Eben-ezer a memoriall of the deliverance of Essex, county, and committee, being an exposition on the first ten verses of the third chapter of the prophesie of Habakkuk in two sermons. The first preached at Colchester before his Excellency on a day of thanksgiving for the surrender thereof. The other at Rumford unto the committee who were imprisoned by the enemy Sep. 28. a day set apart unto thanksgiving for their deliverance. / By John Ovven pastor of the church of God which is at Coggeshall.

None so vile enemies to the Church as superstitious Apostates.

These two Nations then set out all manner of opposers, grosse Idolators as Cushan, and superstitious envious Apostates as Midian.

2. Their state and condition severally: 1 The tents of Cushan were in Affliction: the tents, the Arabian Ethiopians of Cush, dwelling in tents: the Habitation for the Inhabitant, by an Hypallage. They were in Affliction, under vanity, under iniquity, the place of vani∣ty, so variously are the words rendred: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 under Affliction, Vanity, or Iniquity. Sin, and the punishment of it, are frequently in the Scripture of the same name: so nere is the Relation. Aven is properly and most usually iniquity, but that it is here taken for the consequent of it, A consuming, perplexed, vexed condition can be no doubt. The Cushamites then were in Afflicti∣on, full of Anguish, Feare, Dread, vexation to see what would be the issue of those great and mighty things which God was doing in their borders for his people. u Afflicted with Israels happinesse and their owne fears, as is the condition of all wicked op∣pressers.

2. The Curtaines of the Land of Midian, for the Midianites dwelling in curtained Tabernacles, by the same Figure as before. They trembled, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, moved themselves, were moved, that is

shaken with feare and trembling, as though they were ready to run from the Appearance of the mighty God with his people. The story of it, you have in the book of Numbers: as it was pro∣phetically fore-told by Moses concerning other Nations, Exod. 15. 14, 15, 16. The people shall heare and be afraid, sorrow shall take hold of the inhabitants of Palestina: Then the Dukes of Edom shall be amased, the mighty men of Moab, &c. God filled those Nations with Anguish sor∣row and amazement, at the protection he granted his people.

3. The Prophets view of all this: I saw it, or I see it: though it were 870 years before, supposing him to prophesy about the end of Josiah, or beginning of Jehojakim, yet taking it under the consi∣deration of Faith he makes it present to his view.

Faith looketh backwards and forwards, to what God hath done, and to what he hath promised to do: Abraham saw the Day of Christ, so many Ages after, because he found it by faith in the promise: Habakkuk saw the terrors of Cushan and Midian so many Ages before, because faith found it recorded among the works of God to support it selfe in seeking the like mercies to be renewed: so that this is the sum of this Verse.

O Lord, faith makes it evident, and presents it before my view, how in former days, when thou wast doing great things for thy people, thou silledst all thine, and their enemies, with fear, vexati∣on, trembling and astonishment.

1. Faith gives a present subsistence, to sorepast works as recorded, and fu∣ture mercies as promised, to support the soule in an evill day. I saw. I have made the doctrine by Analogy look both ways, though the words of the Text look but one.

2. Gods dealing with his enemies, in the time of his Churches deliverance is of especiall consideration: I saw, &c.

3. The measuring out of Gods peoples portion fills Cushan with Affli∣ction and Midian with trembling. Their terrors follow Gods mea∣suring, v. 6.

4 The season of the Churches deliverance being come, Cushan and Mi∣dian, opposing enemies, and superstitious revolters shall surely wax vaine and perish.

For the first, that faith gives a present, &c. the Apostle tels us, that Faith is the substance of things hoped for, and the evidence of things not seen: Heb. 11. 1.

1. Of things hoped for: it looks forward to the promises, and so

gives the substance of them in present possession, so confirming our Minds and Hearts, that they may have a subsistance as it were within us, though not actually made out unto us. 2. It is the evi∣dence of things not seene: it extends it selfe not only to things pro∣mised, but taking for its Object the whole Word of God, it makes evident, and present, things that are past also. The faith commen∣ded v. 3. is of things long since done, even the making of the things that are seene of the things that do not appeare. Abraham saw my day saith our Saviour, Joh. 8. 56. He saw it as Habakkuk the tents of Cushan in affliction. Faith made it present to him: All the Ages between him and his promised seed were as nothing to his keen-sighted faith. Hence the Apostle puts the mercies of the promise, all in one forme and rank as already wrought, though some of them were injoyed and some of them in this life cannot be. Rom. 8. 30. whom he hath justifyed, them he hath glorifyed: He hath done it for them al∣ready, because he hath made them believe it, and that gives it a present subsistance in their spirits▪ And for forepast works, they are still mentioned by the Saints, as if they had bin done in their days, before their eyes. Elisha calls up to remembrance a former Miracle, to the effecting the Like, 2 Kin. 2. 14.

