doubting of good successe in that which God giveth in expresse charge, Deut. 4. 21.
• 3. Idolatry, whereby the true God is forsaken by those to whom he hath made knowne himselfe: and false gods set in his roome, Ier. 44. 26.
• 4. Profanation of holy things: which manifesteth a dis∣respect of God himselfe, Ezek. 5. 11.
• 5. Toleration of such as are impious against God: whereby men are honoured above God, 1 Sam. 3. 14. & 2. 29.
• 6. Contempt of Gods word. For, what is that but a con∣tempt of God himselfe? Ier. 22. 23, 24.
• 7. Perjury: which is a kind of daring God to take ven∣geance, Ezek. 17. 16.
• 8. Light esteeme of Gods favours: and continuall murmu∣ring at his providence, Psal. 95. 11.
• 9. Indolency, and want of compassion at the miseries of Gods people, Am. 6. 8.
• 10. Insultations over the Church of Christ in her calami∣ties, and when enemies prevaile against her, Zeph. 2. 9.
• 11. Oppression of the poore, Am. 4. 1, 2. & 8. 7.
• 12. Vnsatiable cruelty against such as fall into their clutches, Isa. 14. 24.

§. 81. Of Gods undertaking his Churches quarrels.

III. * 1.1005 GOD undertakes his Churches quarrels. What else doth that import which a 1.1006 Iehovah appea∣ring to Ioshua in the shape of a man with a sword drawne in his hand, said, As a captaine of the host of the Lord am I now come? In this respect is the Lord stilled b 1.1007 a man of warre: and the warres of Gods Church are stiled c 1.1008 warres of God. As one evidence herof, God hath oft visibly shewed himselfe by extraordinary meanes to fight for his: as d 1.1009 in the Red Sea against Pharaoh: e 1.1010 by causing the walls of Iericho to fall downe without warlike instrument: f 1.1011 by casting downe great stones from heaven upon enemies: g 1.1012 by enabling a man to kill 600 with an oxe goade: h 1.1013 by giving victory to 300 against an army that for multitude were as the sand of the sea: i 1.1014 by the extraordinary strength which he gave to Sampson: k 1.1015 by scat∣tering enemies with a great thunder: l 1.1016 by putting an army to flight at the sight of two men: m 1.1017 by affrighting enemies when none appeare against them: n 1.1018 by stirring up enemies that have conspired together against the Church to destroy one another: o 1.1019 by sending his Angell to destroy in one night 185000. To these visible evidences may be added such phra∣ses in Scripture, as ascribe the waging of warre, discomfiting of enemies, and victories to the Lord: such as these, p 1.1020 The Lord fighteth. q 1.1021 The Lord discomfited them, and slew them. r 1.1022 The Lord set every mans sword upon his neighbour. s 1.1023 The earth was stricken with feare by God. t 1.1024 the Lord goeth out to smite the host.

This the Lord doth both to encourage his people, and also to daunt his enemies.

Feare not therefore O Church and People of God. u 1.1025 Be∣lieve in the Lord your God, so shall ye be established. x 1.1026 If God be for us who can be against us? Well may we on this ground say, y 1.1027 They that be with us are moe then they that be with them.

And know O ye enemies that you have more then flesh

and bloud to fight against you: even the Lord of hosts in whose power your breath is. z 1.1028 It is hard to kicke against the pricks.

§. 82. Of mans implacablenesse making God implacable.

IIII. * 1.1029 THey are malicious and implacable enemies against whom Gods wrath is implacable. How malicious and implacable enemies the Amalekites were, against whom the Lord sweareth, hath beene shewed a 1.1030 be∣fore. Little (if at all) better minded were the b 1.1031 Egyptians, c 1.1032 Moabites, Ammonites, d 1.1033 Assyrians, Babylonians, and other enemies against whom God with like resolution did sweare vengeance. These phrases, e 1.1034 They that despise me shalbe despised. f 1.1035 If ye walke contrary to me, I will walke con∣trary to you, saith the Lord g 1.1036 With the froward thou wilt shew thy selfe froward. These and such like phrases shew, that it is mens implacablenesse which maketh God impla∣cable.

When men are dealt withall according to their owne dea∣lings, God is justified, and men are brought to sight of their folly: whereby if repentance be not wrought in them, their blacke mouthes wilbe stopped, and kept from barking against Gods severity.

1. They that desire to understand Gods mind against them, let them take notice of their owne mind against God and his Church.

2. They that desire that God should cease smiting before they are consumed, let them cease to provoke Gods wrath. Fire will burne so long as fuell is put to it.

§. 83. Of warres desolations.

V. * 1.1037 WArre is a meanes of utter ruine. When God would have the Canaanites and other nati∣ons whose land he had given to Israel, to be rooted out, he stirres up a 1.1038 Moses, Ioshua, and the Israelites under them to make warre against them. By warre was b 1.1039 Samaria, and c 1.1040 Ierusalem ruined. So was the spacious and populous city of Troy. It was made as an open field. The foure great Mo∣narchs * 1.1041 of the world that made many places in the world de∣solate, did what they did in that kind by warre. Experience of all ages gives too evident proofe of the truth hereof.

Warres ordered by God are the instruments of his wrath and justice against impenitent people: in justice therefore they cause utter ruine in such causes. As for men that delight in warre, they are commonly cruell and mercilesse. No marvell then though they, where they can, utterly destroy all before them.

Should men now delight in warre? True it is that law∣full it is, and necessary, as hath beene proved * 1.1042 before. But, it is mans iniquity that makes it a lawfull remedy, and necessa∣ry. It is directly contrary to comfortable and profitable peace, and in that respect stiled d 1.1043 evill.

O take heed of provoking the Lord of hostes, least to other lighter judgements he adde this the heaviest externall judgement, and so bring us to utter ruine. e 1.1044 Let me not fall into the hand of men. By men are warres waged. Whence it comes to passe that the evils there of are many and great.

§. 84. Of the continuance of Gods vengeance.

VI. * 1.1045 DIvine vengeance may continue age after age. The extent of that vengeance which is denounced in the law giveth evidence hereof: for it saith, that, a 1.1046 The Lord visiteth the sins of the fathers upon the children unto the third and fourth generation. This in particular is threatned against b 1.1047 Babel, that executed much cruelty upon the people of God. By a propheticall spirit the c 1.1048 Psalmist imprecateth as much against the enemies of Christ.

1. d 1.1049 Gods patience and long suffering is one cause here∣of. For, he doth not utterly destroy and cut off all at once that give him cause so to do, to try, if by forbearing the ex∣tremity of vengeance, they or their posterity may be brought to repentance. Read Ier. 26. 18, 19, &c.

2. Gods jealousie, and fiery indignation is also a cause of the continuance of vengeance. For, his wrath is such a la∣sting fire, as if it be once kindled, it cannot easily be put out. The Law before the fore-named denunciation premiseth this cause, * 1.1050 The Lord is a jealous God.

3. Mens persisting in their impiety, they and their poste∣rity is another cause hereof, and that the more immediate and meritorious cause: which e 1.1051 the Prophet expresly up∣braideth to the rebellious generation of the rebellious Iewes. The law mentioneth this cause in this clause, f 1.1052 Of them that hate me.

Here have we a ready answer to such as take boldnesse to * 1.1053 themselves, because they behold not the whole wrath of God powred out at once. But here they may learne that God can have warre with his enemies generation after generati∣on: now slaying some, then others, and at length all. It was above 400 yeares before all Amalek was utterly de∣stroyed: yet here by Ioshua were many slaine. After this, more by g 1.1054 Gideon, yea h 1.1055 more also by other Iudges. By Saul they were i 1.1056 once, and k 1.1057 againe smitten: and finally, by l 1.1058 Da∣vid they were utterly vanquished. And whereas, many

generations after this, m 1.1059 Haman the Agagite, who was of this stocke, got some head, the Lord had warre with him, and destroyed n 1.1060 him, and o 1.1061 his posterity.

Let children of wicked parents, and succeeding generati∣ons of impious predecessors take heed how they tread in the wicked foot-steps of such as have gone before them: especi∣ally where there are ensignes displaid of Gods battels against them. For, in such cases he useth to have warre from gene∣ration to generation. Be not as your wicked fore-fathers were. But cease yet to sin against God, that he may cease to warre against you. We have worthy presidents hereof in p 1.1062 Hezekiah, and q 1.1063 Iosiah.

• ...Hitherto of such particular observations as arise from the words of this historie.
• Now further, in that, Warre is here noted to be the means of Gods executing his fierce wrath on an obstinate peo∣ple, it is requisite that the evills of warre be distin∣ctly noted, and, for aggravation thereof the benefits of peace.

§. 85. Of the evils of warre.

1. FOr warre multitudes of men are gathered: and those for the most part lusty, stout, and strong men. In such multitudes it is scarce possible to have none but such as feare God. Many, many armies there have beene in all ages, wherein not one, that truly feared God, could be found. Ve∣ry few armies have beene heard of, whereof the greater * 1.1064 part have beene men truly religious, and men fearing God: but rather impious, licentious, and violent persons. Where multitudes of such are assembled together, what mischiefes may not be feared?

2. For warre men use to be furnished with all kind of deadly weapons, and mortall munition, whereby souldiers are the more emboldened to all manner of outrages: much cruelty is thereby occasioned. Hence it comes to passe that men assembled in armies account all that they can come by, be it by hooke or crooke, right or wrong, to be as their owne. So as the places thorow which they passe, and where they make any stay, suffer much prejudice by them. Instance the Danites that robbed Michah, (Iudg. 18. 16. 17, 25.) This undoubtedly was the cause that moved Iohn the Bap∣tist to warne the souldiers that came to be instructed by him to take heed of doing violence, Luke 3. 14. For, the more po∣tent men are, the more forward they are to oppresse others. And as for justice, it useth to sleep when war most waketh

3. To maintaine warre, rich treasures are oft exhausted, subjects much oppressed, many husbands taken from their wives, parents from their children, masters from their fami∣lies, all sorts of men from their callings. Trades thereby do much decay, and lands are oft left untilled. Yea of those that are so prest out to the war, many never returne home againe: whereby it comes to passe that many women are made wi∣dowes; many children fatherlesse, many old, impotent pa∣rents childlesse, and other friends friendlesse, to their utter undoing.

4. In war many are brought into most lamentable distres∣ses,

and yet no comfort, no succor afforded unto them. Some in the battell have an arme, a leg, or some other limb cut off, whereby they are disabled to helpe themselves; and yet though they call and cry for helpe, no man pittieth them: but oft lie trampled upon by men and horses to their greater torture. Among other ends of Flutes, Fifes, Trumpets, Drummes, and such like loud sounding instruments in warre, this is said to be one, that the complaints and cries of woun∣ded men might not be heard. If some of these by their own paines, or helpe of their fellow souldiers being wounded get out of the army, they may notwithstanding feele the smart of their wound, and find the losse of their limbs or senses to their dying day.

5. By warre many are taken captives, whom malicious and mortall enemies (so taken) oft put to exquisite torments: as the Syrians, who threshed Gilead with threshing instruments of iron, Am. 1. 3. and the Edomites, who ript up the women with child of Gilead, Am. 1. 13. and the Moabites, who burnt the bones of the King of Edom unto lime, Am. 2. 1. and Adoni∣bezek, who having cut off the thumbs and great toes of 70 Kings, made them gather their meate under his table, Iudg. 1. 7. and the Caldees, who slew the sonnes of Zedekiah before his eyes, and then put out the eyes of the said King, and bound him with setters of brasse, &c. 2 King. 25. 7. and the Philistines, who tooke Sampson, and put out his eyes, and bound him with fetters of brasse, and made him grind in their prison house, Iudg. 16. 21. Others taken by enemies, though they be not so tor∣tured, yet may be made perpetuall slaves.

6. By warre strangers and enemies invade others coun∣tries and kingdomes, enter into them, thrust out the true Lords therof, take away lands and inheritances, with all their goods and cattell from the true owners: abrogate good lawes: make cruell edicts; deprive people of their privi∣ledges and immunities: make noble men meane; rich men poore: free men slaves: deflowre mens wives, ravish their virgins, rip up their women with child, trample on old folkes, tosse little children on pikes, cause weeping,

wailing, and bowling by reason of their savage cruelty in every place. Good cause therfore had the Psalmist to pray, that there be no breaking in, nor going out; that there be no complaining in our streets, Psal., 4••. 14.

7. By warre more bloud useth to be shed then any other * 1.1065 way. Heapes upon heapes are thereby made of dead corps. We read of 70000 destroyed by a plague thorowout all Isra∣el within the space of three dayes, 2 Sam. 24. 15. But by the sword there were slaine in one battell (which may well be supposed to be in one day) 500000: and of whom? of chil∣dren, of old, poore, impotent persons? such as for the most part are taken away by plague and famine? No verily; but 500000 choice men, 2 Chro. 13. 17. We read of huge hosts indefinitely set downe, so as they may be supposed to consist of many hundred thousands, so vanquished, and destroyed, as none escaped, 2 Chro. 20. 24. Yea, we read of whole cities, one after another utterly destroyed: even all that were in them, man and woman, young and old, and oxe and sheepe, and asse with the edge of the sword, Ios. 6. 21. & 10. 28, 30, 32, 33, 35, 37, 39, 40. When God would utterly destroy a stocke and all appertaining thereto, the sword hath beene used as his in∣strument to effect that judgement. Instance the case of Iero∣boam and Baasha, 1 King. 15. 29. & 16. 11. Yea and of Ahab also, 2 King. 10. 11. The Amorites likewise, Canaanites, and other nations were utterly rooted out by the sword.

8. In warre most unnaturall slaughters are oft commit∣ted. For, it may and oft doth fall out that one brother war∣reth * 1.1066 on one side, and another on the contrary side: So father and sonne: and other neare kinsfolke, and deare friends. Whence it comes to passe that a brother kils a brother, a fa∣ther a sonne, a sonne a father, a kinsman a kinsman, a friend a friend: By warre the eleven Tribes had almost utterly de∣stroyed the Tribe of Benjamin, which made them weep sore, Iudg. 21. 2 It cannot be otherwise thought but that in the bloudy warres betwixt the house of Saul and the house of David, and betwixt Iudah and Israel, many a kinsman slew one another. This when it is knowne, pierceth so deeply

into the soule, as no cure can ever be made thereof. Oedipus * 1.1067 having understood that in a conflict he had killed his father, (though he did it ignorantly and casually, yet) he pulled out his owne eyes in revenge of himselfe. The two sonnes of Oedipus, namely Eteocles and Polynices, waging warre one against another, slew each the other. Telegonus also killed his owne father in a tumult. These wofull accidents do most usually happen in civill warres.

9. By warre not onely living persons are slaine, so as townes, cities, and nations have been dispeopled, but corne fields burnt, fruit trees cut downe, barnes, garners, and other like places filled with all kind of graine, and other provision for man and beast, destroyed and consumed: towers and wals beaten downe: houses of men, and houses of God, even sacred temples set on fire, and burnt downe to the ground. The most sacred house of God that ever was, that glorious Tem∣ple which Solomon built was not in this kind spared, 2 King. 25. 9. Yea famous cities, and townes, and kingdomes have by warre beene made heaps of rubbish, and desolate wilder∣nesses, full of bryers and thornes, and habitations for wild beasts, dragons, owles, and other dolefull creatures. For proofe read Isa. 7. 20, ••4. & 13. 20, &c. & 17. 1, 2. & 34. 9, &c. Ier. 50. 39 40. Zeph. 2. 13, 14. Iudg. 9. 45. Thus the sword is not onely terrible to present living creatures, but al∣so to all sorts of creatures in present and future ages. As a * 1.1068 flood which runneth with a strong streame, and overflow∣eth, carieth away and destroyeth all, so barbarous souldiers invade and destroy all.

10. By warre the juster cause, and better part is oft over∣throwne, and put to the worst. Herein (if in any other thing) is the proverbe verified, Might over commeth right. For, it falleth out in warre where multitudes are gathered on the one side, and on the other, as it doth in single com∣bates, and duels. The stronger and skilfuller, the more expe∣rienced and more active man may have the worse cause, and yet overcome the other, though the juster person. Hence is it that Infidels take occasion of insulting over Christians,

Idolaters over Worshippers of the true God, and the un∣righteous over the righteous. The Prophets stood amazed hereat: and in an humble manner expostulated the case with God, as, Hab. 1. 13, &c. Lam. 4. 20. Psal. 44. 9, &c. & 74. 4, &c. & 79. 1, &c.

§. 86. Of the better part put to the worst in warre.

Quest. HAth not God the ordering of battels? Doth not he give victory to whom he will? Is there any restraint to the Lord to save by many or by few? If so, why hath not the better part alwayes the better successe and victory?

Answ. Most true it is that the issue of warre is disposed by the Lord: and that it is nothing with him to helpe, whether * 1.1069 with many, or with them that have no power. Yet can we not thence in ferre that the better side shall alway have the victo∣ry. For,

1. How unsearchable are his judgements, and his wayes past finding out, Rom. 11. 33.

2. They who are accounted the better persons, and have the better cause, may have some secret causes in them deser∣ving punishment, for which the Lord wisely and justly suffe∣reth them to fall into their enemies hands: and so giveth them occasion to search out that which lyeth hid, Iosh. 7. 13.

3. Though the persons which wage warre, and the cause for which it is waged, be righteous, yet their manner of wa∣ging may be such as God be justly provoked therby to give them over to their enemies, as he did the Israelites when they went about to revenge the villany of the men of Gibeah, Iudg. 20. 21. Saints may be too confident in their owne might and wit. They may be zealous in punishing others sinnes, and yet harbour secret sinnes among themselves. They may enter battell without seeking the Lord aright. For these and other like reasons may the Lord suffer them to faile in their attempts.

4. The unrighteous oft prevaile against the righteous, that thereby they may be Gods rod to punish his children. But what priviledge is this to the unrighteous? what damage is it to the righteous? The rod, when Gods worke is done, shalbe cast into the fire. The Saint being a child of God that is beaten therewith, will thereby be bettered.

5. As for the Lords saving with few against many, and with them that have no power against such as are mighty, and every way well furnished to the war, it is true in regard of Gods almighty and extraordinary power. But ordinarily successe is given according to the means that are used. So as if the worse part be better prepared with men more in num∣ber, and more valiant, and with more store of better muniti∣on, ordinarily they get the upper hand thereby. In this re∣spect Christ giveth advice to consider how an enemy is pre∣pared, and answerably to go out against him, or to seek peace with him, Luke 14. 31, 32.

§. 87. Of the good of warre notwithstanding the evils thereof.

Quest. HOw can such evils of warre stand with the lawfulnesse and usefulnesse of warre a 1.1070 before noted?

Answ. 1. The lawfulnesse of warre ariseth from the b 1.1071 ne∣cessity thereof: and the necessity of warre from the iniquity of men. Because ambitious and injurious men cannot other∣wise be restrained then by warre, or because there is no other way to punish such malefactors, it is lawfull and needfull af∣ter such a manner to draw out and use the sword of the Lord against them.

2. The c 1.1072 usefulnesse of warre ariseth from the good effects that issue from a just undertaking, a wise managing, and a prosperous finishing of the same. But, the evils of war arise from the ill disposition of such as are without just cause inci∣ted thereto, and being armed with power, abuse the same to the satisfying of their inhumane humour. Many evils arise

from the supreme authority of a Monarch, when he turnes it into a tyranny: yet is such a supreme authority most war∣rantable and profitable.

§. 88. Of warre the sorest judgement.

The evils of warre being such as have beene * 1.1073 shewed, we may well inferre these conclusions following.

I. VVArre is the heaviest of Gods judgements. There are three publique judgement called a 1.1074 evill ar∣rowes. Arrowes, because they are sharpe and deadly; pier∣cing to the very heart of a man. Evill, by reason of their ef∣fects, the evils and mischiefs which they worke. In this re∣spect saith the Lord, b 1.1075 I will heape mischiefs upon them, I will spend mine arrowes upon them. Gods arrowes are called in∣struments of death, Psal. 7. 13. The three most fearefull judge∣ments, which are most usually called Gods arrowes, are Plague, Famine, Sword. The sorest of all these is the Sword. Evident is this by the answer which David gave to Gad, who from the Lord put those three to his choice. One of them must be endured: but which of them, he himselfe might chuse. Thereupon he supplicated against the sword, in these words, Let me not fall into the hands of man. Hereby he * 1.1076 shewed that he accounted the sword the most terrible judge∣ment: and withall intimateth the reason thereof: because it is put into mans hands; so as Plague and Famine is more immediately ordered by God, then Warre. Men are made the instruments thereof. And their anger is fierce, and their wrath cruell. Yea, they prove many times insatiable in their * 1.1077 cruelty: as wolves when they enter among a flocke of sheepe. For (as it is in the proverbe) Man is a wolfe to man: as cruell one to another, as a wolfe to sheepe: one undermi∣ning, one devouring another, as they can get any advantage one against another.

Besides, warre more usually causeth both plague and fa∣mine, then either of them causeth warre. If a plague rage

a citie or country, enemies wilbe afraid to send an army thither, least they be all infected and destroyed with the plague. So if famine thorow scarcity of food destroy the in∣habitants of a land, enemies will forbeare to invade it (especially if they be not able to bring with them provi∣sion enough for horse and man to so remote a place) fearing least they and their cattell be all starved. Thus these two judgements may be some meanes to avert warre. But warre ordinarily causeth plague and famine. These * 1.1078 three, Sword, Pestilence, Famine, are very oft joyned together: and for the most part, Sword is put in the first place, as the cause of the other two. Plagues oft arise from multitudes of people thwacked together, from noi∣some savours, from want of cleane shiftings, from un∣wholsome food, from infected aire, and other like causes which are ordinarily occasioned by warre: especially, when people are by enemies blocked up, and have not liberty to goe abroad, and to provide for them∣selves.

In Ierusalem, when it was besieged by the Babyloni∣ans * 1.1079 there was a great pestilence, and much famine: but much greater * 1.1080 when it was besieged by the Romanes. The first great plague that was in Queene Elizabeths daies was brought into England by the souldiers that came from * 1.1081 New haven that was somwhile besieged, and after taken by the enemy.

Of famine caused by warre, see Dearths Death, on 2 Sam. 21. 1. §. 22. 24.

If warre be an usuall occasion of plague and famine, it must needs be the greatest of them: and if of them, surely the greatest of other judgements.

§. 89. Of delighting in warre.

II. NO true Christian can, or may delight in warre. He may b 1.1082 on just cause wage warre: but there is a great difference betwixt the doing of a thing, and delight therein. God doth afflict, and grieve children of men, but not c 1.1083 from his heart, willingly. Iudgement is d 1.1084 his strange worke, his strange act. So ought warre to be unto Christians. A true Christians heart is possessed with true charity. But charity delighteth not in spoiles, in wounds, in paines, and tortures, in bloud of men, nor in any other evils that warre ordinarily causeth. They are therefore destitute of true Christian chari∣ty, and in that respect, no true Christians that simply desire warre, that without just and urgent cause raise warre, that with delight enbroile themselves therein. They are worse then savages, yea then savage beasts. Though the Lord made many of the Heathen his rod to correct his people: yet be∣cause they delighted in shedding bloud, the Lord brought heavy judgements upon them: as on Ashur, Isa. 10. 5, &c. on Babylon, Isa. 14. 4, &c. Ier. 50. 23, 24. Hab. 2. 7, 8. on Mount Seir, Ezek. 35. 5, 6. Yea also upon the house of Iehu, who de∣stroyed the stocke of Ahab, Hos. 1. 4.

§. 90. Of Christians backwardnesse to warre.

III. CHristians ought to be very backward to warre. The evils thereof are ordinarily so many, as they should make a Christian trie all other faire meanes for retai∣ning or recovering his owne, and for preventing or redres∣sing wrongs, then by warre to seeke the accomplishing of his desire. Christians should be affected to warre as the A∣postle would have them to law, 1 Cor. 6. 1, &c. They ought not to use it but in the last place, after all other good meanes have beene used, as a desperate remedy, when no other reme∣dy will serve the turne. Vrgent necessity should force Chri∣stians to warre. The evill effects of warre cannot but be

very grievous to a true Christian soule. How then may he be forward to that which causeth such evill effects? See the caution even for just warres, before given in the latter end of §. 18.

§. 91. Of circumspection in waging warre.

IIII. GReat circumspection must be used in waging war. Many evils ordinarily arising from warre, if men be not watchfull over themselves, pride, wrath, re∣venge, cruelty, and many other corruptions, whereunto our nature is much prone, will soone find occasion to display themselves, by reason of that power which men gathered together in an army, have. David, a man in a great measure renewed, a 1.1085 yea a man after Gods owne heart, b 1.1086 being accom∣panied with an army of valiant men, upon a discurtesie offe∣red unto him by a churle, was so incensed with rage, and en∣flamed with revenge, as he vowed, and swore to destroy all that pertained to that churlish Nabal, before the next mor∣ning. If such a man, by reason of his warlike power, was so soone provoked to so great an evill, what will not warre pro∣voke others unto, especially if they be confident in their power, and get any advantages against their enemies. Wher∣fore, to prevent the evils of war, such as have just occasion of waging war, must look to their manner of waging war, and lay aside al malice, envy, wrath, revenge, desire of bloud, cruel∣ty, & other inhumane passions: and continually walk before him, carying themselves as in the presence of God, ordering all their actions according to the word of God; yea and oft looking to God, calling upon him, and doing such things as in the good successe of them may give them just cause to praise God. Thus may we avoid the ordinary evils of warre.

§. 92. Of warre kept out of a land.

V. IT is a blessing to have warre kept out of a land. Warre being a cause of many evils, to have war kept out, is to be freed from those many evils. This is that case, wherof the Psalmist thus saith, a 1.1087 Happy is that people that is in such a case. This was the happinesse of Salomons raigne; for, b 1.1088 God gave him rest from all his enemies round about. As a blessing on Iehosaphat and his kingdome, it is recorded, that, c 1.1089 The feare of the Lord fell upon all the kingdome of the lands that were round about Iudah, so that they made no warre against Ie∣hosaphat.

Thrice happy is England in this respect, that under the blessed government of Queene Elizabeth, King Iames, and our now (and long may be be our now) royall Soveraigne, King Charles, hath beene preserved from warre, the cause of many evills, and from the many evills of warre. It cannot be denied, but that in blessed Queene Eliza∣beths daies, there was much warre: and that many at∣tempts were made by enemies abroad, and traitors at home to disturbe our Peace, extirpate our Religion, and ruinate our State: but they all turned to the increase of our happinesse, in that we are delivered from them all, and so preserved from the evils of open hostility, and privy conspiracy, as those attempts proved thorow the divine providence more glorious, and many wayes beneficiall to Soveraigne and Sub∣jects, to Church and Common-wealth, then ignominious, or any way prejudiciall.

That there may be better notice taken hereof to en∣large our hearts the more to praise God, and to move us the more securely and confidently to cast our care on him, I hope it will not be unseasonable here to set down a particular cata∣logue of such deliverances from the foresaid evils, as God hath given us since the beginning of that blessed Queenes raigne.

§. 93. Of Englands Deliverances, since Queene Elizabeth began her Raigne.

1. GOD preserved Queene Elizabeth from death in the time of her sister Queene Mary. For, being charged with conspiracy in the case of S^r. Thomas Wyats ri∣sing, but most unjustly, was sent as a prisoner to the Tower * 1.1090 of London. Her death was in those dayes many wayes plot∣ted, but by the divine Providence all those plots were dis∣appointed.

2. When by the death of Queene Mary the Crowne and Kingdome by just and unquestionable title descended on her, the whole Land professed a religion contrary to the Re∣ligion * 1.1091 which she professed, and the Peeres and Commons were then assembled in Parliament, and that with purpose to settle Popery (as it is likely) more firmly in this land; yet did the Lord move their hearts then and there to acknow∣ledge her title, and that by the mouth of Doctor Heath, then Arch-Bishop of Yorke, and Lord Chancellour of England, so as she was forth with openly proclaimed Queen of England, and answerably with as great joy and rejoycing as ever Prince was, received by her Subjects.

3. Being crowned, she found a potent Prince, namely, Henry the second then the French King, to endeavour to set * 1.1092 up another title of Mary then Queene of Scots, who was ma∣ried to Francis his sonne. To them they gave this title, Francis and Mary by the grace of God, of Scotland, England, * 1.1093 and Ireland King and Queene. Answerably they quartered the Armes of England with the Armes of Scotland. To settle the said Mary in the roome of Queene Elizabeth, an army was sent out of France into Scotland, to joyne with the Scots, and to invade England: and the Pope was dealt withall to declare Elizabeth to be an heretique and illegiti∣mate, and Mary to be the true Queene of England. But by the Divine Providence all this vanished as smoke into the aire. For, the Scots refused to joyne with the French against England. Yea, they desired and obtained aid of Queene

Elizabeth to thrust the French out of Scotland.

4. Philip King of Spaine earnestly desired mariage with * 1.1094 Queene Elizabeth, notwithstanding his late mariage with Queene Mary sister to Queene Elizabeth. Now because Gods Word expresly forbiddeth one man to mary two si∣sters, he pretended to get a dispensation from the Pope. But all his endeavours about so impious a matter, nought pre∣vailed with so pious a Prince. Wherefore he endeavoured to make a mariage betwixt Queene Elizabeth, and Charles, son of Ferdinand then Emperour, and uncle to the said Philip. All was to bring the Kingdome of England to his owne li∣nage and family. But neither could this attempt take effect. Whereupon Philip King of Spaine became an utter enemy to that royall Queene, which enmity (thorow the divine pro∣vidence) turned to Queene Elizabeths glory.

5. Arthur Poole of the race of George Duke of Clarence, * 1.1095 of the house of Yorke, with sundry of his kindred and alli∣ance conspired to set againe on foot the title of Mary Queene of Scots, and to bring an army out of France into Wales, to make their challenge good; but they were before the execution of their plot discovered, and themselves con∣demned.

6. After the fore-mentioned emulation, yea, and enmity betwixt King Philip of Spaine, and Queene Elizabeth, one Pope after another was much solicited by Spanish and other Papists to excommunicate that pious Prince, upon pretence of heresie. But till she was made able to stand out against all her enemies, God kept away those thunderbolts under Pope * 1.1096 Paulus 4. and Pius 4.

7. Pope Pius 5. a man of a fierce and fiery disposition, was so farre wrought upon, as in the most solemne manner that he could, excommunicated, and anathematized blessed Queene Elizabeth, and caused a briefe thereof with his lea∣den bull annexed thereto, to be fastned to the gate of the Bishop of Londons pallace neare Pauls Church, by one Iohn Felton, who being apprehended, confessed the fact, and re∣ceived condigne punishment on a gibbet before the said

gate. This excommunication caused many troubles on mans part: but withall as many preservations and deliverances on Gods part.

8. The Earles of Northumberland and Westmerland, tho∣row * 1.1097 promises of aid from the Pope and Spaniard, raised up a rebellion against Queene and State in the North-parts: but were soone discomfited. The Earle of Northumberland was taken and beheaded. The other Earle fled beyond sea, and en∣ded his daies in a poore and meane estate.

9. Iohn Story Doctor of Law, a spie to the Duke of Alva, * 1.1098 conspired with one Prestol, a man much addicted to magick, and a subject to the King of Spaine, against the life of Queene Elizabeth. He sent advertisement to the Duke of Alva, how he might invade England, and make Ireland revolt. God bringing this treason to light, both Story and Prestol were by a Parliament adjudged guilty of high treason. Thereupon they received their just demerit.

10. The Bishop of Rosse practiced with sundry English * 1.1099 men to intercept Queene Elizabeth, and to trouble the Par∣liament then sitting, that so another Queene might be set up instead of Elizabeth. But there fell out such mutuall mi∣strust among the Conspirators, as their plots turned to their owne damage.

11. Iohn Duke of Austria, ambitiously affecting the king∣domes of England and Scotland, dealt with the Pope and * 1.1100 King of Spaine for aid against England. For a pretence of ti∣tle thereto, he sought mariage with the next heire. But in the middest of his ambitious projects he suddenly died.

12. Thomas Stukely an English fugitive plotted with two Popes, Pius 5. and Gregorius 13. to lead forces into Ireland, * 1.1101 there to joyne with the Rebells, and to conquer it for Pope Gregories bastard sonne. For this purpose he was made Ge∣nerall of 8000 Italian souldiers. But by the perswasion of Sebastian King of Portugal he went with his troupes into Mauritania and was there slaine.

13. Nicolas Sanders an English Priest went further, for he with a banner consecrated by the Pope, and an army of * 1.1102

Spaniards entred into Ireland, joyned with the Rebels, cau∣sed a great insurrection, but to the overthrow of himselfe and all that tooke part with him.

14. Robert Parsons, Edmund Campion, and other Semina∣ries * 1.1103 and Incendiaries were sent by the Pope from Rome into England, to draw the Queenes subjects from their allegi∣ance, to prepare them to a change, and to take part with for∣raigne powers when they should be sent into England. Campion, Sherwin, Kirly, and Briant were convicted and condemned of high treason, and answerably executed. But their divelish attempts turned to a greater restraint of Pa∣pists in England, and a greater security of the Queenes Ma∣jesty, and her State.

15. Iohn Somervill was apprehended as he was comming * 1.1104 in a desperate manner to kill the Queene, being moved thereto (as he himselfe confessed) by reading certaine popish bookes written against the Queene by Seminaries. Being condemned, in New gate he strangled himselfe.

16. William Parry Doctor of Law, made promise and * 1.1105 vow to kill the Queenes Majesty, and for that end obtained of the Pope, an absolution for the fact before it was commit∣ted. But God strucke his heart with such terrour, as though he had opportunity, yet he put it off so long, as at length his purpose was discovered, and he received the just reward of a traitor.

17. Iohn Ballard a Romish Priest, stirred up the fiery spi∣rits * 1.1106 of certaine Popish Gentlemen to undertake to kill the Queene, as she should go abroad to take the aire: which though they had vowed to do, yet was their unnaturall trea∣son discovered before they had the opportunity to do it. At their arraignment they were found guilty of high treason against the Queenes person, of stirring civill warres in the Realme, and of practicing to bring in forraigne power. Foureteene of them were as traitors executed.

17. William Stafford a young Gentleman, and one Moody * 1.1107 a desperate man, were by a forraigne Ambassadour lying in England, perswaded to kill the Queene. But the

plot was discovered before it was effected.

19. The inveterate hatred of Philip King of Spaine * 1.1108 against Queene Elizabeth, and his unsatiable ambition and desire of enjoying England as his owne; was at length open∣ly manifested by an huge navy, supposed, and thereupon inti∣tuled invincible, set to sea against England. But the Lord of sea and land soone disappointed their hopes. The navy was dissipated on the sea, and England secured.

20. Rodericke Lopez a Iew, Physitian in ordinary to her * 1.1109 Majesty, upon promise of 50000 crownes to be sent him out of Spaine, undertooke to poyson the Queene. But before the hire came, the treason was discovered, and the traitor executed.

21. Patrick Cullin an Irish Fencer, was hired by English * 1.1110 runagates in the Low Countries to kill the Queene: and with that purpose came over: but intelligence being given thereof, he was apprehended and executed.

22. Edmond York and Richard Williams hired in like * 1.1111 manner to the like, namely to kill her Majesty, and to set on fire her navy with balls of wild-fire, were prevented and ex∣ecuted.

23. Edward Squire being in a ship on sea, taken by the * 1.1112 Spaniards, and brought into Spaine, was there suborned and directed by Richard Walpoole an English fugitive and a Iesu∣ite to poison the Queene, by laying a strong poison (which the Iesuite there gave him) on the pommell of the saddle whereon the Queene should ride: that she laying her hand thereon, might cary the sent thereof to her nose, and thereby receive it into her body: which if she had done, it had beene her death. Never any treason came so neare to the execution as this. For the traitor Squire observed his direction, did the deed, and that, immediately before the Queene rid forth. But the divine providence kept her from touching the pommell with her hand. Yet the treason was discovered, and the traitor received condigne punishment.

24. The Earle of Tyrone, an Irish man, having beene some while in Spaine, returned from thence * 1.1113

with a rebellious mind, and raised by the assistance of the Spaniard and popish faction in Ireland a rebellion. More damage accrued to Queene and State by this rebellion, then any other way all her dayes. Yet thorow the constant pro∣vidence of God this rebell also was brought under, and that land secured.