There be three things, in past, or future mercies, which faith makes present to the soule, giving in the subsistance of them, 1. their Love, 2. their Consolation, 3. their Use and Benefit.

1. The Love of them: the Love, that was in former works, and the Love that is in promised mercies, that faith drawes out, and really makes ours. The Love of every recorded deliverance, is gi∣ven to us by faith. It looks into the Good-will, the Free-grace, the Loving-kindnesse of God, in every work that ever he did for his, and cryes, yet this is mine: this is the kernell of that blessing, and this is mine: for the same Good-will, the same kindnesse he hath towards me also. Were the same outward actings needfull, I should have them also. The Free-love of every mercy is Faiths proper Object. It makes all Joshuah's great victories, present to e∣very one of us. The promise that had the Love and Grace in it which run through them all, is given him: Josh. 1. 5. I will be with thee, I will not faile thee nor forsake thee. Now the Apostle tells us, that the truth and love of this promise is ours, Heb. 13. 5. Faith may, doth assure it selfe, that what good-will soever, was in all the great mercies which Joshuah received upon that promise, is all ours.

All the good-will and choyse Love of, I will never leave thee nor forsake thee, is mine and thine, if we are believers. He that hath this present, hath all Joshuas victories present. The very glory of the Saints in Heaven is ours in the love of it. We enjoy that love, which gave them glory, and will Crowne us also in due time.

2. In their comforts and refreshments. Thou gavest Leviathan to be meate to the people in the Wildernesse, Psal. 14. They fed their souls full of the sweetnesse of that mercy, The destruction of their op∣pressing tyrant: we chew the cud upon the blessings of former ages. Who hath not with joy delight and raysed affections, gone over the old preservations of the Church in former years? How doe's David run them over with admiration, closing every stop with, His mercy endureth for ever? Psal. 136. And for things to come, as yet in the promise only, whether generall to the whole Church, as the calling of the Jews, the comming in of the fulnesse of the Gentiles, the breaking out of light, beauty and glory upon the Churches and Saints, the confusion of Nations, not subjecting themselves to the standard of the Gospell, &c. or in particular, fur∣ther assurance of love then presently enjoyed, neerer Communion with Father and Son, being with Christ, freed from misery and corruption, dwelling with God for ever, how do's Faith act over these and the like things in the heart, leaving a savour and re∣lish of their sweetnesse continually upon the soule? O how sweet also are the things of the World to come unto poor Believers! Christ leads the soule by faith, not only into the Chambers of presently-enjoyed loves, but also into the foreprepared everlast∣ing Mansions in his Fathers house. Thus it gives poore mortall creatures, a sweet relish of eternall joyes: brings Heaven into a Dungeon, glory into a prison, a crown into a cottage, Christ into a slaughter-house.

From the nature of Faith: Though it do not make the thing believed to be, (the Act cannot create its own Object,) yet apply∣ing it, it makes it the Believers. It is the bond of union between the soule and the thing promised. He that believes in Christ, by that believing receives Christ, Joh. 1. 12. he becomes his. It is a grace uniting its subject and object, the person believing, and the thing believed. There needs no ascending into Heaven or descending, the word of faith makes all things nigh, even within us. Some

glasses will present things of a great distance very neere: Faith looking through the glasse of the Gospell, makes the most remote mercies to be not onely in a close distance, but in Union. It is the subsistence of things hoped for, that which they have not in themselves, it gives them in the full assured minds of believers.

From the Intendment of all mercies: they are for every believer. All things are theirs, world, life, death, things present, things to come, 1 Cor. 2. 22. All promises being made to every be∣liever, and all mercies being the fruit of these promises, they must all belong to every believer. Now if all these should be kept from us at that distance wherein they fall in their accomplishment in respect of time, what would they availe us? God therefore hath appointed that they shall have a reall, though not a naturall pre∣sence and subsistence at all times, to all believers.

See hence what use you may make of past mercies, deliverances, blessings, with promised incommings: Carry them about you, by Faith, that you may use them at need: Where is the God of Eli∣jah: Awake, awake oh Arme of the Lord, &c. I saw the Tents of Cushan: Take store mercies along with you in every Tryall. Use them, or they'l grow rusty, and not passe in heaven. Learne to eat Leviathan many yeares after his death. Forget not your pearles, scatter not away your treasure, bee rich in a heape of Mercies, Faith will make you so. The Love, the comfort, the benefit of all former and future blessings are yours, if you know how to use them. Oh how have we lost our mercies in every hedge and ditch! Have none of us skill to lay up the last eminent deliverance against a rainy day?

2. Learne how to make the poorest and most afflicted Condi∣tion, comfortable and full of Joy. Store thy Cottage, thy sick bed, by faith, with all sorts of mercies. They are the richest fur∣niture in the world. Gather up what is already cast out, and fetch the rest from heaven. Bring the first fruits of Glory into thy bo∣some. See the Jewes called, the residue of Opposers subdued, the Gospel exalted, Christ enthroned, all thy sinnes pardoned, Corruption conquered, Glory enjoyed. Roll thy selfe in those Golden streames every day. Let Faith fetch in new and Old: An∣cient mercies, for thy supportment, Everlasting mercies, for thy Consolation. He that hath Faith, hath all things.

2. Gods dealing with his enemies, in the season of his Churches de∣liverance

is of especiall consideration; I saw the Tents, &c. so did the Israelites, beholding the Aegyptians dead on the shore. Exod. 14. 30, 31.

The Heathen raged, the Kingdomes were moved, he uttered his voyce, the earth melted, The Lord of hosts is with us, the God of Jacob is our refuge, selah: Come, behold the workes of the Lord, what desolati∣ons he hath made on the earth: Psal. 46. 6, 7, 8. The enemies under∣taking, ver. 6. Gods protection to his people, ver. 7. A view of the Adversaries desolation, ver. 8. are all orderly held out.

The Lord tells Moses, that he will harden the heart of Pharaoh, that he might shew his power, to this very end, that it might be considered, and told to one another, Exod. 10. 2, 3.

How many Psalmes have wee that are taken up in setting forth Gods breaking, yoking, befooling, terrifying his Adversaries at such a season?

The remembrance of the slaughter of the first borne of Egypt, was an ingredient in the chiefest Ordinance the Antient Church enjoyed, Exod. 14.

Much of the greatnesse and intensenesse of his love to his own, is seene in his Enemies ruine. Isa. 43. 3, 4. I gave Egypt for thy ran∣some, Ethiopia and Seba for thee, since thou wast precious in my sight, thou hast been honourable, and I loved thee, theresore I will give men for thee, and people for thy life. When God gives such mighty King∣domes for a small handfull, it appeares they are precious to him. Whosoever shall gather together against thee shall fall for thy sake, Isa. 54. 15. When God will maintaine a quarrell with all the world, sweare that he will never have peace with Ameleck, untill he be consumed, breake Nations, Kings and Kingdomes, stretch out his hand in Judgement round about, and all to save, preserve, prosper, protect, a small handfull, surely he hath endeared Affections for them. In the dayes wherein we live, can we look, and see, wise men befooled, mighty Warriours vanquished, men of might become as Chil∣dren, their persons slaine, and trodden downe in the field, can wee but cry? Lord, what are we, and what is our house that thou shouldest doe such things for us? A serious view of what God hath done in this Nation of late, what Armies he hath destroyed, what strong holds demolished, what proud haughty spirits de∣feated, what Consultations made vaine, is enough to make us admire the riches of his love all our dayes. Wee may know what

esteeme a man sets upon a Jewell by the price he gives for it. Sure∣ly God values them, for whom he hath given, the Honours, the parts, the polities, the lives, of so many tall Cedars, as of late he hath done. The loving kindnes of God to his Church is seene, as in a glasse, in the bloud of their persecutors.