25. There was a plot for removing some of the Queenes * 1.1114 chief Officers and Counsellors from her: which (if it had not beene prevented) might have proved dangerous to her Per∣son and State: and so much the rather because there were Papists which had a great hand in that conspiracy. Therein therefore was the divine Providence manifested by preser∣ving her Majesty in safety.

26. Henry Garnet Superiour of the Iesuites in England, Robert Tresmond Iesuite, Robert Catesby, Francis Tresham, * 1.1115 and others, in the name of all the Romish Catholiques in England, imploy Thomas Winter into Spaine, to obtaine an army from Spaine to joyne with the forces of Papists in England, to change the government, and religion thereof. There being then hostility betweene Spaine and England, the motion was readily embraced by the Spaniard; and 100000 crownes promised to helpe forward the businesse. But be∣fore any thing could be effected, Queene Elizabeth, full of * 1.1116 yeares, in peace, on her bed, ended her dayes: being 69 yeares, 6 moneths, and 17 dayes old: a greater age then any other King or Queene of England from the Conquest at∣tained to. She was about the age of David King of Israel when he died: who lived the longest of all the Kings of Is∣rael and Iudah. She raigned 44 yeares, 4 moneths, and 7 daies.

Doubtlesse many more treasons were intended and plot∣ted against her, then are recorded: but she was kept so sure and secure under the wings of the Almighty, whose truth she constantly maintained (herein especially shewing her selfe to be SEMPER EADEM, alwaies the same) as no open hostility, no privy conspiracy ever prevailed against her. Her preservation much made to our security. The remem∣brance

therefore thereof ought ever to be fresh among us, that so long as the benefit thereof continueth, which will be so long as true Religion continueth among us, due praises may be yeelded to her and our Protectour.

§. 94. Of Gods Providence to England in King Iames his time.

1. THe day of Queene Elizabeths departure out of this life, was the day long expected by Papists, as a day * 1.1117 for rooting out our Religion, and altering our government. For, Pope Clement 8. had sent the yeare before two Bulls, to interdict all claime or title to the Crown of England, though never so directly and nearly interessed by discent, to all such as would not by their best endeavours promote the Catholique cause, and by solemne and sacred oath religiously subscribe thereto. But God who approveth our Religion, and dete∣steth their superstition, or rather idolatry, made all their hopes utterly frustrate. For, in the setting of one Sun imme∣diately arose another, and that in full brightnesse, to the un∣speakable * 1.1118 comfort of all true hearted Englishmen, and to the utter astonishment of all popish enemies of this flourishing State. In the same morning wherein Queene Elizabeth died, * 1.1119 was King Iames first at the Court gate, and then at the Crosse in Cheape side, with wonderfull great acclamations, and all manner of manifestations of joy, proclaimed King. An espe∣ciall evidence of the divine providence.

2. In the first yeare of his Majesties raigne, before he was solemnly annointed and crowned, Watson and Cleark two Romish Priests, conspired with others, some noble men, some Knights, and some Gentlemen, to surprize King Iames, and Prince Henry, presuming on forraigne forces for aid and assistance, thereby to alter religion, and to set up such Offi∣cers of State, as they thought best. But their plot before it came to execution was discovered, they condemned, some of them executed, others spared thorow the Kings cle∣mency.

3. Garnet and Tresmond Iesuites, with Catesby and Tresham before mentioned, notwithstanding the death of Queene Elizabeth, when they saw that King Iames defen∣ded the same faith, continued to solicite the King of Spaine to send an army into England, to joyne with the forces of Papists here, for extirpation of Religion. But the King of Spaine being then in treaty with the King of England about peace, refused to hearken to any such motion. Thereupon they (together with other unnaturall and traiterous sub∣jects) plotted the matchlesse, mercilesse, devilish, and dam∣nable gun-powder-treason, whereof before, §. 67. If ever the * 1.1120 eye of the divine providence did shew it selfe watchfull for the safety of England, it was in the discovery of this plot before it came to execution. Wherefore among other deliverances, this is to be had in perpetuall remem∣brance.

4. If we consider the great hazard wherin blessed Charles, (then Prince, now our royall Soveraigne) was in going to Spaine, and returning from Spaine, on land and sea; and withall if we well weigh the admirable and unutterable be∣nefits which we enjoy by his happy raigne over us, we shall find just cause to put the day of his safe arrivall to England, * 1.1121 into the catalogue of daies of memorials of Gods mercifull Providence over this Kingdome. From that day the crests of Papists fell downe: especially after the downfall of many * 1.1122 of them at a Romish Priests sermon in Blacke-Friers, London.

Of the forementioned deliverances much more is recor∣ded in Camdens Annales, Bishop Carltons Collections, Speeds History, and other Chronicles of England.

For my purpose it is enough to have pointed at the heads of them.

Yet because contraries laid together do more lively set out * 1.1123 each other in their owne proper colours. Hereunto shalbe annexed another briefe catalogue of such troubles as in for∣mer Princes times from the Conquest, (for to go higher is not much requisite) have fallen out to the great prejudice of

Kings and Kingdome: that thus Gods blessing on us under the raignes of Queene Elizabeth, King Iames, and King Charles (by whom our light and life, the Gospell is still con∣tinued among us) may be the better discerned.

§. 95. Of the troubles of England from the Conquest to Queene Elizabeths time.

1. WIlliam, Duke of Normandie, surnamed The Con∣querour, * 1.1124 got the crowne with much bloud, ha∣ving slaine Harold the King immediately before him, two of his brothers, and 67974 English men. He changed many of the lawes and customes of England. He defaced many Churches, and depopulated sundry townes to make a forrest for beasts: where two of his owne sonnes were strangely slaine. The Danes to recover the Crowne, in his dayes inva∣ded the land, burnt Yorke, and slew 3000 men. The Scots likewise about the same time made great spoile in England: and spared nor sex nor age. Much trouble was in the land all his time. Being in France, and there setting a towne on fire, he rode so neare the fire, as his horse with the heat ther∣of gave such a leap, as it brake the rimme of his belly, whereof he died, in the 21. yeare of his raigne, and 64 of his age. Be∣ing dead, he was denied buriall till much mediation was made, and a great composition paid.

2. William Rusus son to the Conquerour, having an elder * 1.1125 brother then living, came not without difficulty to the crowne. He had much warre, both with his elder brother Robert, and also with his younger brother Henry. In his time were many warres with the Scots, and Welch, much English bloud spilt, and himselfe casually slaine by one of his sub∣jects with an arrow shot at a stag, in the 13. yeare of his raigne, and 43 of his age. His corps were caried towards Winchester in a colliers cart.

3. Henry 1. youngest sonne of William the Conquerour, * 1.1126 put Robert his elder brother by the crowne: whence arose many broiles. He getting the mastery over his brother, im∣prisoned him, and cruelly put out his eyes. He had much

warre with the Welch. All his children, but Mawde his daughter, with 160 persons were drowned together. He died of a surfeit in the 36. yeare of his raigne, and 65. of his age.

4. Stephen with perjury usurped the kingdome, from the * 1.1127 fore-said Mawde. Besides some warres abroad, he had con∣tinuall civill jarres at home: by reason whereof he was ta∣ken prisoner, and forced in the end to leave the heire of his opposite to be his successour. He died of an Iliacke passion, mixed with the Emeroids, in the 19. yeare of his raigne. His body after it was interred, was taken out of the lead, and cast into a river.

5. Henry 2. sonne of the foresaid Mawd, thorow his in∣continency * 1.1128 with Rosamond, set his owne wife and children against him, which caused perpetuall unquietnesse in his kingdome. In one battell at Edmondbury 20000 were ta∣ken and slaine. He adopted his sonne (who laboured to dis∣throne him) in the government: and having much embroi∣led the kingdome, he grew so discontented, as he curst his children, and the day of his birth, and in much perplexity en∣ded his daies in the 35. yeare of his raigne, and 61. of his age. Being dead, his people fell to spoile all he had, and left himnaked.

6. Richard 1. sonne to Henry 2. having in his fathers life * 1.1129 vowed a journy to the Holy Land, had his kingdome in his absence usurped by Iohn his younger brother. Much trouble thence arose in England. On notice thereof, Richard hasted home: but in the way he was taken prisoner by the Duke of Austria. Whence though he were after 17 moneths imprisonment with a great ransome released, and restored to the Crowne, yet both he and his hingdome were in continu∣all trouble. As he was besieging a castle, which would have yeelded unto him, if onely their lives might be saved (but he would not accept it on any condition) he was shot with a poisoned arrow, and thereof died, in the 10. yeare of his raigne, and 45. of his age, and was buried at his fathers feet; whom he confessed he had betrayed.

7. Iohn younger brother to the foresaid Richard, not∣withstanding * 1.1130 Arthur sonne to his elder brother, and true heire to the Crowne, by might got the Kingdome. But himselfe and his subjects, either with others, or among themselves were in continuall broiles, and had many unsuc∣cessefull warres with French, Scots, and Welch. He was op∣posed by his Lords, deposed by the Pope, poysoned by a Monke, in the 18. yeare of his raigne, and 51. of his age.

8. Henry 3. eldest son of the foresaid Iohn, began his * 1.1131 raigne when he was not full 10 yeares old, and the State ve∣ry troublesome. The miseries of his raigne were almost infi∣nite, by Invasions, Rebellions, Exactions, and the sundry ca∣lamities that follow such disasters. Lewis the French King entred the land, many of the Barons tooke part with him. On both sides very many were slaine. The King himselfe by his Barons, with his brother Richard King of Almain, and his sonne Prince Edward, taken prisoners. There were then slaine 4500. He died in the 57. yeare of his raigne, and 67. of his age.

9. Edward 1. was enbroiled in war against the Sarazens when his father died. There he received three wounds * 1.1132 with a poisoned knife by a treacherous Assasine: but by the daily licking of his ranckling wounds with the tongue of la∣dy Elenor his wife, he is said to be cured. With much glory he returned home, and was victorious against the Scots and Welch. Yet those victories were not atchieved without the expence of much English bloud. He died as he was going with a mighty host against the Scots, in the 35. yeare of his raigne, and 68. of his age.

10. Edward 2. (son to Edward 1.) was one of the most miserable Kings that have raigned in England. The * 1.1133 Northerne parts were over-run and harried by the Scots. In the battell which was called the white battell, 3000 York∣shire men were slaine by the Scots. Rob. Bruse King of Scots invading England, burned all the country before him. He had much civill warre with his Barons: and much bloud

was shed on both sides. He was at length himselfe impriso∣ned and deposed, in the 20. yeare of his raigne, and 42. of his age: and about 8 moneths after cruelly broached to death withan hot iron spit.

11. Edward 3. son of Edward 2. came to the Crowne in * 1.1134 his fathers life-time, by his fathers forced resignation thereof. His raigne was indeed glorious by forraigne victo∣ries, but the Kingdome was much exhausted of men and mony, thorow sundry expeditions into Scotland, France, and Spaine, which occasioned great complaints of his Sub∣jects. In his time Southampton was burnt by Pirates, and Carlile, with other places by the Scots, to the losse and vexa∣tion of many Subjects. At the time of his death all of all sorts forsooke him. Onely one Priest is said to be with him, when he gave up the ghost, in the 51. yeare of his raigne, and 65. of his age.

12. Richard 2. grand-child of Edward 3. came young to * 1.1135 the Crowne: and by ill counsell and ill courses occasioned many Invasions, Oppressions, Insurrections, Rebellions, and last, the deposition of himselfe, and untimely death. Wherupon ensued that fatall division betwixt the two hou∣ses of Yorke and Lancaster, in pursuit of which quarrell were 13. maine battells fought: three a 1.1136 Kings besides himselfe, b 1.1137 two Princes, heires apparent, 12 Dukes, one Marquesse, 18 Earles, one Viscount, 23 Barons, besides Knights, and Gentlemen innumerable, were slaine. Richard 2. was depo∣sed in the 23. yeare of his raigne, and murdered about five moneths after in the 34. of his age.

13. Henry 4. as he got the Crowne by violence, so he held it by force, not without continuall feare, having all his * 1.1138 raigne either warres abroad, or conspiracies and insurrecti∣ons at home, which cost the lives of many Nobles and Com∣mons. He died in the 14. yeare of his raigne, and 46 of his age.

14. Henry 5. sonne to Henry 4. spent most of the time of * 1.1139 his raigne in warres in France. Very victorious he was therein: but hastened his death thereby, and in the 10. yeare

of his raigne, and 34. of his age: leaving his crowne to an infant. What followed thereupon is now to be shewed.

15. Henry 6. sonne of Henry 5. was crowned in the first * 1.1140 yeare of his age with the Crownes of two Kingdomes, but that of France which his father wonne, was soone lost: and this of England was twice pluckt from his head in his life time. Many bloudy battels were fought in England betwixt the two great factions of Yorke and Lancaster: wherein ma∣ny thousand subjects perished. This King at length was ta∣ken and imprisoned, the Queene his wife exiled, his sonne and heire kild, his Counsellours slaine, the Crowne confer∣red on his corrivall, in the 39. yeare of his raigne, and he himselfe murdered in the 50. of his age.

16. Edward 4. being of the house of Yorke, obtained the Crowne with much bloud, there being in one battell slaine * 1.1141 36776 English men. There were civill warres almost all his raigne. He was taken and imprisoned, whence escaping, he was forced to fly the land: but returning with much hazard to his person, and death of many subjects, recovered the Crowne, but so as his children had little joy thereof. On a sudden after a sort he died, in the 23. yeare of his raigne, and 41. of his age.

17. Edward 5. Sonne of Edward 4. was for the space of two moneths and 16 dayes accounted King, but never * 1.1142 crowned. For, he was murthered in the Tower, in the first yeare of his raigne, and 12. of his age.

18. Richard 3. brother to Edward 4. a bloudy tyrant, u∣surped the Crowne, caused his Nephew (then King) toge∣ther * 1.1143 with his brother, to be murthered, many of his Nobles and others to be put to death, so as all his raigne, death, and slaughter never ceased till himselfe was slaine, and brought like an hog all bare, on an horses backe to his grave, in the 3. yeare of his raigne, and about the 40. of his age.

19. Henry 7 the next living heire of the house of Lanca∣ster, having vanquished Richard 3. obtained the Crowne, * 1.1144 maried Elizabeth the heire of the house of Yorke, and ther∣by united those two distracted houses. Yet was not his raigne

without troubles. The Crowne being gotten with hazard and much bloud, he was maligned by the Dutches of Bur∣gundy, who set up first a Lambert, then a Perkin Warbeck, to disquiet him. Warres he had in France. Insurrections there were in the North, Rebellions in Cornwall, besides many grievances which his Subjects complained of. He died in the 24. yeare of his raigne, and 52. of his age.

20. Henry 8. sonne of Henry 7. by a just title came to a * 1.1145 setled throne. He that will read Sir Walter Raleighs preface to his history, shall see enough (if not too much) of the tron∣bles of this Kings times. He ended his reigne, and life in the 38. yeare of his raigne, and 56. of his age.

21. Edward 6. sonne of Henry 8. in his childhood came * 1.1146 to the crowne: yet in his daies the brightnesse of the Gos∣pell shined forth: but so as there wanted not clouds of trou∣bles: The Kingdome being engaged in warre with France and Scotland: the country troubled with insurrections in Norfolke and Devonshire: and the Court and Counsell di∣stracted into faction: whereby the Kings two uncles, the Lord Protector, and Lord Admirall came to violent deaths: which hastened, or hindred not, the Kings: and that in the 7. yeare of his raigne, and 17. of his age.

22. Mary eldest daughter to Henry 8. came with much * 1.1147 difficulty to the Crowne. Another Queene was first pro∣claimed at London. But that storme lasted not long: for, 9 dayes after at London also was Mary proclaimed Queene. As for the continuance of her raigne, some may remember, most have heard, and all may read how dangerous and dolefull those smoaky daies were. Many hundreds were burnt then for the Gospell sake; many more were forced to fly their country, and exile themselves: Callis, that for very many yeares before had appertained to the English, was lost: which losse is thought to make so dead a wound in her heart as it could never be healed. In the last period of Queene Maries daies, many imprisoned and adjudged to the fire for the cause aforesaid, were released by her departure out of this world, in the 6. yeare of her raigne, and 43. of her age.

Though God were pleased to cause the light of his Gos∣pell to appeare in King Edwards daies, yet for a surer setling of it, he suffers it to be sealed by the bloud of many worthy Martyrs in Queene Maries daies. Since which time to the immortall glory of God, and the eternall salvation of many thousand soules, it hath beene continued among us 63. yeares. So (Lord) let it continue till the comming of thy Sonne unto judgement.

By this briefe narration of the troubles of former times, let any indifferent Reader judge, if God have not reserved us to the best times that ever England had: both in regard of the Gospell of peace, so long enjoyed: and also in regard of the peace of the land so long continued. The benefit wherof followeth next to be declared.

§. 96. Of peace and the benefits thereof.

* 1.1148The last conclusion which as a just consequence I inferre from the evills of warre, is this.

VI. PEace is a good thing. Warre and Peace are contrary each to other. As many evills arise from warre, so many benefits from peace. Good therefore it is, as in the kind of it, so in the effects that arise from it.

By peace lands are freely tilled: orchards, gardens, vine∣yards, and other like fruitfull places tended: all manner of cattell encreased: all kind of trading followed: inheritan∣ces, and what els of right appertaineth to men, quietly pos∣sessed by the true owners thereof: children well educated: old men well nourished: Schooles and Vniversities main∣tained: The Gospell with free liberty preached: all Gods ordinances observed: good lawes duly executed: wrong doers suppressed: men respected according to their places and dignities: opportunity afforded for exercising such abi∣lities as God bestoweth on any: mutuall communion made of such good gifts as God in any kind conferreth on severall persons: poore men set to worke, and relieved: plenty

procured: meanes for sicknesse, and all manner of maladies, afforded: decent buriall performed: and many other like benefits obtained: of all which by warre men are very oft spoiled, and deprived.