The manifestation of Gods Soveraignty, power, and soveraign Justice, is as deare to him as the manifestation of his mercy. The properties he layes out in destruction, are equally glorious, with those he laies out in preservation. In the proclamation of his glo∣rious name he omits them not: Exod. 34. 6, 7. In these he trium∣pheth gloriously when he hath overthrowne the horse and his ri∣der in the sea, Exod. 15.

Let not our eyes in the late deliverance bee alwayes on the light side of the worke, our owne Mercies: the darke side of Terror and Judgement is not without its glory. The Folly that was in their Counsells, the amazement that was in their Armies, The tremb∣ling that accompanied all their undertakings, the Tympanous products of all their Indeavours, doe all cry out Digitus Dei est hic. Had not God shewed infinite wisedome, they had not beene so a∣bundantly foolish; Had not he been Infinite in power, the many thousands of Enemies had not been so weake.

In the late engagement in this Country, when God stirred us up, with some others in these parts, to make some opposition to the Enemy gathering at Chelmsford, what were thinke you the workings of Gods providences against them? How came it to passe that we were not swallowed up by them? for

1. They were desirous to ruine us: If we may judge their Desires to answer their Intetest, or their expressions, with the Language of their friends round about us to Answer their Desires.

2. They were able to doe it. They had from the beginning and so all along, neere as many thousands, as wee had hundreds, of them very many old experienced souldiers, with us not three men, that had ever seene any fighting.

3. They were resolved to doe it. VVitnesse their owne Confessions, and frequent Declarations of their purposes, whilest the businesse was in Agitation.

4. They were provoked to it. The first and onely considerable op∣position being made unto them in this place, and thereby first their Assistance from Colchester hindred, which how much they va∣lued,

witnesse the senselesse Letter they would have forced the Committee to subscribe, to perswade us not to disturbe their Levies there. Secondly, suppressed and discouraged all those affe∣cted to them and their designes in these parts of the County, re∣straining some, disarming others, Awing all. Thirdly, hastning the coming of the Army, lest their friends should suffer. Fourthly, incouraging their coming, by declaring that they had friends here, by which and the like they were abundantly provoked.

5. That they were also invited to it, though by persons somewhat inconsiderable, with promises of a full party of friends to assist them, which they might have had, and a rich Booty from their Ene∣mies to support them, which they might have found, is too apparent.

Now being thus advantaged, thus incouraged, thus provoked, and resolved, why did they not attempt it, why did they not accomplish their Desires? Is it not worth the while to consider how they were restrained? Was not much of Gods wisedom seen in mixing a spirit of giddinesse and errror in the middest of them, that they knew not well how to determine, nor at all to execute their Determina∣tions? Was not his power seene in causing experienced souldiers as they were, with their multitudes, to be afraid of a poore hand∣full of unskillfull men, running together because they were a∣fraid to abide in their houses? VVas not his Justice exalted, in kee∣ping them onely for the pit which they had digged for others? Doubtlesse the hand of God was lifted up. O that wee could all learne Righteousnesse, peculiarly amongst ourselves of this place: Is there nothing of God to be discerned, in the vexations, birth∣lesse Consultations, and devices of our Observers? Nothing of power in their restraint? Nothing of wisdome in the selfe-punish∣ment of their anxious thoughts? Nothing of Goodnesse that af∣ter so long waiting for Advantage, they begin themselves to think, that neither Divination nor Inchantment will prevaile?

3. The measuring out of Gods peoples portion fills Cushan with Affliction, and Midian with trembling. Their eye is evill, because God is good. Israel's increase is Pharaoh's trouble, Exod. 1. 10. When Nehemiah comes to build the walls of Jerusalem, it grieved the Enemy ex∣ceedingly, that one was come to seek the welfare of the children of Israel. Neh. 4. 10. This is the season of that dispensation which you have mentioned, Isaiah 65. 13, 14, 15.

Thus saith the Lord, behold my servauts shall eat, but yee shall bee

hungry, behold my servants shall drink but yee shall be thirsty, behold my servants shall rejoyse, but yee shall be ashamed: Behold my servants shall sing for joy of heart, but yee shall cry for sorrow of heart, and houle for vexation of spirit. And yee shall &c.

The Reasons of this are taken, 1 from their envy, 2 from their carnall feare, the two principles whereby they are acted in refe∣rence to the Saints of God.

1. Their envy: They have a devouring envy at them, which at length shall shame them and consume them, Isa. 26. 11. They are of their Father the Devill, and he (through envy) was a murderer from the beginning. Joh. 8. 44. The portion God measureth out unto his people is in distinguishing mercies, differencing blessings: in such things as the world hath not, giveth not. Now this is that, which envy takes for its proper Object. That others should have enjoy∣ments above them, beyond them, this envious men cannot beare. God accepts Abell, not Cain; presently Cain is wrath and his coun∣tenance falls, Gen. 4. 8. Jacob gets the blessing, and this fills the heart of Esau, with murderous revenge, Gen. 27. 41. Upon all Gods appea∣rances with the Apostles, how were the Jews cut to the heart, vexed, perplexed? God gives distinguishing mercies to his people, such protections, such deliverances, this Cushan and Midian cannot bear.

2. Their carnall fear: They have all of them that conclusion in their brests, which Haman's wisemen and wife made to him, H••st. 6. 13. If they begin to fall before the seed of the Jews, utter ruine will follow. When God begins to own his people as they in the Acts, chap. 5. v. 24. they doubt whither this will grow. Their hearts tell them secretly they are usurpers of all they have, and when God ownes any, they instantly fear lest for their sakes they should be called to account. When a distinction begins to be made, in Ordi∣nances, priviledges, deliverances, protections, evidently given to some peculiar ones, they tremble within that they are set apart for no good. This picking and chusing of men by the Lord Psal. 4. 3. they cannot bear with. Such mighty works attend the Israelites, what thinkes Midian will be the end of this? It is true their pride calls on them to act openly more of their malice then their fear: but yet this lies at the bottome: like a boasting Atheists nightly thoughts. The chiefe Priests and Pharisees, having gotten the A∣postles before them, what big words they use to countenance the businesse? who gave you this power? Acts 4. 7. But when they are

by themselves they cry, what shall we do? and whereunto will this grow? This lies at the bottome with many at this day, though they boast and lift up their mouthes to Heaven, their hearts do tremble as an Aspen leafe.

Learn not to be troubled, at the great tumultuating, which is a∣mongst many against the wayes of God at this day. God is measur∣ing out his childrens portion, giving them their bread in season, viewing for them the lot of their inheritance. Men of the world, profane Cushanites, superstitious apostaticall Midianites, will not, cannot be quiet. Vexed they are, envious and afraid, and will act according to those principles. Cushanites see Religion owned, Mi∣dianites theirs disclaimed, and both are alike provoked. The Lord convert them, or rebuk them, or the one will have the armies, the other their wiles. Only judge not their hearts by the outward appearance always: they seeme gallant to you, indeed they are frighted, galled, vexed. I have seen a galled horse under dressing, leap and curvet, as though it had bin out of metall and spirit, when in∣deed it was paine and smart that made him do it. They pretend to despise us when they envy us. They look like contemners, but are tremblers: be not troubled at their outward appearance, they have inward anguish; they bite others, but are lashed themselves.

4. The season of the Churches deliverance being come, Cushan and Mi∣dian must wax vaine and perish. That there is such a season I told you before. When 430 years are expired, Aegypt must be destoyed, the Amorites rooted out, and all the Nations round made to tremble. When 70 years of captivity expire, Babylon must be ruin∣ed, and the Caldean Monarchy quite wasted, that the Jews may re∣turne. The Church being to be delivered, Haman must be hanged. This you have fully set out, Revel. 6. 12, 13, 14, 15, 16, 17. It is the fall of heathenish tyranny, by the prevailing of the Gospell, which you have there described. Rome and Constantinople, Pope and Turk, are preserved, for a day and an houre, wherein they shall fall and be no more. If the season of enjoying Ordinances and privileges, be come to this Nation, that the Tabernacle of God, will be here a∣mongst men, wo be to Cushanites, wo be to Midianites, open op∣posers and secret Apostates. They shall not be able to be quiet, nor to prevaile. God will not let them rest, nor obtain their purposes: the Story of Haman must be acted over againe; their hearts shall be stirred up to their own ruin. Revel. 20. 8. this is the frame of pe∣rishing Babylonians, in the day of Sions-restauration.