Peace is the maine end of just and lawfull warre. All the benefits * 1.1149 before noted to arise from warre, are enjoyed in peace; and are therefore attributed to war, as effects there∣of, because by warre peace is procured, and secured. No marvell then that Christians are so much called upon, a 1.1150 If it be possible, and as much as in them lieth, to have peace with all men. And that b 1.1151 the peacemakers are pronounced blessed. And c 1.1152 joy is to the counsellours of peace. And it is an usuall blessing to say, d 1.1153 Peace be to you. Yea e 1.1154 God would have peace proclaimed to enemies before they were invaded by warre.

Peace is it that is loved of all, and is necessary for all.

Peace as an especiall blessing of God hath in all ages beene promised by God to his Church. (Lev. 26. 6. 1 Chro. 22. 9. 2 King. 22. 20. Isa. 26. 12.)

Prophets have thereupon incited Gods people to pray for peace, as for a blessing. (Psal. 122. 6, 7. Ier. 29. 7.) Yea An∣gels do desire peace on earth, Luk. 2. 34.

Peace according to Gods owne promise, and his peoples prayers, hath as a blessing beene given them, Iud. 3. 11, 30. 1 King. 4. 24. 2 Chro. 17. 10.

Saints have answerably been thankfull unto God for peace as for a great blessing, Psal. 29. 11. & 55. 18. & 147. 14. On the contrary, God hath threatned as a judgement to the wicked that they shall have no peace, Ier. 12. 1••. & 30. 5. Rev. 6. 4. And as a judgement peace hath been taken away from people, Ier. 16. 5.

Such is the excellency of peace, as the high and great Lord is stiled f 1.1155 the God of peace: g 1.1156 the Lord of peace: and his Sonne, h 1.1157 the Sonne of peace, i 1.1158 a Prince of peace, k 1.1159 our peace: yea he that was the most lively type of Christ, l 1.1160 King of peace: and m 1.1161 peace is reckoned up among the fruits of the spirit, and n 1.1162 all the paths of wisdome are said to be peace, and

Gods covenant o 1.1163 the covenant of peace, and Christs Gospell p 1.1164 the Gospell of peace, and Ministers of the Gospell q 1.1165 publishers of peace, whose feet in that respect are said to be beautifull.

Finally, peace makes an heaven on earth. In heaven it * 1.1166 shall (without any interruption of warre, or other jarre) be fully enjoyed. Let us therefore put off all further praise to that country of peace, where, thorow a more full fruition therof, we shalbe enabled more fully to set it forth. Only by this that hath been spoken of peace, let it be well considered how evill warre is, which deprives us of this precious pearle, Peace.

What cause have we in this respect to praise God for the prosperous raigne of blessed Queene Elizabeth, who by the warres which she had, procured and setled this peace: as al∣so for the quiet raigne of that great Peace-maker, King Iames, by whom peace was continued to the time of our now royall Soveraigne, King Charles, whom the God and Lord of peace in peace long continue among us, that we and our po∣sterity may long enjoy peace, and partake of the benefits of peace, particularly of the Gospell of peace, and thereby be brought unto eternall peace. Amen, Amen.

As a further demonstration that the Peace which we have long enjoyed, and the troubles of former ages, are or∣dered by the divine providence, Hereunto is added, A Treatise of the Extent of Gods Providence, set outin a Sermon preached the 5. of Nov. 1623. occa∣sioned by the downe-fall of Papists in a Chamber at Black-Friers ten daies before.

Notes

• * 1.1

  1 Cor. 10. 6.—11.
• * 1.2

  Vers. 8. Then came Amalek and fought with Israel in Re∣phidim.
• * 1.3

  Vers. 9. And Moses said unto Io∣shua, Choose us out men, and go out, fight with Amalek.
• * 1.4

  Tomorrow I will stand on the top of the hill with the rod of God in mine hand.
• * 1.5

  Vers. 10. So Ioshua did as Moses had said unto him, and fought with Amalek. And Moses, Aaron, and Hur went up to the top of the hill.
• * 1.6

  Vers. 11. And it came to passe when Moses held up his hand that Israel prevai∣led. and when he let downe his hand Ama∣lek prevailed.
• * 1.7

  Vers. 12. And Moses hands were heavy, and they tooke a stone and put it under him, and he sate therein: and Aaron and Hur stayed up his hands, the one on the one side, and the the other on the other side: and his hands were steddy unto the going downe of the Sun.
• * 1.8

  Vers. 13. And Ioshua discomfited A malek and his people with the edge of the sword.
• * 1.9

  Vers 14. And the Lord said unto Mo∣ses, write this for a memorial in a booke, and rehearse it in the eares of Ioshua.
• * 1.10

  For I will ut∣terly put out the remem∣brance of Amalek from under heaven.
• * 1.11

  Vers. 15. And Moses built an altar, and called the name of it Ie∣hovah-Nissi.
• * 1.12

  Vers. 16. For he said, Because the Lord hath sworn that the Lord will have war with Amalek from generation to generation.
• * 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 compeni videtur á 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 popule, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chald. in Hi∣phil, percussit. At{que} ita dicitur, populus percuti∣ens. Ambr. Hexaem. l 1 c. 4. sic, Per interpreta∣tionem, Amalech, rex accipitur iniquorum. Who meant by Amalek.
• * 1.14

  Gen. 36. 4, 12. 1 Chro. 1. 34, 35: 36.
• * 1.15

  Gen. 36. 8, 9.—25. 30.
• * 1.16

  Gen 36. 12.
• * 1.17

  Gen. 14. 7.
• * 1.18

  De exemplis anticipationis tum nominum tum rerum, vide Prolegomina Perkinst praefixa Har∣moniae Bibl.
• * 1.19

  Gen. 21. 14, 31
• * 1.20

  Amalech figu∣ram portat Dia∣boli. Cypr de Exhort. Mort. cap. 8. Evidences of Amaleks ma∣lice against Israel. Num. 24. 20.
• * 1.21

  Exo 19. 1.
• * 1.22

  1 Sam. 15. 2. Deut. 25. 18.
• * 1.23

  Num. 14. 45.
• * 1.24

  Iudg 3 12, 13.
• * 1.25

  Iudg 6. 3, 4.
• * 1.26

  Iudg. 10. 12.
• * 1.27

  1 Sam. 15. 33.
• * 1.28

  1 Sam 30 1, &c
• * 1.29

  Est. 31.
• * 1.30

  Psal. 83. 7.
• * 1.31

  Exo. 17. 16.
• * 1.32

  —14. Deut. 25. 17. 1 Sam. 15. 3, 26 —28. 18.
• * 1.33

  Reasons of Amaleks ha∣tred of Israel Gen. 3••. 12.
• * 1.34

  Deut. 23. 2.
• * 1.35

  Gen. 27. 41.
• * 1.36

  Deut. 25. 18. Gen. 20. 11.
• * 1.37

  Mat. 20. 15.
• * 1.38

  Malicia sons peccati est. Amb. Serm. 15 in Psal. 118. v. 3
• * 1.39

  Malicia si 〈◊〉〈◊〉 si ue si. Hier Cōment in Eccles 〈…〉〈…〉 qui proposi••o 〈…〉〈…〉. Chrys. Demi∣nic. 22. post Pentecost.
• * 1.40

  Psal. 83. 6, 7. Ier. 48. 27.—49. 1. Ezek. 25. 3, &c Am. 1. 11, 13. Obad 10. Zeph. 2. 8, 9.
• * 1.41

  1 Thes. 2. 15.
• * 1.42

  Malice of an increasing na∣ture.
• * 1.43

  Semper contra virtutem insanit malicia. Chrys. in Gen. 6. Hom 23. The power of Sathan. and depth of cor∣ruption in na∣turall men.
• * 1.44

  Quid longius à voluntate diu inâ quam malicia? Planè chaos magnum inter nos & illam fir∣matum est in hac parte: cumsem∣per eum delectet praestare benefi∣cia, & ingra'is no bis è contra suggerat affectio crudel ssima & innoxijs velle no∣cere. Bern. in Quadrag. Serm. 6.
• * 1.45

  Others malice must make us the more wary
• * 1.46

  Mat. 10. 21.
• a 1.47

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.48

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.49

  2 Sam. 11. 25
• d 1.50

  Deut. 32. 24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sumpti, comesti, excsi. Malice pro∣vokes to do wrong.
• e 1.51

  Exo. 14. 5, 6.
• f 1.52

  Num. 21. 1.
• g 1.53

  —23.
• h 1.54

  Psal. 120. 7.
• i 1.55

  —35. 7, 19.—69. 4.
• k 1.56

  —109. 3.
• l 1.57

  —119. 161.
• m 1.58

  Lam. 3. 52.
• * 1.59

  End that mali∣cious aime at.
• * 1.60

  Summa quidem authoritate Philosophi, quic∣quid justum sit, id utile etiam esse censent. Cic Offic. l. 2. Complex est ho∣nestatis semper utilitas, & utili∣tatis honestas. Amb. Offic, l. 3. c. 14.
• q 1.61

  Gen. 49. 7.
• r 1.62

  Gen. 34. 31.
• * 1.63

  How warre justly begun.
• s 1.64

  Ios. 1. 1.
• * 1.65

  Nunquam Da∣vid nisi lacessitus bellum intulit. Amb. Offic. lib. 1 cap 35. Deus hoc provi∣dit ne David prior illis inferret bellum, ne vide∣retur ingratus. P. Martyr. Comment. in 2 Sam. 5. 17. Fories & mag∣nanimi sunt ha∣bendi, non qui faciunt, sed qui propulsant inju∣riam. Cic Offic. l. 1.
• * 1.66

  The issue of unjust war begun.
• * 1.67

  2 Chro. 35. 20, &c.
• * 1.68

  Cum Dco inva∣leseens, est in ter∣pretatio Israelis. Tertul advers. Marcion l. 4.
• * 1.69

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 b comp••nituo ex 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 principa∣tum obtinuit, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Deus. Est igitur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Princeps Dei, nut qui princi∣palem potentiam obtinuit à Deo.
• c 1.70

  Hos. 12. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 principent se gessit cum Deo.
• d 1.71

  Gen. 32. 28.
• e 1.72

  —33 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Deus, Deus Isra∣elis. Vel, ut Trem. & Iun. sic Altare Dei sortis, Dei Israe∣lis.
• f 1.73

  Gen 32. 32.
• g 1.74

  —47. 27.—48. 20.
• h 1.75

  1 Sam. 18. 16. 2 Sam. 5. 5.
• i 1.76

  1 King. 12. 19, 20.
• k 1.77

  Lev. 20. 2.
• l 1.78

  Gal. 6. 16.
• m 1.79

  Isa. 37. 16.
• n 1.80

  —21.
• o 1.81

  Isa. 1. 4.
• p 1.82

  —24.
• q 1.83

  1 Sam. 15. 29.
• * 1.84

  Turbabatur ma∣re, fluctuabat navicula. Navi∣cula Ecclesia est, Mare se••ulum est. Aug. Enar. in Psal. 92.
• * 1.85

  Quod si de sensi bili serpente haec dicta sunt, multo magis accipienda sunt haec de spiri¦tuali serpente. Chrys in Gen. 3. Hom 17.
• e 1.86

  Ioh. 12. 31.—14. 30.
• f 1.87

  Eph. 6. 12.
• g 1.88

  Eph 2. 2.
• h 1.89

  Ioh. 8. 44.
• i 1.90

  Mat, 16. 18.
• k 1.91

  See The whole armour of God Treat. 1. Part. 3 §. 22, 27.
• l 1.92

  Ibid Part. 2. §. 2. & Treat. 2. Part 5 §. 13.
• * 1.93

  Gods glory set out by attēpts against his Church.
• * 1.94

  Gen 32. 28.
• * 1.95

  Enemies as∣saults prove good to the Church.
• * 1.96

  Vses of the Churches assaults. Vltima Ecclesiae nota est foelicitas temporalis. Bel∣larm. contro∣vers. 2. l. 4. c. 18. de notis Eccles, At contrà, Au∣gust. de Civit. Dei. l 2. c 23. Ne magni pen∣damus terrenam foelicitatem, quae malis etiam ple∣run{que} conceditur.
• * 1.97

  See The whole armour of God. Treat. 1. Part 3. §. 2. & Part 4 §. 10.
• * 1.98

  Vbicun{que} à per∣ditis ista com∣missa sunt, ibi ferventius at{que} perfectius unita•• Christiana profi∣cit. Aug Bo∣nefac. Epist. 50.
• a 1.99

  Num. 33. 15.
• * 1.100

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in novil••••io.
• b 1.101

  Exo. 19. 1.
• c 1.102

  Exo. 15. 22, Num. 33. 8.
• d 1.103

  Exo. 14. 9.
• e 1.104

  —15 22.
• f 1.105

  —23.
• g 1.106

  —16. 3.
• h 1.107

  —17. 1.
• i 1.108

  1 Sam. 15. 2.
• k 1.109

  Deut. 25. 18.
• * 1.110

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.111

  §. 7.
• a 1.112

  1 Sam. 30. 1, 2
• b 1.113

  Exo. 1. 11, 13.
• c 1.114

  —16.
• d 1.115

  —22.
• e 1.116

  Obad. 14.
• * 1.117

  Fraudulenta vulpes soveis se latibulis{que} demer∣gens, noune indi∣cio est infructao∣sū esse animal o∣dio{que} dig••ū. Amb Hexaem l 6 c 3. Stratagems in warre.
• g 1.118

  Gen. 14 15.
• h 1.119

  Ios. 8 3, &c.
• i 1.120

  Iudg 1. 24.
• k 1.121

  —3 21. Cum justum bel∣lum susciperit, utrum apertâ pugnâ, utrum in sidijs vincat, ni hil ad justitiam interest. Aug. Quaest. super Ios. l. 6. c. 10. Prudenti••, & fortitudinis est vel decipere vel supe rare adver∣sarium u••cun{que} potueris. Hier. Comment. l. 5. in Ezech. c. 17
• a 1.122

  Nemo qui forti∣tudinis gloriam consecutus est, in∣sidijs & maliciâ laudē est adeptus Cic. Offic. l 1.
• b 1.123

  Dux Romano rum cum ad cum adversarij regis medicus advenisset, polli∣cens daturum se regi venenum, vinctū cū ad ho stē remisit. Amb. Offic. l. 3. c. 14.
• * 1.124

  Flor, Histor. Rom, l. 1. c. 12.
• * 1.125

  Qui virtutis cer∣tamen susceperat, nollet fraude vincere. Non enim in victoriâ honestatem pone∣bat: sed ipsam, nisi honestate quaesitam, victo∣riam turpem pro∣nunciabat. Amb loc. citat.
• * 1.126

  § 1.
• * 1.127

  Moyses de aquâ nomen accepit. Amb Hexaem. lib cap. 2. Verum nomen significat ex aquâ servatum Moy∣sen. Nam aquam Aegyptij Moy vocant. Flav. Ioseph cont. Apion l 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 servare. liberare. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iehosua. Num 13. 16. Nati nomina à parentibus acci∣piebant, non qui∣dem ex se, sed à Deo mente im∣pellebantur, Qui antequam fiant praeseij suturo∣rum, quales post crementum aeta∣tis suae futuri essent posteriori tempore vegeti in nominibus Hebr. designa∣bantur. Cypr. Tract. de Sinâ & Sion.
• a 1.128

  Act 7. 35.
• b 1.129

  Exo 2. 10.
• * 1.130

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 axit.
• e 1.131

  Num 1. 10.
• f 1.132

  —13 2, 3, 8.
• g 1.133

  Exo. 18. 21, 25
• * 1.134

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 à juven∣lute suâ. Trem & Iun. Ita etiam Chald. Paraphr. 2. Senior is aetatis servuli dicuneur pueri à Dominis: non aetatem ex∣primentes, sed conditionem. Amb. de Abr. l. 1. c. 9.
• * 1.135

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• i 1.136

  Isa. 48. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.137

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• k 1.138

  2 Sam. 6. 1.
• * 1.139

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• l 1.140

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.141

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 plurali numero ponitur pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 See the Dignity of Chivalry §. 3.
• * 1.142

  § 4.
• * 1.143

  §. 2.
• * 1.144

  Moses said
• * 1.145

  to Ioshua,
• * 1.146

  Choose us out men,
• * 1.147

  And go out,
• * 1.148

  Fight
• * 1.149

  with Amalek.
• * 1.150

  Sicut obedientes oportet esse qui reguntur, sic etiam Rectores & Principes vigilantes esse decet. Chrys. Hom. 34. in Heb. 13.
• * 1.151

  Iudg 12. 4.
• * 1.152

  Est. 4. 16. Neh. 2. &c.
• * 1.153

  Iudg. 9. 16.
• * 1.154

  Governours dignity is for their subjects welfare. Deus pro utilita∣te communi principatus insti∣tuit. Chrys. Hom 6. in 1 Tim 6.
• * 1.155

  Ordo naturalis mortalium paci accommodatus, hoc poscit ut sus∣cipiendi belli au∣thoritas & con∣silium penes principes sit. Aug cont. Faust. Manic. l, 22. c. 75.
• * 1.156

  §. 9.
• * 1.157

  1 Sam. 14 4.—31. 2.
• a 1.158

  1 Sam 17. 34, 48.
• b 1.159

  —18. 27.—23. 5.
• c 1.160

  —27. 8.
• d 1.161

  —30. 17.
• e 1.162

  2 Chro. 11. 22.
• f 1.163

  Iudg. 8. 20.
• * 1.164

  Vsus promptos facit. 1 Chro 12. 33, 38.
• * 1.165

  See The Dig∣nity of Chivalry §. 7, 16, 17, &c
• * 1.166

  See §. 9.
• * 1.167

  See §. 9.
• a 1.168

  Ind. 5. 8.
• b 1.169

  2 King. 18. 13, 17.
• c 1.170

  Luk. 14. 31, 32
• d 1.171

  Iudg. 3. 10.
• e 1.172

  2 Sam. 8.
• f 1.173

  2 Chro. 8. 5.
• g 1.174

  —9. 25,
• h 1.175

  —11. 5. &c.
• i 1.176

  —14. 6, 7.
• k 1.177

  —17. 2. &c.
• l 1.178

  —26. 9 &c.
• m 1.179

  —27. 3, 4.
• n 1.180

  —32. 5, 6.
• o 1.181

  —33. 13, 14.
• p 1.182

  Iudg 1. 21, 27, 29, &c.
• * 1.183

  Turpiùs ejicitur quàm non ad∣mi••itur h••spes. Vel hostis. Ovid. de Trist. lib. 5. Eleg 6. Intelligences usefull.
• * 1.184

  2 King 6, 8, &c
• * 1.185

  2 Sam. 15. 34 &c.

  —17. 14. &c

  1 Sam. 19. 2, 11.

  —23. 9, 25.
• * 1.186

  Expedition usefull.