The Reasons are, 1. because at the deliverance of his people God will plead with their enemies for their oppressions. It is the day of the Lords vengeance, the yeare of Recompences for the controversy of Sion, Isa. 34. 8. It is the vengeance of the Lord and his Temple that lights upon them, in that day. Jerem. 50. 28. The violence done to me and my flesh, be upon Babylon shall the inhabitant of Zion say, and my blood upon the inhabitants of Caldea shall Jerusalem say, Jerem. 51. 35. in this day great Babylon must come into Remembrance, Rev. 16. 19, 20.

2. The discerning Triall, that shall, and doth come along with the Churches Vindication, will cut off all superfluous false pro∣fessors, so that they also shall perish: Mala. 3. 2, 3. Christ comes with a fan to send away the chaffe in the wings of the wind. Have we not seen this end of many Zelots?

3. The Amorites live in Canaan, and must be removed. Oppressors, and Hypocrites, enjoy many rights of the Church, which must be taken from them: Rome and her adherents, shall not have so much left, as the Name or title, appearance or shew of a Church. The out∣ward Court they have troden down and defiled, shall be quite left out, in the measuring of the Temple, Revel. 11.

Bring this Observation home to the first from this Verse, and it will give you the use of it: proceed we to the next Verse.

Was the Lord displeased against the Rivers? was thine anger against the Rivers? was thy wrath against the Sea, that thou diddest ride upon thy Horses and thy Chariots of salvation?

Was the Lord displeased 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 kindled, did he burne? that is in wrath: Heat is a great ingredient in the commotion of Anger, in us, here alluded to, or because the effects of Anger are so often com∣pared to fire. Against the Rivers or Flouds? Again was thine Anger? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thy Nose or Face, or thine anger, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies both: the x Face is the seate of angers appearance: fury comes up into the Face. Was thine anger? thy troubling anger (so the word) against the Sea? the red Sea, through which thy people passed. That thou diddest ride upon thy horses, thy Chariots salvation, or thy Chariots were sal∣vation, currus salutares, thy safety-bringing Charets.

The words are an admiring expostulation, about the mighty works of the Lord, for his people, upon the Sea, Rivers and inani∣mate creatures.

1. The Rivers: Jordan and its driving back is doubtlesse espe∣cially intended. The Lord shewed his power, in disturbing that

antient River in his course, and making his streames run back∣ward. The story of it you have Josh. 3. 15, 16. The people being to enter into Canaan, the Lord divides the waters of that River, making them beneath to sinke away, and those above to stand on an heap. This the Prophet magnifyes, Psa. 114. 5. What aylest thou O Jordan that thou wast driven back? what marvellous, powerfull disturbing thing is happened to thee, that contrary to thy antient naturall course, thy streames should be frighted, and run back to the springs from whence they came?

2. The Sea: that is the Red Sea, which in like manner was divi∣ded, Exod. 14. 21. which the Prophet also admires in the forecited Psalme: the Sea saw it and fled: what ayledst thou, O thou Sea that thou fledst? what strong mighty impression of power was on thee, that the multitudes of thy waters should be parted, and thy cha∣nell discovered dry to the bottome?

That thou diddest ride upon thy horses and thy chariots of salvation. This you have againe v. 15. thou diddest▪ walke through the Sea with thine horses. These were those Clouds and Windes which the Lord sent before the Izraelites, to the Sea and Jordan, to drive them back. He maketh the cloudes his chariots, and walketh upon the wings of the wind Psal. 104. 3. so Psal. 18. 11. hee did fly upon the wings of the Wind.

After the manner of men, God is represented as a mighty Con∣querour, riding before his armies and making way for them. The Power and Majesty of God, was with, and upon those clouds and winds, which went before his people, to part those mighty waters, that they might passe dry: And therefore they are called his saving chariots, because by them his people were delivered.

Or by horses and chariots here, you may understand the Angels, who are the Host of God. Psal. 68. 17. The chariots of God are twenty thousands, even thousands of Angels, They have appeared as horses and chariots of fire, 2 Kings 6. 17. And their Ministry no doubt the Lord used in these mighty works of drying Rivers, and dividing Seas. Either way, the glorious Power and Majesty of God, in his delivering instruments, is set forth.

Thus the words severally, now joyntly.

This admiring Interrogation includes a Negation. Was the Lord kindled against the Rivers, was thy face against the Rivers, &c. was it that the deep had offended the most high, that by thine Angels,

winds and clouds, thou diddest so disturbe the flouds in their an∣tient course, and madest naked their hidden channells, untill the hoary deep cryed out for feare, and lifted up his aged hands to the Almighty as it were for pity, v. 10? No surely, no such thing; All those keep the order by thee unto them appointed; it was all for the salvation and deliverance of thy people. God was not angry with Jordan when he drove it back, nor with the Sea when he divided it, but all was effected for Israels deliverance.

The very senselesse creatures, are as it were sensible of the wrath and power of the Almighty. Effects of anger being in and upon the deep, he utters his voyce and lifts up his hands on high, v. 10.

God often in the Scripture sets forth his power and Majesty, by the trembling of Heaven, and the shaking of the earth, the vanish∣ing of Mountaines, and the bowing of perpetuall hills, the pro∣fessed humble subjection of the most eminent parts of the Crea∣tion. The Sea shall fly as afraid, the Rocks as weake rend and crumble, the Heavens be darkened, the Mountaines skip like Rams, and the little hills like young sheep, Psal. 114. 4.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aeschilus. Justin. in apol.

The Heavens shook, the Earth dropped at the presence of God, Psal. 68. 8. The Almighty Creator, holds the whole frame of the building in his own hand, and makes what portion he pleaseth, and when he pleaseth, to tremble, consume and vanish before him. Though many things are not capable of sense and reason, yet he will make them do such things as Sense and Reason should prompt the whole subjected Creation unto, to teach that part their duty who were indued therewith. A servant is beat, to make a child learne his duty.

See hence the stoutnesse of sinfull hearts. More stubborne then the Mountaines, more flinty then the Rocks, more senselesse then the great deep. Friend art thou stronger then Horeb, yet that tremb∣led at the presence of this mighty God, whom it never had pro∣voked? Are thy lusts like the streames of Jordan, yet they runne back from his Chariots of salvation? Are thy corruptions more firmely seated on thy soule, then the Mountaines on their Bases,

yet they leaped like frighted sheepe, before that God against whom they had not sinned: And wilt thou, a small handfull of sinfull dust, that hast ten thousand times provoked the eyes of his glory, not tremble before him, comming on his horses and Chariots of salvation, his mighty Workes and powerfull Word? Shall a Lyon tremble and thou not afraid, who art ready to tremble with a thought of that poore creature? Shall the Heavens bow, the deepe begge for mercy, and thou be senselesse? Shall all crea∣tures quake for the sin of man, and sinfull man be secure? know you not that the time is comming wherein such men will desire the trembling Rockes, to be a covert to their more affrighted soules?

No creatures, Seas nor Flouds, greater or lesser Waters, shall be able to obstruct or hinder Gods peoples Deliverance, when he hath undertaken it. Is the Sea against them? it shall be parted; Is Jordan in the way? it shall be driven back; both Sea and Jordan shall tremble before him: Euphrates shall be dried up to give the Kings of the East a passage, Revel. 16. 12.

Waters in the Scriptures are sometimes afflictions, sometimes people and Nations. Be they Seas, Kinges and Princes, or be they Rivers, inferior persons, they shall not be able to oppose. God has decked his House and made it glorious with the spoyles of all op∣posers. There you have the spoyles of Pharaoh, gathered up on the shore of the Red-Sea, and dedicated in the House of God. Exod. 15. There you have all the armour of Senacheribs mighty host with the rest of their spoyles, hung up to shew. 2 Ch. 32. 21. There you have the glory and throne and dominion of Nebuchadnezzar himselfe being turned into a Beast. Dan. 4. 33. There you shall have the carcasses of Gog and Magog with all their mighty hosts for comming to encampe against the City of God. Ezek. 39. There you have the Imperiall Robes of v Dioclesian and his companion abdicating themselves from the Empire for very madnesse that they could not prevaile against the Church. Kings of armies shall fly apace and shee that taries at home shall divide the spoyle, Psal▪ 68. 12. All opposers though Nations and Kingdomes shall perish and be utterly destroyed, Isa. 60. 12. Revel. 19. 18.