  Gen. 14. 15.

  Ios. 10. 6, 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

  Veni, vidi, vici, Caesar inter pom pae fercula trium verborum praetu∣lit titulum,

  Veni, vidi, vici, non acta belli sig∣nificantem, sed celeriter consecti notam. Sueton de 12. Caesar. l. 1.
• * 1.187

  Meanes to de∣scry enemies afarre off.
• * 1.188

  Sufficient de∣fence in a land Imminente bello, intus fide, for is ferro, non aurose muniunt: quate∣nus armati & non ornati hosti∣bus melum incu∣tiant. Bern. ad Mil. Temp. cap. 4.
• * 1.189

  See §. 9.
• * 1.190

  Illi bella gesse∣runt, ut tales victorias appa∣reret Dei volun tate praeslari. Aug. contr. Faust. Manich. lib. 22. cap. 76.
• * 1.191

  1. Ob. No proofe for war out of the New Testamēt Answ.
• e 1.192

  2 Tim. 3. 16. 2 Pet. 1. 21.
• * 1.193

  Arguments in the New Te∣stament for warre.
• a 1.194

  Si percutere gla••io omninò ••a•• non est Chri∣stiano, cur ergò Praeco Salvato∣ris contentos sore suis stipendijs militibus indixit, & non potius omnem militiam interdixit. Bern∣ad Mil Temp. c. 3. Vide Aug contra Faust. Manich. l. 22. c. 74.
• b 1.195

  Fidem lauda∣vit Centurionis, non illius militiae desertionem im∣peravit. Aug. loc. citat. Sanē cum occidit malefactorem, non homicida, sed, ut ità dicam, malicida, & pla∣nè Christi vin∣dex in his malè agunt, & defen∣sor Christiano∣rum reputatur. Ibid.
• * 1.196

  2. Ob. See §. 20.
• * 1.197

  3. Ob. Heb. 12. 14. Rom. 12. 18.
• * 1.198

  4. Ob. Isa. 2. 4.
• * 1.199

  Rev. 2. 9.
• * 1.200

  2 Chro, 13, 15
• * 1.201

  Iudg. 20. 28. 2 Sam. 2. 13. 2 Sam 18. 7.—20. 6.&c.
• * 1.202

  In ipsis rebus bellicis iusta bella, an iniusta sint, spectandum. Amb. Offic l. 1 c. 35. Ita ferè Aug. Quoest. super Ios. l. 6. c. 10.
• * 1.203

  Ne bella per Moysen gesla miretur aut hor∣reat, quia & in illis divina secu tus inperia non soeviens sed obe∣diens fuit. Aug. cont. Faust. Manich. l. 22. c. 74. Et Quoest. su∣per Ios. l. 6. c. 10
• * 1.204

  Defensive war
• * 1.205

  Ios. 10. 7. 2 Sam. 3. 1.—18. 7.—20. 6. Offensive war. The causes thereof. Bellum ipsis pie∣tatis materiâ siebat. Chrys. ad Pop. Hō. 14. Si quà gens vel civitas quae bello petenda est, vel vindicare neg∣lexerit quod a suis improbè fa¦ctum est, vel red dere quod per iniurias ablatum est, bellum est iustum. Aug. Quaest. super Ios. l. 6 c. 10. Iusta bella defi niri solent, quae ulciscuntur iniurias. Ibid.
• * 1.206

  1 Sam. 23. 27. 2 Chro. 16. 3.
• * 1.207

  2 Sam. 8.
• * 1.208

  2 Sam 20. 15.
• * 1.209

  Gen. 14. 14.
• * 1.210

  Cautions in going to war. Non sanè inter vos aliud bella movet, lites{que} suscitat, nisi irra∣tionabil is ira∣cundiae motus, aut inanis gloriae appetitus, aut terrenae qualis∣cun{que} possessionis cupiditas: talibus certè ex causis ne{que} occidere ne{que} occumberetutum est, Bern. ad Mil. Temp. c. 2, &c. Vide item Aug. cont. Faust. Manich. l. 22. c. 74.
• * 1.211

  Quid vel vivens vel morieus me∣tuat, cui vivere Christus est, & mori lu∣crum. Bern. ad Mil. Temp c. 1. Eisihosies nos perimant, nullum tamen ad animas periculum mi∣grat: ne{que} salutem illam sempiter∣nam violare pos∣sunt. Chrys. Hom. 7. in 1 Tim. 2.
• * 1.212

  Quàm gloriosi revertuntur vi∣ctores de praelio, quàm beati mori∣untur Martyres in praelio. Bern. loc. citat.
• * 1.213

  Sec § 9.
• * 1.214

  §. 13. Lex talionis.
• a 1.215

  Deut 19. 21. Exo. 21. 23, 24, 25.
• b 1.216

  1 Sam. 15. 33.
• c 1.217

  Iudg 1. 6, 7.
• * 1.218

  Quid est non reddere malum pro malo, nist ab∣horrereab ulcis••ē∣di libidine? Quid est accepta iniu∣ria ignoscere malle quam per∣sequi, &c. Aug. Macellino. Epist. 5.

  Hoc fit ut vinca∣tur bono malus, immo in homine malo vincatur bogo malum.

  Ibid. Vide Aug. contr. Faust. Manich l. 22. c. 76.
• * 1.219

  Psal 18. 26. 1 Sam. 2. 30.
• * 1.220

  Pro. 26. 5.
• * 1.221

  Sec §. 9.
• b 1.222

  Ios. 1. 12, &c.
• c 1.223

  Iudg 5. 23.
• * 1.224

  §. 12.
• d 1.225

  Acts 27. 24, 31
• e 1.226

  Exo. 8. 17.
• f 1.227

  —9. 8, 10.
• g 1.228

  —17. 6.
• h 1.229

  2 King 4. 41.
• * 1.230

  Gods glory in the use of meanes.
• i 1.231

  1 Sam. 14. 6.
• k 1.232

  2 Chro. 14, 11 Meanes have respect to Gods will.
• l 1.233

  Iudg. 7. 2, 4.
• * 1.234

  God not tied to meanes.
• m 1.235

  Exo. 17. 28.
• * 1.236

  Abuse of means.
• n 1.237

  Isa. 31. 1.
• * 1.238

  Quamvis creda∣mus in Deum, faciamus tamen quae facienda sunt ab homini∣bus in praesidium salutis, ne praeter∣mittentes ea Deum tentare videamur. Aug. Quaest super Gen l 1. c. 102.
• * 1.239

  Rules for using means.
• * 1.240

  Pro. 10 4.—12. 11.
• * 1.241

  Sec §. 27. Psal. 127. 1.
• * 1.242

  Vide §. 1. & 9.
• * 1.243

  Metonymia adjuncti. Signum prore significatâ.
• * 1.244

  Gestures of prayer.
• * 1.245

  §. 23. 1. Bowing.
• * 1.246

  2. Prostrating.
• * 1.247

  3. Lifting up eyes.
• * 1.248

  Prona{que} cum spectent anima lia caetera terrā, Os homini subli∣me dedit, coe∣lum{que} videre Iussit, Sec. Ovid Metamorph. l. 1 See the Saints Sacrifice on Psal. 116. §. 25. 4. Lifting up hands.
• * 1.249

  5. Casting downe eyes.
• * 1.250

  6. Smiting breast.
• * 1.251

  7 Renting garments, &c.
• * 1.252

  8. Kneeling.
• * 1.253

  8. Kneeling. Deum genu posi∣to adoramus, & fixo in terram poplite magis quod ab eo peti∣mus, impetra∣mus. Legimus enim & Paulū in littore sic orasse: & geniculatio∣nes in oratione praeceptas. Hier. Comment. lib. 2, in Eph. 3.
• * 1.254

  9. Standing. Stantes oramus quod est signum resurrectionis. Aug. Ianuatio Epist. 119. Et de Serm. Dom. in monte •• 2.
• * 1.255

  Stabat Moyses expectans fidem coelestium pro∣missionum. Amb Comment in Psal. 118. Ser. 19.
• * 1.256

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Niphal Be∣noni. Me consistente. Trem. & Iun.
• * 1.257

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.258

  Why Moses went up to the top of an hill.
• * 1.259

  Quando flamus ad orationem, vigilare & in∣cumbere ad pre∣ces toto corde debemus. Cypr. Ser. 6. de Orat, Dom. Vtiliter orationis tempore etiam corporalis loci se∣cretum quaeri∣mus. Bern de Ascens. Dom. Serm. 4. Clamat cor no∣strum sublimita te cogitationum. Amb. Cōment. in Psal. 118. Ser. 19. vers. 1.
• * 1.260

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 inclinavit, declinavit.
• a 1.261

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 panis baculum. Lev. 26. 26.
• b 1.262

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 baculum impiorū Isa 14. 5.
• c 1.263

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cum chirik signi∣ficat tectum. Cum patach, ba∣culum.
• d 1.264

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad caput lecti.
• e 1.265

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Super extremo baculi sui.
• * 1.266

  Isa. 10. 15.
• f 1.267

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• g 1.268

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• h 1.269

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Num. 17. 2.
• i 1.270

  Exo 3 1.—4. 2.
• k 1.271

  Exo 4. 17.
• * 1.272

  Wonders done with Moses his rod. De mirandis factis per vir∣gam Moysis. lege Hieron. Com∣ment. in Ezek. 29. lib. 9.
• * 1.273

  Why called the rod of God Virga Dei dici∣tur quae primum dicta est virga Aaron, postea ve∣ro virga Moy∣sis, sic ut dici∣tur spiritus He∣liae qui est spiritus Dei, cujus parti∣ceps factus est Helias, &c. Aug. Quaest. super. Exo. l. 2, q. 65.
• a 1.274

  Exo. 7. 9, 12, 19.—8. 16, 17.
• b 1.275

  —9. 23.—10. 13.—14. 16.—17. 5.
• c 1.276

  —4. 2.
• * 1.277

  §. 26.
• a 1.278

  Gen. 32. 6, &c
• b 1.279

  Iudg. 11. 29, 30.
• c 1.280

  1 Sam. 7. 5, &c
• d 1.281

  2 Sam. 23. 8, &c.
• e 1.282

  —24. 9.
• f 1.283

  Psal. 7. 1, &c.—25. 2, 19, 20.—44. 1, &c.
• g 1.284

  2 Chro. 17. 12, &c.—20. 3.
• h 1.285

  Eph 6. 10, 18 See The whole armour of God, on Eph. 6. 18. § 1.
• i 1.286

  Psal. 127. 1.
• k 1.287

  —44. 6.
• * 1.288

  See The whole armour of God on Eph. 6. 18 §. 18, 22.
• * 1.289

  Reprehension of such as sepa∣rate prayer and other meanes.
• * 1.290

  Nibil est tam arduum at{que} dis∣f••ile quod non Deo adiuvante planissimum at{que} expeditissimum fiat. In ipsum ita{que} suspensi, ab eo auxilium de∣precantes, quod instituimus quae∣ramus. Aug. de lib. arbit. c. 6.
• * 1.291

  See §. 26.
• a 1.292

  1 Sam 7. 9.
• b 1.293

  —4. 13.
• c 1.294

  Psal. 60.
• d 1.295

  Gen, 14. 20.
• * 1.296

  2 Sam. 11. 11.
• * 1.297

  Ios. 7. 1. 25.
• * 1.298

  Prov. 28 9.
• * 1.299

  See §. 26. Flexo corpore mens est erigenda ad Deum. Bern. medit. devo c. 6
• b 1.300

  Psal. 123. 1.
• c 1.301

  Eph. 3. 14.
• d 1.302

  Psal. 95. 6.
• e 1.303

  Lam 3. 41.
• f 1.304

  Psal. 141 2.
• * 1.305

  Animus in gestu corporis apparet, Gestus corporis signum est mentis. Corporis gestu animus proditur. Bern. de modo benè viv. Scr. 9. Benefits of outward ge∣stures in prayer
• * 1.306

  Exhortation to use seemely outward ge∣sture in prayer.
• * 1.307

  Isa. 66. 3.
• * 1.308

  Gestures in prayer how ordered.
• * 1.309

  See §. 26.
• a 1.310

  Zeph. 2. 2.
• b 1.311

  Isa. 55. 6.
• c 1.312

  Amos 4. 12.
• d 1.313

  Gen. 32. 9.
• e 1.314

  —24.
• f 1.315

  2 Chro. 14 11.
• g 1.316

  —20. 3.
• h 1.317

  Exo. 32. 11.
• i 1.318

  —31.
• * 1.319

  De occurrendo periculis in tem∣pore, lege Chrys. in initio orat. 1. advers. sud.
• * 1.320

  Iudg 10. 14.
• * 1.321

  See § 26. Omnis locus ad meditandum cō. gruus est. Bern Medit devot, c 6.
• a 1.322

  See The whole armour of God, on Eph. 6. 18. Treat 3 §. 84.
• b 1.323

  1 Tim. 2. 8.
• c 1.324

  Luk. 18. 1.
• d 1.325

  1 Thes ••. 17.
• e 1.326

  Act. 31.
• f 1.327

  —10. 30.
• g 1.328

  —9. 39, 4.
• h 1.329

  Mat 6. 6.
• i 1.330

  Act. 10. 9.
• k 1.331

  Gen. 24 63.
• l 1.332

  Luke 6. 12.
• m 1.333

  Act 16. 13.
• n 1.334

  Ion 1. 14.
• o 1.335

  —2. 1.
• p 1.336

  1 King 19. 4
• q 1.337

  Mat. 18. 20.
• r 1.338

  Exo 3. 5. Magis valet pe∣tentis affectus quam petitionis locus. Aug de unit. Eccles. c. 16.
• * 1.339

  Vbicun{que} fueris intra temetipsum ora. Si longè fueris ab oratori∣o, noli quaerere lo∣cum, quoniam tu ipse locus es. Si fueris in lecto, aut in alio loco, ora: et ibi est templū. Bern. Medit. devot. c. 6.
• * 1.340

  See §. 26.
• a 1.341

  Gen. 32. 9.
• b 1.342

  2 King. 19. 14
• c 1.343

  2 Chro. 14 11.
• d 1.344

  —20. 2, 3.
• e 1.345

  Neh 1. 4.
• g 1.346

  Mat. 9. 36.
• * 1.347

  Neh. 1. 2.
• * 1.348

  The ill conse∣quences of false newes.
• * 1.349

  Cur malum fa∣ma? quia velox, an quia pluri∣mum mendax? quae ne tune qui∣dem cum aliquid veri affert, sine mendacij vitio est, detrahens, ad∣jiciens, demutans de veritate. Ter∣tul in A polo. get. cap. 8. Solet sama men∣tiri. Aug. Bone∣fac. Epist. 106.
• * 1.350

  See § 26.
• a 1.351

  Gen. 32, 9, 10,
• b 1.352

  2 Chro. 20. 7.
• c 1.353

  Neh. 9. 6. &c.
• d 1.354

  1 Sam. 17. 34, &c. Psal. 22. 4.—77. 11, 12.—143. 5.
• e 1.355

  —105. 5.
• * 1.356

  How Gods former extra∣ordinary works streng∣then our faith.
• * 1.357

  Quis est qui con∣siderat opera Dei, quibus regi∣tur & admini∣stratur totus hic mundus, & non obstupescit obrui∣tur{que} miraculis. Aug in Ioh. 2. Tract 8. Faciem quodam modo ponentes ad ea quae fecit, dor∣sum ponimus ad artificem qui fe∣cit. Ibid.
• * 1.358

  Observe Gods former works.
• * 1.359

  Psal. 139. 14.
• * 1.360

  Gen. 32. 10. 1 Sam. 17. 56.
• * 1.361

  Psal. 44. 1.
• * 1.362

  Exo. 4. 17.
• * 1.363

  The whole Ar∣mour of God, on Eph. 6, 16. Treat. 2. Part. 6 § 71, &c.
• * 1.364

  See §. 26.
• a 1.365

  Num. 10. 9.
• b 1.366

  2 Chro. 13. 14
• c 1.367

  Iudg. 4. 8.
• d 1.368

  Phil. 1. 19.
• * 1.369

  Muliùm valent preces in commu∣ni multorum. Hier. Commēt. in Rom. 15.
• * 1.370

  Of craving others prayers, See The whole Armour of God, on Eph. 6. 19. Treat. 3 §. 137.
• e 1.371

  2 King. 19. 4.
• f 1.372

  1 Sam. 12. 23.
• * 1.373

  A minori. Christs inter∣cession a ground of en∣couragement. Meritò mihi spes valida est in eo qui sedet ad dex∣tram tuam, & te interpellat pro nobis: alioquin desperarem. Aug. Confess. l. 11. c 43.
• * 1.374

  See §. 1.
• a 1.375

  § 9.
• b 1.376

  Ibid.
• c 1.377

  § 2.
• d 1.378

  §. 4.
• * 1.379

  See The Plaister for a Plague, on Numb. 16. 47. §. 53, 54, 55, 56
• a 1.380

  Eph 6. 5.
• b 1.381

  —1.
• c 1.382

  —5. 22.
• d 1.383

  Heb. 13. 7.
• e 1.384

  Act. 10. 7.
• f 1.385

  1 Pet. 2. 13, 14 Rom. 13. 1.
• * 1.386

  In militiâ disci¦plina non deest, obedientia ne∣quaquam con∣temnitur. Ber. ad Mil. Temp. c. 4.
• * 1.387

  See §. 35.
• a 1.388

  § 18. Quando Impera∣tor dicebat, pro∣ducite aciem, ite contra illam gen∣tem statim ob∣temperabant. Aug. Enar in Psal 124. Vide Aug. contr. Faust. Manich. l. 22, c. 74. Itur & reditur ad nu••um ejus qui praeest. Bern, ad Mil. Temp. cap. 4.
• * 1.389

  Exequendi jussa bellica ministeri∣um milites de∣bent paci saluti{que} communi. Aug. cont. Faust. Manich l. 2. c. 75.
• * 1.390

  Miles Christi se∣curus interimit, interit securior. Sibi praestat cum interit: Christo cum interimit. Cum occiditur ipse, non perijsse, sed pervenisse cognoscitur. Mors ergo quam irro∣gat Christi est lucrum: quam excipit, suum. Bern. loc. citat. Non est potestas nisi à Deo, vel jubente, vel si∣nente. Cum ergo vir iustus, si fortè sub rege homine etiam sacrilego militet; rectè pos∣sit illo iubente bellare, civicae pacis ordinem servans: cui quod iubetur, vel non esse contra Dei praeceptum cer∣tum est, vel utrum sit certum non est; it a ut for∣tasse reum regem saciat iniquitas imperandi, innocentem au∣tem militem ostendat ordo serviendi. Aug cont Faust. Manich. l. 22. c. 75.
• * 1.391

  See §. 1.
• * 1.392

  Summum Sacer∣dotium ab Aaron cepisse definimus Aug. quaest su∣per Levit l. 3. q. 23.
• * 1.393

  Cum dicit tibi loquetur ad po∣pulum, satis indi cat in Moyse Principatum, in Aaron Ministe rium. Aug. Quaest. super. Exo. l 2. q. 10.
• * 1.394

  Vestem sumebat Aaron, qua eius summitas appa∣reret. Aug. loc. citat.
• a 1.395

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.396

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hest. 8, 15.
• c 1.397

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 Kin. 21. 8, 11. Neh. 2. 16.—5. 7 Isa. 34. 12. Quos Propheta (Ier. 27. 20.) nū∣cupat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Targum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Principes.
• d 1.398

  Moses iussit fratrem Aaron & sororis Mariae virum nomine Vrion sibi assiste∣re, &c. Ioseph. Antiq. Iud. l. 3. c. 2.
• * 1.399

  Of desiring others prayers, See The whole armour of God, Treat 3 §. 144, 148, &c.
• * 1.400

  §. 34. Hanc orationis legem servave∣runt tres pueri in camino ignis inclusi, consonan¦tes in prece, & spiritus consensi∣one concordes. Cypr. Ser. 6. de Orat. Dom. Vide plura ibid hâc dere. Of ioyning to∣gether in pray∣er, See The whole Armour of God, Treat. 3. §. 91. Dum in praesenti seculo sumus ora∣tionibus invicem possumus adiu∣vari Hier. Comment l. 3. in Gal 6. Mutuis votis nos invicem fovea∣mus, custodia∣mus, armemus. Cyp. Epist. 7. Papae.
• * 1.401

  Nos incompara∣biliter plu, quan, Petrus & Pau∣lus or ati••num fraternarum aux∣ilijs indigemus. Aug Probae Epist. 12. cap 16
• * 1.402

  See §. 38.
• * 1.403

  Quomodo popu∣lus debitor est primitiarum of∣ferendarum Principi, sic Princeps de∣bitor est po∣puli offerre pro pro co victimas. Hier Commēt. l. 14. in Ezec. 45 Sacerdoles de∣bent Dominum deprecari pro populo. Idem in Ioel 2.
• a 1.404

  Ios. 7. 6.
• b 1.405

  1 Sam. 7. 9.
• c 1.406

  2 Chro. 13 14.
• d 1.407

  —14. 11.
• e 1.408

  —20. 6.
• f 1.409

  —32 20.
• g 1.410

  2 Sam. 18 3.
• * 1.411

  Sec §. 38.
• a 1.412

  Exo. 8. 12, 32.
• b 1.413

  —9. 30, 33.
• c 1.414

  1 Sam 7. 5, 9, 10.
• d 1.415

  —12, 23.
• e 1.416

  Psal. 19 4.
• * 1.417

  Melius est non promittere, quam promittere & non facere. Hier. Comment. l. 13 in Ezec. 44.
• * 1.418

  See § 1.
• a 1.419

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.420

  Metonymia Adiu••cti.
• c 1.421

  §. 22.
• d 1.422

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hi∣phil.
• e 1.423

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quoad.
• f 1.424

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tremel. quieti dabat.
• * 1.425

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.426

  §. 42. Dignior sequetur effectus, quem serventior praece∣dit affectus. Aug. Probae Epist 121. Impetravit effi∣caciter quod pe∣tijt, quia fideliter postulavit. Cypr, Serm. 6 de O∣rat. Dom.
• d 1.427

  See The whole Armour of God, on Eph. 6. 18. Treat. 3. Part. 1 §. 22, &c.
• * 1.428

  Niceph Calist. Ecclesiast. Hist. lib 4. cap. 12. citat hanc hi∣storiam ex A∣pologiâ quae à Tertulliano edita est pro fide ad Se∣natum. Rom. Vide Oros. lib. 7. cap. 15.
• * 1.429

  Faith the meanes to re∣ceive all bles∣sing from God Nemo or at nisi quod credit & sperat. Bern. su¦per Missus est, Serm 4.
• * 1.430

  Mans faith impeacheth not Gods power.
• * 1.431

  Eph. 2. 8.
• * 1.432

  Quae fidelis & fervens oratio su∣erit, caelum sine dubio penetrabit: unde certum est quod vacua redi∣re non poterit. Bern. in Qua∣dragess, Serm 4
• * 1.433

  §. 27.
• * 1.434

  The power of prayer consi∣steth in faith. Grandis fidei clamor; Amb. Comment. in Psal. 118. Ser. 19. ver. 1.
• * 1.435

  Directions to pray in faith. Of Gods pro∣mises, how they are the ground of faith, See The whole Armour of God, on Eph. 6. 16. Treat. 2. Part. 6, §. 71, &c.
• * 1.436

  §. 33.
• i 1.437

  Hab. 2. 3. See The whole armour of God, on Eph. 6. 17. Treat 2. Part. 7 §. 3, 8, 9.
• * 1.438

  See The whole Armour of God, on Eph. 6. 18. Treat. 3 Part. 1. §. 20.
• k 1.439

  Psal. 66. 18.
• l 1.440

  —26. 6.
• * 1.441

  Psal. 42. 11.
• * 1.442

  Two props of faith.
• m 1.443

  Mar 9. 24.
• n 1.444

  Zac. 12. 10.
• * 1.445

  Nisi sides data esset orare non posset. Aug. Six∣to Epist. 105.
• * 1.446

  See § 42.
• a 1.447

  Dan. 10. 12.
• b 1.448

  Exo. 30. 7, 8.
• c 1.449

  2 Cor. 12. 8, 9
• d 1.450

  Acts 12. 5.
• e 1.451

  Luke 22. 42, 43, 44.
• f 1.452

  Heb. 5. 7.
• * 1.453

  §. 27.
• g 1.454

  The whole Ar∣mour of God, on Eph. 6, 18. Treat. 3. Part. 2 §. 98.
• h 1.455

  Ibid. §. 118, 120.
• i 1.456

  Ibid §. 137, &c.
• * 1.457

  Cases wherein prayer is to be continued.
• * 1.458

  See The whole Armour of God, on Eph. 6. 18. Treat. 3. Part. 2. §. 116.
• k 1.459

  Moyses vincere adversarium non potuit; nisi post∣quam stabilis in signo allevatis ju∣giter manibus perseveravit. Cypr de Ex∣hort. Martyr. cap 8.
• * 1.460

  See § 42.
• a 1.461

  Psal 69 3.
• b 1.462

  —73. 26.
• c 1.463

  —77. 3.
• d 1.464

  —42. 6, 11.
• e 1.465

  Mat. 14. 30.
• f 1.466

  —8. 25, 26.
• g 1.467

  —26. 40, 41.
• h 1.468

  See The whole Armour of God, on Eph. 6. 18. Treat. 3. Part. 5 § 134.
• i 1.469

  Heb. 12. 12.
• k 1.470

  The Whole Ar∣mour of God, on Eph. 6. 18. Treat. 3. Part 5. §. 136. Periculum est si sit oralio tepida, & non ex vivâ affectione proce∣dens. In ascensu languescit, & de∣ficit eo quod non habet vigorem. Bern in Qua∣dragess, Serm 4
• * 1.471

  Interdum gravi∣ter impeditur oratio á pusitta∣nimitate spiritus. Bern Ioc, citat.
• b 1.472

  1 Sam. 10. 8.—13 8, &c.
• c 1.473

  Am. 8. 5.
• d 1.474

  Mal. 1. 13.
• e 1.475

  Iam. 1. 627.
• * 1.476

  Information in the cause of fruitlesse pray∣ers.
• f 1.477

  2 King. 6. 33.
• g 1.478

  Gal. 6. 9. See The whole Armour of God, on Eph 6. 13. Treat. 1. Part 4 § 12.
• h 1.479

  § 44. Necessitatibus implicatus or a fortiter & dic Deo quod habes in Psalmo, In ne∣cessitatibus meis erue me. Aug. Bonifac. Epist. 70.
• * 1.480

  See §. 42.
• a 1.481

  2 Sam. 11 25.
• b 1.482

  1 King. 20. 11
• c 1.483

  Eccl. 9. 11.
• d 1.484

  Pro. 21. 31.
• e 1.485

  Ier. 50. 23.
• f 1.486

  1 Sam. 15. 33.
• g 1.487

  Iudg. 1. 7.
• h 1.488

  Ios. 7. 4.
• i 1.489

  Iudg. 20. 21, 23
• k 1.490

  Iudg. 3, &c.
• l 1.491

  1 Sam. 21. 10.
• m 1.492

  2 Sam. 15. 14
• n 1.493

  1 Sam. 30 1.
• o 1.494

  2 Chro. 25. 11 22.
• p 1.495

  Psal. 44. 7, &c
• * 1.496

  Levissimus saepe casus ex victo vi∣ctorem, ex victore victum exerci∣tum reddit. 10. vian. de bello Neopolit.
• * 1.497

  —antiquo me∣mores de vulncre poenas Exigit alma Venus—Ovid. Meta∣morph lib. 14. De Marte a Dio∣mede vulnerato. Homerus Iliad. β 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1 Sam. 3. 18. 2 Sam. 15. 25.
• * 1.498

  Why God suf∣fereth enemies to prevaile over his Church.
• * 1.499

  Ios 7. 10, &c.
• * 1.500

  2 Sam 12. 10.
• * 1.501

  Num. 14. 44.
• * 1.502

  Iudg. 20 26.
• * 1.503

  Iudg. 20. 17. &c
• * 1.504

  Isa. 10. 5, &c.
• * 1.505

  1 Sam. 2. 6, 7.
• * 1.506

  —30. 6.
• * 1.507

  Hope to such as are over∣come.
• * 1.508

  Mis-judge not such as are vanquished.
• * 1.509

  Ex cordis affectu non belli eventu pensatur vel pe∣riculum, vel vi∣ctoria Christiani. Si bona suerit causa pugnantis, pugnae exitus malus esse non peterit: sicut nec bonus judicabi∣tur finis, ubi cau∣sa non bona, & intentio non re∣cta praecesserit. Si in voluntate al∣terum occidendi, te potius occidi contigerit, more∣ris homicida, Quod si praeva∣l••s, & voluntate superandi vel vindicandi fortè occidis hominem, vivis bomicida. Non autem ex∣pedit sive vivo sive mortuo, sive victori, sive victo esse homicidam. Infoelix victoria, quae superans ho∣minem, succum∣bis vitio. Bern, ad Mil. Tēp. c. 1
• a 1.510

  Vers. 11.
• b 1.511

  Vers. 11.
• c 1.512

  § 42.
• * 1.513

  Ios. 4. 9.
• * 1.514

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.515

  See §. 48.
• a 1.516

  Phil. 2. 4.
• b 1.517

  Heb. 10. 24.
• c 1.518

  Luke 10. 30.
• f 1.519

  Mat. 14. 14. Luk. 7 13.
• g 1.520

  Ezek. 16. 6.
• * 1.521

  Gen. 4. 9.
• * 1.522

  See §. 48.
• a 1.523

  Isa. 35. 3. 1 Thes. 5. 14.
• b 1.524

  Act. 20. 35. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• c 1.525

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. in Fab.
• d 1.526

  Luk. 1. 54. Vide Bezoe annot. majores in hunc loc & in Act. 20. 35.
• e 1.527

  Mar. 1. 31.
• f 1.528

  Mat. 14. 31.
• g 1.529

  Mar. 5. 41.
• h 1.530

  Ezek. 34 16.
• i 1.531

  Hos. 6. 1, 2.
• k 1.532

  Ioh. 14. 26.
• l 1.533

  Psal 91. 11.
• * 1.534

  Motives to succour one another.
• * 1.535

  Considerare de∣bemus, quod ae∣gritudinem sive animae, sive corporis, quam in homine alio vi∣demus, etiam nos habere possumus. Hoc ergo exhibe amus, &c. Aug. deverb. Apost. Serm. 21.
• * 1.536

  Reproofe of such as neglect the weake and ueedy.
• m 1.537

  Luk. 16. 21, &c.
• n 1.538

  Mat. 25. 41, &c.
• o 1.539

  Iam. 2. 13. Derision and oppression of the weake.
• * 1.540

  Lev. 19. 14.
• q 1.541

  Obad 10, &c.
• r 1.542

  Icr. 48. 27.
• s 1.543

  Gen. 9. 22, &c
• * 1.544

  Vrgere jacen∣tes, aut praecipi∣tantes impellere certè est inhuma∣num. Cic. pro. C Rab. Post.
• * 1.545

  Exhortation to succour the weake. Col. 3. 12.
• * 1.546

  Iob 29. 15, 16.
• * 1.547

  Mat. 7. 2.
• * 1.548

  Mat. 5. 7.
• * 1.549

  Rut. 2. 11.
• * 1.550

  Gen. 40. 23.
• * 1.551

  1 Sam. 25. 10.
• * 1.552

  Psal. 18. 25.
• * 1.553

  See § 48.
• a 1.554

  Gen. 47. 31.
• b 1.555

  Heb. 11. 21.
• c 1.556

  Ios. 5. 5.
• d 1.557

  Num. 9. 17.
• e 1.558

  1 Sam. 21. 6.
• f 1.559

  —1. 22.
• g 1.560

  Hos. 6. 6. Mat. 12. 7. Per hoc ubi scriptum est, mi∣sericordiam ma∣gis volo quam sacrificium, nihil aliud quam sa∣crificio sa∣crificium praela∣tum oportet in∣telligi: quoniam illud quod ab ho∣minibus appella∣tur sacrificium, signum est veri sacrificij. Porro autem misericor∣dia verum sacri∣ficium est. Aug. de Civ. Dei. l, 20. c. 5.
• * 1.561

  Hypocrites taxed.
• * 1.562

  See §. 48.
• a 1.563

  Gal. 6. 2.
• b 1.564

  Rom. 12. 15.
• c 1.565

  Heb. 13. 3.
• d 1.566

  1 Cor. 9. 19, &c.
• e 1.567

  2 Cor. 11. 28, 29.
• f 1.568

  Isa. 53. 4. Dilectionis offi∣cium est, invicem onera portare. Aug. de verb Apost. Serm. 21 Leo incidit in plagas; Rugire licet: exire non licet. Mus repit in cuniculos la∣queorum: nodos corrodit: Leo è plagis evadit. Aesop. Fab 14. Cum in hác vitâ sumut, onera no∣stra invicem por∣temus, ut adeam quae caret omni onere pervenire possemus. Aug. loc citat.
• * 1.569

  §. 48.
• a 1.570

  Act. 2 46. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 similis, vel idom: & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 animus. Vnani∣miter, concordi∣ter: uno animo, uno corde.
• b 1.571

  Act. 4. 24.
• c 1.572

  Iudg. 20. 1. Neh 8. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tanquam vir unus. i unanimi consensu.
• d 1.573

  Mat. 18. 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 De consensu vocis, seu soni 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 propriè dicitur.
• * 1.574

  See §. 48.
• a 1.575

  Isa 35 3.
• b 1.576

  Act. 20. 35.
• c 1.577

  1 Thes. 5. 14.
• d 1.578

  Gal. 6. 1.
• e 1.579

  Gen. 45. 27.
• f 1.580

  1 Thes. 3. 7.
• g 1.581

  Dan. 10. 19.
• h 1.582

  2 King. 5. 13.
• i 1.583

  1 Sam. 19. 7.—20. 2.—23 16.
• k 1.584

  2 Chro. 32. 8.
• l 1.585

  Ezr. 5. 1, 2. Hag 1. 14.
• m 1.586

  Neh. 2. 18.
• n 1.587

  Mat. 8. 27.—14 27.—17. 7. Luke 24. 52. Ioh. 20. 20.—21. 7.
• o 1.588

  §. 48.
• p 1.589

  § 49.
• q 1.590

  §. 51. Cervi cum fre∣tum transeunt sic se ordinant ut onera capitum suorum quae ge∣stant in cornibus, super invicem portent, ita ut posterior super anteriorem cer∣vice porrecta ca∣put collocet. Et quia necesse est unum esse qui caeteros praece∣dens, non antese habeat cui caput inclinet, vicibus dicuntur id agere &c. 〈◊〉〈◊〉 fretum transcunt, &c. Aug. de verb. Apost. Serm. 21
• * 1.591

  See §. 1,
• a 1.592

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 et dejecit. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.593

  contrivit. Chald. & Syr. ponunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.594

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fugavit.
• * 1.595

  § 2.
• d 1.596

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.597

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gladius. Vastitas. Desolatio.
• f 1.598

  2 Sam. 2. 26.—11. 25.
• * 1.599

  See §. 55.
• a 1.600

  Gen. 14. 19.
• b 1.601

  Ios. 10 41.
• c 1.602

  2 Sam 8. 1, &c
• * 1.603

  What depends on good Gene∣rals.
• d 1.604

  2 Sam. 18. 3. Chab••ias solebat dicere, terribilio∣rem esse cervo∣rum exercitum Leone duce, quam Leonum agmen ducente Cervo. Plut. in Apotheg
• e 1.605

  Iudg. 3. 11, 30—8. 28.
• * 1.606

  What requi∣site for good Generals.
• g 1.607

  Heb. 11. 32.
• * 1.608

  Military exer∣cises to be maintained.
• * 1.609

  Vsus magister optimus, Cic. pro C. Rab. Spartanorum resp. tanti habe∣batur apud singu∣las nationes, ut non classem, non militem, non au∣rum ab ea pete∣rent sed unum Spartanorum du∣cem: quo accepto, se tutos arbitra∣bantur. Patric. de regn lib. 1. tit. 13.
• * 1.610

  The Dignity of Chivalry.
• * 1.611

  See §. 55. David nunquam nisi consulto Do∣mino bellumad∣orsus est. Ideo in omnibus victor praelijs. Ambr. Offic. lib. 1. cap 35. Vnlawfull wars unprof∣perous.
• b 1.612

  2 Chro. 19. 2.
• c 1.613

  —18. 14, &c.
• d 1.614

  —35. 20, &c. Lawfull wars not wel waged
• e 1.615

  Ios. 7. 10, &c.
• f 1.616

  Iud. 20. 21, &c
• h 1.617

  1 Chro. 10. 13
• i 1.618

  2 Chro. 36. 13. Ezek. 17. 18.
• * 1.619

  Quos arma & equi, & milites, & machinamen∣ta capere non po∣tuerunt, hos pec∣cati natura vin∣ctos hostibus tra∣didit. Chrys. Hom. 7. in 1 Tim. 2. Why warres prosperous.
• * 1.620

  Iust wars to be undertaken.
• * 1.621

  Incerti casus pugnarum: Mars{que} commu∣nis. Cicer. in Orat pro Mil.
• l 1.622

  1 Sam. 17. 47—25. 28.
• m 1.623

  Ios. 5. 14.
• * 1.624

  See §. 55.
• a 1.625

  Num. 21. 23, 33.
• b 1.626

  Ios. 10. 5.
• c 1.627

  —11. 5.
• d 1.628

  Iudg. 11. 12.
• e 1.629

  1 King. 20. 21
• f 1.630

  2 Chro. 20. 23
• g 1.631

  Num. 14 44.
• h 1.632

  Iudg. 20. 21.
• i 1.633

  1 Sam 4. 1.
• k 1.634

  1 King. 22. 4.
• * 1.635

  What makes offensive war unprosperous
• * 1.636

  1 King. 20. 11.
• * 1.637

  See §. 55.
• * 1.638

  2 Sam. 8. 5.
• * 1.639

  —10. 18.
• * 1.640

  2 Chro. 22 7, &c.
• * 1.641

  Vidisti cos leno∣nis agere offici∣um in regis gra∣tiam, &c. Qua∣propter non ipse s••l••u, sed & om∣nes qui adhaere∣bant, poenae sue∣runt participes. Chrys. Hom. 32. in Gen. 12. 2 Sam. 10 19. 2 Chro. 18 31. & 19 2.
• * 1.642

  See §. 55. Secure dissipen∣tur gentes quae bella volunt, & abscindantur qui nos contur∣bant. Bern. ad Mil. Temp c 3.
• a 1.643

  Num. 31. 3.
• b 1.644

  —17.
• c 1.645

  1 Sam. 15. 3.
• d 1.646

  Ezek. 9. 6.
• e 1.647

  Gen. 14. 17.
• f 1.648

  Num. 31. 7.
• g 1.649

  Ios 8. 22.
• h 1.650

  2 Sam. 8. 2.
• i 1.651

  Heb. 7. 1.
• k 1.652

  2 King. 10. 30.
• l 1.653

  Ezek. 29. 19.
• m 1.654

  1 Sam. 15. 13 19.
• n 1.655

  1 King 20. 42
• * 1.656

  Qui causa mortis est, potius in culpâ est quam iile qui occidit. Aug. Macedon. Epist. 54.
• * 1.657

  Cum homo ab ho∣mine occiditur, multum distat utrum fiat no∣cendi cnpiditate, vel injustè ali∣quid auferendi, sicut à latrone, an ulcisc endi vel o∣bediendi ordine, sicut à judice, si∣cut à car••ifice••an evadend••, sive subveniendi ne∣cessitate, sicut in∣terimitur hostis à milite. Aug. Ib.
• q 1.658

  1 Sam. 25. 28.
• r 1.659

  Heb. 11. 32.
• s 1.660

  1 King. 5. 3.
• t 1.661

  Isa. 9. 6.
• * 1.662

  Souldiers need not be daun∣ted at the bloud which they shed in warre.
• u 1.663

  1 Chro. 22. 9, 10.
• * 1.664

  Miles hostem, & judex, vel Mini∣ster ejus, n••cen∣tem, non mihi videntur peccare cunshominem occidunt. Aug. de lib. arbitr. l. 1. c. 4.
• a 1.665

  Deut. 13. 8.—19. 13.
• b 1.666

  Ier. 13 14. Ezek. 5 11. Zec. 11. 6.
• * 1.667

  Directions about killing enemies.
• * 1.668

  Pagani necandi non essent, si quo∣modo aliter pos∣sent à nimiâ in∣festatione, seu oppressione fideli∣um cohiberi. Bern. ad Mil. Temp. cap 3. Magnum Baby∣loniae crudelitatis indicium est, ne senibus quidem pepercisse: quo∣rum aetas etian, interhostes vene∣rabilis est. Hier. Com in Isa. 46 In what cases no mercy to any.
• g 1.669

  Gen. 22 2.
• h 1.670

  Deut 20. 16.
• i 1.671

  Exo 17. 14. Deut. 25. 17, 18, 19. 1 Sam. 15. 2, 3.
• k 1.672

  Deut. 20. 13. Cur irasceretur Deus adversus Chaldaeos quos ip∣se misit ad capi∣endum Israel? Respondit, illos abusos esse cru∣delitate suá & plus imposuisse plagarum, quam Dei ultio flagi∣tabat. Hier. Comment. in Isa. 46. In what cases enemies may be tortured.
• n 1.673

  Iudg. 1. 6, 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Radamanthi jus, ut Arist. Eth. l. 5. c. 8.
• o 1.674

  2 Sam. 12. 31.
• p 1.675

  —10. 4.
• q 1.676

  Ier. 39. 6, 7.
• * 1.677

  4. Slay in love
• r 1.678

  Mat. 5. 44.
• * 1.679

  5. Avenge not thy selfe.
• s 1.680

  2 Sam. 3. 27, 29.
• t 1.681

  1 King. 2. 32.
• * 1.682

  See §. 1.
• * 1.683

  Benefits of writing things
• * 1.684

  Vox audita perit, littera scripta manet.
• b 1.685

  Neh. 9. 38.
• c 1.686

  Est. 3. 12.
• d 1.687

  —8. 9.
• e 1.688

  Psal. 102. 18.
• f 1.689

  Tostatus Quaest. in hunc loc.
• g 1.690

  Osian de
• h 1.691

  Tuis Com∣mentarijs de rebus istis: ut infr. 34. 27. & Deut. 31. 9. Trem. & Iun. in annot. in hunc loc. Sic ferè Calvin Simler. & alij.
• * 1.692

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.693

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.694

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Insere in aures Iehoschuae. Trem. &. Iun.
• * 1.695

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.696

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.697

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.698

  2 King. 21. 13.
• g 1.699

  Gen. 7. 23.
• h 1.700

  Isa. 43. 25.
• * 1.701

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.702

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vbivú terrarum suerit, quàm laté patet coelum, Trem &. Iun. in hunc loc.
• i 1.703

  Deut. 25. 19.
• k 1.704

  —9. 14.—29. 20.
• * 1.705

  See § 6.
• a 1.706

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.707

  Mat. 21. 42.
• c 1.708

  Rom. 1. 2.
• d 1.709

  2 Tim. 3. 16.
• e 1.710

  2 Pet. 1. 19, 21
• f 1.711

  Rom 4 23, 24.
• g 1.712

  1 Cor. 10 11
• h 1.713

  Rom. 15. 4.
• i 1.714

  Ioh. 5. 39.
• k 1.715

  2 Tim. 3. 15.
• * 1.716

  See §. 61.
• a 1.717

  2 Pet. 1. 21.
• b 1.718

  Exo 31. 18.
• c 1.719

  Exo. 34. 1.
• d 1.720

  Deut. 10 4, 5.
• * 1.721

  1 Thess. 2, 13.
• * 1.722

  See §. 61.
• a 1.723

  Num. 21. 14.
• b 1.724

  2 Sam. 1. 18. Ios. 10. 13.
• c 1.725

  1 King. 14. 19
• d 1.726

  —4. 33. Prima historiae lex est, ne quid falsi dicere aude∣at, deinde ne quid veri non audeat, &c.
• * 1.727

  Vide plura apud Cic. de Orat. lib. 2. de legibus histo∣riae consriben doe. Vide item Vossium de Arte hist. cap. 9, 10.
• * 1.728

  See §. 61.
• a 1.729

  Deut. 10. 5.
• b 1.730

  —31. 26.
• c 1.731

  2 King. 22. 8, 11, 10.
• d 1.732

  Ier. 52. 14.
• e 1.733

  Nec titulus ni∣mio, nec cedro charta notetur. Ovid de Trist. l. 1. Eleg 1.
• f 1.734

  1 Tim. 3. 15. Veritatem facili est ab Ecclesiâ sumere, cum Apo∣stoli, quasi in de∣positorium dives, plenissimè in tam contulerint om∣nia quae veritatis sunt, uti omni•• quicun{que} velit, sumat ex câ po∣tum vitae Iren. de Haer. l. 3. c. 4. Polid or. Virg. de rerum in∣ventoribus. lib. 9. cap. 7.
• * 1.735

  See §. 61. See A Plaister for the Plague, on Num. 16. 47. §. 63.
• a 1.736

  Gen. 19. 26.
• b 1.737

  Exo. 12. 27.
• c 1.738

  —13. 14.
• d 1.739

  Num. 16. 38, &c.
• e 1.740

  Gen. 11. 9.
• f 1.741

  Num 11. 3.
• g 1.742

  —21. 3.
• h 1.743

  Ios. 7. 27.
• i 1.744

  Compare 2 King. 14. 7. with 2 Chro. 25. 12.
• k 1.745

  Est. 9. 26.
• l 1.746

  Ezek 39. 11.
• * 1.747

  See §. 61.
• a 1.748

  Exo. 12. 17.—13. 14. Deut. 6. 20.
• b 1.749

  Gen. 18. 19.
• c 1.750

  Exo. 18. 8.
• * 1.751

  Luke 24. 14.
• * 1.752

  Est. 9. 26.
• * 1.753

  See the Dis∣course of disco∣vering the powder-trea∣son, in the works of King IAMES.
• * 1.754

  Private memo∣rials of Gods judgements.
• * 1.755

  See §. 61.
• a 1.756

  Exo 3. 6.
• b 1.757

  Ios. 1. 6.
• c 1.758

  Deut. 17. 18.
• d 1.759

  —3. 21.
• e 1.760

  2 Sam. 7. 9.
• f 1.761

  2 Chr. 15. 2.
• g 1.762

  2 King. 19. 25
• * 1.763

  See §. 61. See also The Plaister for the Plague, on on Num. 16. 45 § 21.
• a 1.764

  Deut. 32. 35.
• b 1.765

  Rom. 12 19.
• c 1.766

  Psal. 94. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.767

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.768

  Nah. 1. 2.
• * 1.769

  Gods proper∣ties manifested in destroying enemies.
• f 1.770

  Act. 9. 5.
• e 1.771

  Rom. 2. 5, &c.
• g 1.772

  Psal 9. 15.
• h 1.773

  Psal. 9. 16. Iudgment on enemies mini∣sters comfort to Saints.
• i 1.774

  Heb. 13. 6.
• * 1.775

  God to be prai∣sed for enemies destruction.
• k 1.776

  Exo 15. 6.
• l 1.777

  2 Sam. 22. 1, &c.
• * 1.778

  Gods execu∣ting vengeance terrour to wic∣ked.
• * 1.779

  Deus justè vindi∣cans tradit impios in concupiscenti∣as aliorum noce∣re volentium, sua semper incom∣mutabili aequita∣te servato. Aug. ad Simplic. l 2. Quaest. 1.
• * 1.780

  See § 61.
• a 1.781

  Gen. 6. 7.
• b 1.782

  —19. 24, 25.
• c 1.783

  Num. 21. 32.
• d 1.784

  Ios. 11. 14.
• e 1.785

  Nah. 1. 14.
• f 1.786

  Ier. 48. 42.
• g 1.787

  Isa. 13. 19.
• h 1.788

  1 Sam. 15. 3.
• i 1.789

  —14. 48.—15. 7, 8.
• k 1.790

  —30. 17.
• l 1.791

  Psal 47. 2, 3.
• * 1.792

  Deut. 7. 1.
• * 1.793

  Gen. 15. 16. Lev. 18. 25.
• * 1.794

  See A Plaister for the Plague, on Num. 16. 45. §. 22.
• * 1.795

  Lev. 26. 18, 32.
• * 1.796

  Psal. 18. 26.
• * 1.797

  See §. 61.
• a 1.798

  Ier. 16. 16.
• * 1.799

  Ier. 44. 12.
• * 1.800

  Ier. 23. 23, 24.
• * 1.801

  Psal. 139. 7, &c.
• * 1.802

  2 Sam. 24. 17.
• * 1.803

  See §. 1.
• a 1.804

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sacrificium. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Altare.
• b 1.805

  Lev. 9. 7.
• c 1.806

  Gen. 8. 20.
• d 1.807

  Ios. 22. 26, 27.
• e 1.808

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 aedificavit, extruxit.
• f 1.809

  Ios. 8. 31.
• g 1.810

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• h 1.811

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 erexit vexillum Isa. 10. 18. Nam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 significat erigere.
• i 1.812

  Isa. 11. 10.—13. 2.—18. 3.
• k 1.813

  Ier. 4. 21.—51. 12.
• * 1.814

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• m 1.815

  Dominus exul∣tatiomea, vel exaltatiomea.
• n 1.816

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.817

  Nomen omnipo∣tentis Dei quatu∣or literis Hebrai∣cis scribitur, & apud Iudaeos vo∣catur ineffabile. Hieron. Com∣ment. in Ezek. 16.
• a 1.818

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Adonai Elo∣him. Gen. 2. 4.
• b 1.819

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Adonai Elo∣him. Gen 15. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Elohim Ado∣nai. Psal. 68. 20 In priori exemplo Adonai praeponi∣tur Iehouae In po∣steriori postconi∣tur. In utro{que} scri∣bitur cum Chi∣rick sub Vau, & pronunciatur Elohim.
• c 1.820

  Lev. 24. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Et expressit, seu pronunciavit illud nomen: & maledixit.
• d 1.821

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iod
• e 1.822

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He
• f 1.823

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Psal. 135. 4.
• g 1.824

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iod
• h 1.825

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He
• i 1.826

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Teth
• k 1.827

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Van
• * 1.828

  Deut. 28. 58. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nomen illud glo∣riosissimum, & reverendissimum Iehovah Deum tuum.
• l 1.829

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• m 1.830

  Compare Psal. 110. 1. with Mat. 22. 44. And Ier. 31. 31, 32, 33, 34. with Heb. 8. 8, 9, 10, 11.
• n 1.831

  Psal. 136 3.—97. 5. Isa, 1. 24. Ios. 3. 11.
• * 1.832

  Gen. 18 27. Psal. 2. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the LORD
• * 1.833

  Ten Hebrew names of God Hieron. in Epist. ad Mar cc••.
• * 1.834

  Aquila tran∣slates 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Trem. & Iun. Deum for∣tem.
• * 1.835

  Dominus exerci∣tuum, quod exer∣citus omnes pro arbitrio suo agit. Trem. & Iun. in Psal. 24.
• * 1.836

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Basis.
• * 1.837

  Iehovah Gods most proper name.
• a 1.838

  Gen. 19. 2.—24. 9.
• b 1.839

  Psal. 82. 1.—85.
• c 1.840

  Vorstius de Deo. Disput. 2. de Numin. Dei. §. 19.
• * 1.841

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 d Gen. 22 14.
• * 1.842

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 e Iudg. 6 24.
• * 1.843

  The excellen∣cies of this title Iehovah.
• f 1.844

  •• Ie
• g 1.845

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ho
• h 1.846

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vah
• i 1.847

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Rev. 1. 4.
• k 1.848

  Literae quies∣centes.
• l 1.849

  Vt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He Demonstrati∣va.
• m 1.850

  Vt pronomi∣na 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.851

  In regimine.
• a 1.852

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Exo. 3. 15.
• n 1.853

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Isa. 63. 16.
• o 1.854

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• p 1.855

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Exo. 3. 14.
• q 1.856

  Exo. 3. 15.
• * 1.857

  Mal. 3. 6.
• b 1.858

  Exo. 6. 3. Vide Trem. & Iunij an not. in hunc. loc.
• c 1.859

  Exo. 66.
• d 1.860

  Gen. 24.
• * 1.861

  Deut. 28. 58.
• * 1.862

  Moses
• * 1.863

  built an altar
• * 1.864

  and called the name of it
• * 1.865

  Iehovah-Nissi.
• * 1.866

  See §. 73.
• a 1.867

  Gen. 18. 19.
• b 1.868

  —35. 1, &c.
• c 1.869

  —8. 20.
• d 1.870

  —12 8.
• e 1.871

  —26. 25.
• f 1.872

  —33. 20.
• g 1.873

  Exo. 3 5. 1, &c
• h 1.874

  2 Sam: 5. 19.
• i 1.875

  —21. 1.
• k 1.876

  —24. 25.
• l 1.877

  —6. 17.
• m 1.878

  1 Chro. 23. & 24. & 25. & 26.
• n 1.879

  1 Chro. 28. 11.
• o 1.880

  2 Chro. 3. 1.
• p 1.881

  —4. 1, &c.
• q 1.882

  —6. 1, &c.
• r 1.883

  2 Chro. 14. 3, &c.
• s 1.884

  —15. 12.
• t 1.885

  —17. 7.
• u 1.886

  —20. 3.
• x 1.887

  —24. 5.
• y 1.888

  —29. 3, &c.
• z 1.889

  —34. 3, &c.
• a 1.890

  Neh. 13. 8, 9.
• b 1.891

  2 Chro. 30. 1.—35. 1.
• * 1.892

  Neh. 8. 9, 16.
• c 1.893

  Euseb. de vitâ Constant. l 2.
• d 1.894

  Ibid.
• e 1.895

  Ibid. l 3.
• f 1.896

  Ibid. l. 3.
• g 1.897

  Ibid.
• h 1.898

  Ibid.
• i 1.899

  Ibid l. 4,
• k 1.900

  Ibid.
• l 1.901

  Ibid.
• m 1.902

  Hunc mihi prae omnibus finem praepositum esse debere judicavi, ut in sanctissima Ecclesiae Caetholi cae multitudine, una fides, sincera charitas, & con∣sentiens erga Deum omnipo∣tentem religionis cultus conserve∣tur. Euseb de vit. Constant. l 3.
• n 1.903

  Solicitudo cle∣mentiae tuae in Catholic â Eccle∣siâ nihil impaca∣tum, nibil vult esse diversum. Leo Papa ad Theodos. Epist. 12.
• o 1.904

  Pro integritate fidei Catholicae Christianissimum Principem opor∣tet esse sollicitum. Idem. Epist, 10
• p 1.905

  2 Chro. 9. 8.
• q 1.906

  Psal. 82. 6.
• r 1.907

  Isa. 49. 23.
• * 1.908

  See § 40. See also Dearths Death on 2 Sam. 21. 1. §. 15.
• * 1.909

  See §. 71.
• * 1.910

  a Exo. 15. 1, 20 21.
• b 1.911

  Iudg. 5. 1, &c.
• c 1.912

  2 Chro. 20 26
• d 1.913

  Psal. 22. 22.
• e 1.914

  —26. 12.
• f 1.915

  —35. 18.
• g 1.916

  —116. 18, 19.
• * 1.917

  See §. 73.
• a 1.918

  §. 65.
• b 1.919

  Gen. 4. 25.—5. 9.—17. 19.
• c 1.920

  —17. 5, 15.—32. 28.
• d 1.921

  —16. 14.—32. 2. 2 Chro. 20. 26.
• e 1.922

  Exo. 16 32, 33
• f 1.923

  Ios 4. 9, 20.
• g 1.924

  Lev. 23. 42.
• h 1.925

  25. 54, 55.
• * 1.926

  Mal. 3. 6.
• * 1.927

  See §. 71.
• a 1.928

  Gen. 33 20.
• b 1.929

  Gen 33. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.930

  Gen 35. 1.
• d 1.931

  —7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.932

  Gen. 22. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.933

  Gen. 16. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• g 1.934

  Gen. 32. 30.
• * 1.935

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• h 1.936

  Exo. 15. 1.
• i 1.937

  Iudg 5. 1.
• k 1.938

  2 Sam. 22. 1.
• l 1.939

  Isa. 38. 9.
• m 1.940

  1 Chro. 16. 23, 28.
• n 1.941

  Psal. 68. 34. Exitus bellorum ex Dei pendere judicio docet Aug. de Civ. Dei. lib. 5. cap. 22.
• * 1.942

  See The Saints Sacrifice, on Psal. 116. § 78 See also in The Whole Armour of God, on Eph. 6. 18. Treat. 3. Part. 2. § 59, &c.
• * 1.943

  Psal 18. 2.
• a 1.944

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.945

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.946

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Manus super solium Domini. Or, Manum su∣per solium Domi∣nus.
• * 1.947

  Gen. 14. 22.
• e 1.948

  Deut. 32. 40.
• f 1.949

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• g 1.950

  Psal. 2. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• h 1.951

  Quia manus Hamaleki fuit contra sol••um Iah, bellum Ieho∣vae in Hamale∣kum, &c. Iun.
• * 1.952

  Si quis illud, Pluit Dominus à Domino, non de Patre & Filio accipit sed cun∣dem à scipso de∣pluisse dicit. anathema sit. Socrat. Hist. Eccles l. 2. c. 3.
• k 1.953

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.954

  Vers 14.
• m 1.955

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.956

  1. The Infe∣rence.
• * 1.957

  2. The manner of expressing Gods enmity.
• * 1.958

  3 One of the parties be∣twixt whom the enmity is.
• * 1.959

  4. The other party.
• * 1.960

  5. The means of executing vengeance.
• * 1.961

  6. The conti∣nuance.
• * 1.962

  See §. 76.
• a 1.963

  Rev. 1. 1, 3.
• b 1.964

  2 Thess. 2. 8.
• c 1.965

  Rev. 17. 26, 27
• d 1.966

  Rom. 11. 25. 26
• e 1.967

  Rom. 11. 25.
• f 1.968

  §. 66.
• * 1.969

  See §. 76.
• a 1.970

  Psal. 95. 11. Num. 14. 21, &c
• b 1.971

  1 Sam. 3. 14.
• c 1.972

  Ier. 22. 24.
• d 1.973

  Ezek. 17. 16.
• e 1.974

  Am. 6. 8.
• f 1.975

  Ezek. 5. 11.
• g 1.976

  Ier. 44. 26.
• h 1.977

  —46.18.
• i 1.978

  Zeph. 2. 9.
• k 1.979

  Isa. 14. 24.
• * 1.980

  Non ideò Deus jurat, quod fide credentis indige∣at, &c. Deus cum loquitur fidelis est: cujus sermo sacramen∣tum est. Non enim propter sa∣cramentum fide∣lis omnipotens Deus:sed propter Deum etiam fi∣dele sacramen∣tum est. Amb. de Cain & Abel. l. 1. c. 10. Quia illud veri∣us solemus crede∣re quod jureju∣rando firmatur, ne nostra claudi∣cet fides, jurare describitur Deus, Amb. loc. citat.
• l 1.981

  Isa 54. 9.
• m 1.982

  Gen. 22 16.
• n 1.983

  Exo 13. 5.
• o 1.984

  Psal 89. 3.
• * 1.985

  Mans slownes to beleeve.
• * 1.986

  Sihominibus af∣firmantibus se vera dicere, eti∣amsi non addant sermoni jura∣mentum, credere solemus, quis adeò furiosus esse po∣test, ut non cre∣dat Conditori omnium rerum, praesertim iura∣mento interposito. Theodor Dia∣log. 1.
• * 1.987

  Gods oath for vengeance, terrour.
• * 1.988

  Quibus juravi in jrâ meâ. Mag∣nus terror. Aug. Enar. in Psal. 94.
• s 1.989

  2 Cor. 1. 23.
• * 1.990

  Bonds of an oath.
• t 1.991

  Gal. 1. 20.
• u 1.992

  Ruth. 1. 17.
• x 1.993

  Gen. 42. 15.
• y 1.994

  Num. 5. 20.
• a 1.995

  Heb. 6. 13.
• b 1.996

  Ier. 51. 14.
• c 1.997

  —44. 26.
• d 1.998

  Am 8. 7.
• e 1.999

  Psal. 8. 35.
• f 1.1000

  Isa. 62. 8.
• g 1.1001

  Exo 17. 16.
• h 1.1002

  Psal 95. 11.
• * 1.1003

  Iurat per semet∣ipsum, ut vel ju∣ranti Deo, cre∣das alium Deum omnino non esse Tertul advers. Marcion. lib. 2.
• * 1.1004

  Loqui Dominum magnum est. Quanto magis jurare Deum? Iurantem homi∣nem debes time∣re, ne propter ju rationem faciat quod contra vo∣luntatem ejus est, quanto magis Deum qui nihil temerè iurare po left? Aug. Enar. in Psal. 94.
• * 1.1005

  See §. 76.
• a 1.1006

  Ios, 5 13, 14.
• b 1.1007

  Exo. 15. 3.
• c 1.1008

  1 Sam. 18. 17.
• d 1.1009

  Exo. 14 24, &c.
• e 1.1010

  Ios 6. 20.
• f 1.1011

  —10. 11.
• g 1.1012

  Iudg 3. 31.
• h 1.1013

  —7. 8. 12.
• i 1.1014

  —15. 8.
• k 1.1015

  1 Sam. 7. 10.
• l 1.1016

  —14. 13, &c.
• m 1.1017

  2 Sam. 5. 24. 1 Sam. 14, 15. 2 King. 7. 6.
• n 1.1018

  Iudg. 7. 22. 2 Chro. 20. 22.
• o 1.1019

  2 King. 19. 35
• p 1.1020

  Exo. 14 25:
• q 1.1021

  Ios. 10. 10.
• r 1.1022

  Iudg 7, 22.
• s 1.1023

  1 Sam. 14 15.
• t 1.1024

  2 Sam 5. 24.
• u 1.1025

  2 Chro. 20. 20
• x 1.1026

  Rom. 8. 31.
• y 1.1027

  2 King 6. 16.
• z 1.1028

  Act. 9. 5.
• * 1.1029

  See §. 76.
• a 1.1030

  §. 2.
• b 1.1031

  Ier. 46. 18, 19.
• c 1.1032

  Zeph. 2. 9.
• d 1.1033

  Isa. 14. 24, 25.
• e 1.1034

  1. Sam. 2. 30.
• f 1.1035

  Lev. 26. 23.
• g 1.1036

  Isal. 18. 26.
• * 1.1037

  See §. 76.
• a 1.1038

  Ios. 12. 6, 7.
• b 1.1039

  2 King. 17. 6.
• c 1.1040

  —25. 9.
• * 1.1041

  Iamseges est ubi Troia fuit. Ovid. in Epist. Penel. ad Vliss.
• * 1.1042

  §. 13.
• d 1.1043

  Isa. 45. 7.
• e 1.1044

  2 〈…〉〈…〉 14.
• * 1.1045

  Sec §. 76.
• a 1.1046

  Exo. 20. 5.—347. Num. 14. 18.
• b 1.1047

  Isa. 13. 20. Ier. 50 39.
• c 1.1048

  Psal. 109. 13.
• d 1.1049

  Rom. 2. 4. 2 Pet. 3. 9.
• * 1.1050

  Exo. 20. 5.
• e 1.1051

  Ier. 44. 21, 22.
• f 1.1052

  Exo. 20. 5.
• * 1.1053

  Eccl. 8. 11.
• g 1.1054

  Iudg. 6. 33.
• h 1.1055

  —10. 17.
• i 1.1056

  1 Sam. 14. 48.
• k 1.1057

  —15. 7.
• l 1.1058

  —30. 17.
• m 1.1059

  Est. 3. 1.
• n 1.1060

  —7. 10.
• o 1.1061

  —9. 10.
• p 1.1062

  2 Chro. 29. 6, &c.
• q 1.1063

  —34. 20, &c.
• * 1.1064

  Quis finis fru∣ctusve secularis huius non dico militiae, sed mali∣tiae Bern. ad Mil. Temp. c. 2. Quis ense accin∣getur, & non contraria lenitati & iustitiae exer∣cet? id est dolum, & asperitatem, & iniustitiam: propria scil. nego∣tia praesiorum. Tertul. advers Iud. & advers. Marcion. De militum vio lentia, lege Chrys. Hom. 76. ad Pop. Quovalidior est, eo promptior ut inseriorem oppri∣mal Ambr. Offic l. 1. c. 35. Erat ubi{que} iusti∣tium ob bello∣rum frequenti∣am. Hier, in Zac. 8.
• * 1.1065

  Cerne cruento borrore castro∣rum bella ubi{que} divisa. Madet or∣bis mutuo san∣guine, &c. Cypr. Epist. lib. 2. Epist. 2. ad Donat.
• * 1.1066

  Marte cadunt subiti per mutua vulnera fratres. Ovid. Meta∣morph. lib. 3. fab. 1.
• * 1.1067

  Senec. Traged 3 quae dicitur Thebais Idem Traged 5 quae dictur Oedipus. Caecil Stat. in Theb. Ovid in Ibin & 3 Fast.
• * 1.1068

  Sicut torrens qui valdè excurrit & inundat, om∣nia secum rapit & perdit, ita & barbari illi inva∣serunt omnes genecs, & perdi∣derant, Chrys. Hom 35. in Gen. 14.
• * 1.1069

  See §. 77. 2 Chro. 14. 11.
• a 1.1070

  §. 13, 14, &c.
• b 1.1071

  §. 17. Ex animo homi∣num vitioso bel∣lum erumpit. Chrys. in Mat. 10. Hom. 36.
• c 1.1072

  §. 17.
• * 1.1073

  §. 84.
• a 1.1074

  Ezek. 5. 16.
• b 1.1075

  Deut. 32. 23.
• * 1.1076

  2 Sam. 241 14.
• * 1.1077

  Gen. 49. 7. Homo homini lu∣pu••. Plaut in Asinar.
• * 1.1078

  Lev. 26. 25, 26. Ier. 14. 12. Ezek. 6. 11.
• * 1.1079

  Ier. 21. 6, 7.
• * 1.1080

  Ioseph. de Bello Iud. l. 6. c. 11.
• * 1.1081

  Stow in his ge∣nerall Chron. of Engl. an. 4. Eliz.
• b 1.1082

  §. 17, 18.
• c 1.1083

  Lam 3. 33. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ex corde suo.
• d 1.1084

  Isa. 38. 21
• a 1.1085

  Act. 13. 22.
• b 1.1086

  1 Sam. 25. 22.
• a 1.1087

  Psal 144. 15.
• b 1.1088

  1 Chro. 22 9
• c 1.1089

  2 Chro. 17. 10
• * 1.1090

  An. Dom. 1553. 1. Mar.
• * 1.1091

  17. Nov. 1558.
• * 1.1092

  An Dom. 1559. Reg. 2.
• * 1.1093

  Franciscus & Maria Dei gra∣tia Scotiae, An∣gliaeo & Hiberniae Rex & Regina.
• * 1.1094

  An. Dom. 1559 Reg. 2.
• * 1.1095

  An. Dom. 1562 Reg. 4.
• * 1.1096

  An. Dom. 1569 Reg. 11. The forme of this excommunication is in the very words thereof recor∣ded in Cam∣den. Annal. re∣rum Anglic. & Hibern. Reg. Elizab. part. 2. MDLXX.
• * 1.1097

  An. Dom. 1570 Reg. 12.
• * 1.1098

  An Dom. 1570. Reg. 12.
• * 1.1099

  An. Dom. 1571. Reg. 13.
• * 1.1100

  An. Dom. 1576. Reg 18.
• * 1.1101

  An. Dom. 1578. Reg 20.
• * 1.1102

  An. Dom. 1580. Reg 22.
• * 1.1103

  An. Dom. 1581. Reg. 23.
• * 1.1104

  An. Dom. 1583. Reg. 26.
• * 1.1105

  An. Dom. 1585 Reg. 27.
• * 1.1106

  An. Dom. 1586 Reg. 27.
• * 1.1107

  An. Dom. 1587. Reg. 29.
• * 1.1108

  An. Dom. 1588. Reg. 30.
• * 1.1109

  An. Dom. 1593. Reg. 35.
• * 1.1110

  An. Dom. 1594. Reg. 36.
• * 1.1111

  An. eodem.
• * 1.1112

  An. Dom. 1598. Reg. 40.
• * 1.1113

  An. Dom. 1599 Reg. 41.
• * 1.1114

  An. Dom. 1600 Reg. 42.
• * 1.1115

  An. Dom. 1602 Reg. 44, 45.
• * 1.1116

  Queene Eliza∣beth was borne at Greenwich, 7. Sept. 1533. and died at Richmond, 24. Mar 1602. She began her raigne 17. Nov 1558 and en∣ded her raigne with her life 24. Mar. 1602.
• * 1.1117

  24. Mar, 1602.
• * 1.1118

  Occubult sol: nox nulla secuta est.
• * 1.1119

  Queene Eliza∣beth died about two in the morning. About eight King Iumes was proclai∣med at Court: & about eleven in Cheape-side An Dom. 1603 Reg. 1.
• * 1.1120

  The day ap∣pointed to blow up the Parliament with gun powder, was 5. Nov. 1605. Reg. Iacobi 3.
• * 1.1121

  6. Octob. 1623 Reg. Iacobi 20.
• * 1.1122

  An Dom. 1623 26. Oct. stilo vet. 5. Nov. stilo novo.
• * 1.1123

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dixit Arist. Rhet. 3. 2
• * 1.1124

  1066. Oct. 14
• * 1.1125

  1087. Sep. 9.
• * 1.1126

  1100. Aug. 1.
• * 1.1127

  1135. Dec. 2.
• * 1.1128

  1154. Oct. 25.
• * 1.1129

  1189. Iul. 6.
• * 1.1130

  1199. Apr. 6.
• * 1.1131

  1216. Oct. 19.
• * 1.1132

  1272. Nov. 16,
• * 1.1133

  1307. Iul. 7.
• * 1.1134

  1326. Ian. 25.
• * 1.1135

  1377. Iun. 21.
• a 1.1136

  Henry 6. Edward 5. Richard 3.
• b 1.1137

  Hen. 6. his son. Edw 5 his brother.
• * 1.1138

  1399. Sept. 29.
• * 1.1139

  1412. Mar. 20.
• * 1.1140

  1422. Aug. 31.
• * 1.1141

  1460. Mar. 4.
• * 1.1142

  1483. Apr. 9.
• * 1.1143

  1483. Iun. 22.
• * 1.1144

  2485. Aug. 22.
• * 1.1145

  1509. Apr. 22.
• * 1.1146

  1546. Ian. 28.
• * 1.1147

  1553. Iul. 6.
• * 1.1148

  See §. 88.
• * 1.1149

  § 17.
• a 1.1150

  Rom 12. 18.
• b 1.1151

  Mat. 5. 9.
• c 1.1152

  Pro. 12. 20.
• d 1.1153

  1 Sam. 25. 6. 1 Chro. 12. 18.
• e 1.1154

  Deut. 20 10. Pax & concor∣dia omnibus ho∣minibus aman∣tur, & omnibus hominibus sunt neces∣sariae. Bern de modo benè viv. Serm. 7.
• f 1.1155

  Rom 15. 33.
• g 1.1156

  2 Thess 3. 16.
• h 1.1157

  Luke 10. 6.
• i 1.1158

  Isa 9 6.
• k 1.1159

  Eph. 2. 14.
• l 1.1160

  Heb. 7. 2.
• m 1.1161

  Gal. 5. 22.
• n 1.1162

  Prov. 3. 17.
• o 1.1163

  Num. 25. 12.
• p 1.1164

  Eph. 6. 15.
• q 1.1165

  Isa. 527.
• * 1.1166

  Differamus om∣nes laudes pacis ad illam patriam pacis. Ibi eam plenius laudabi∣mus, ubi eam ple∣nius habebimus. Aug. Enar. in Psal. 147.