God will not exalt any creature unto a pitch of opposition to himselfe, or to stand▪ in the way of his workings. The very end of all things in their severall stations, is to be serviceable to his

purposes towards his Own. Obedience in senslesse Creatures, is naturall, even against the course of nature in the season of delive∣rance. Sun stand thou still upon Gibeon, and thou Moone in the valley of Ajalon, Josh. 10. 12. Who art thou, O great Mountaine? Before Zerubbabel, thou shalt become a plaine, Zech. 4. 7. The most Moun∣tainous opposers shall be levelled, when the Spirit of God sets in for that purpose. There is a strength in every promise and in∣gagement of God unto his people, that is able to carry the whole frame of Heaven and Earth before it. If they can believe, all things are possible to them that believe. When the Decree is to bring forth, the fruit of the promise, it will overturne Empires, destroy Nations, divide Seas, ruine Armies, open Prisons, break Chaines and Fetters, and beare down all before it. As the winde shut up in the Earth, will shake the pillars as it were of its mighty body, but it will find or make a passage. The least promise of deliverance, if the season thereof be come, though it were shut up under strong and mighty powers, crafty counsells, dungeons and prisons, like the doores and lasting barres of the Earth, the truth and power of God shall make them all to tremble, and give birth to his peoples deliverance.

Have we seene nothing of this in our days? No Seas divided? no Jordans driven back? no Mountaines revelled? no Hills made to tremble? whence then was the late confusion of Armies? cast∣ing down of mighty ones, reviving of Dead bones, opening of prison-doores, bringing out the captive appointed to be slaine? Is it not from hence, that nothing can stand against the breaking∣out of a promise, in its appointed season? was the Lord displea∣sed with the Rivers? was his Anger against the Walls and Houses, that he rode upon his Horses and Chariots of Salva∣tion?

Let Faith be strengthened in an evill time. Poore distressed soule all the difficulty of thy deliverance lies in thine own bo∣some. If the streames of thy unbeliefe within, be not stronger then all Seas of opposition without, all will be easy. O learne to stand still with quietnesse, between an Host of Aegyptians, and a raging Sea, to see the salvation of God. Be quiet in prison, between your friends Bullets, and your enemies Swords, God can, God will make a way. If it were not more hard with us to believe wonders, then it is to the promise to effect wonders for

us, they would be no wonders, so dayly, so continually would they be wrought.

God can make use of any of his creatures to be chariots of Salvation. This is the other side of that Doctrine which we gathered from v. 5. Winds and Clouds shall obey him. z Ravens shall feed Elijah that will not feed their own young. The Sea shall open for Israel, and returne upon the Egyptians. And this both in an Ordinary way as Hos. 2. 21, 22. and in an extraordinary way as before. So many creatures as God hath made so many instru∣ments of good hath he for his people: this is further confirm∣ed, v. 9.

Thy Bow was made quite naked, according to the Oathes of the tribes, thy word: Sela: thou diddest cleave the earth with Rivers.

With nakednesse thy Bow was made naked. The rest is Elepticall and well supplyed in the Translation.

The Verse hath two parts

• 1. A generall proposition, Thy Bow was made, &c.
• 2. A particular confirmation of that proposition by instance, Thou diddest cleave the earth with Rivers.

The proposition holds out two things:

• 1. What God did, he made his Bow quite naked.
• 2. The Rule he proceeded by herein, according to the oaths of the Tribes, even his word.

The assertion of this Verse, is not of some particular act, or work, as the former, but a generall head or fountaine of those particular works, which are ennumerated in the following Verses.

1. A Bow is a weapon of War, an instrument of death, and be∣ing ascribed to God after the manner of men, holds out, his strength, power, might, and efficacy to do what ever he pleaseth. And this is said to be quite naked: when a man goes about to use his Bow, he pulls it out of his Quiver, and so makes it naked. The exercising of Gods Power, is the making naked of his Bow. This he did in all those wonders, wherein he stretched out his hand, in bringing his people into the promised Land, here pointed at. And it is said that with nakednesse it was made naked, because of those very high dispensations and manifesta∣tions of his Almighty Power. This is the making naked of his Bow.

2. For the Rule of this, it is the Oathes of the Tribes, or as after∣ward his word. The Oathes of the Tribes, that is the Oaths made to them: the Word he stood ingaged to them in. The promise God made by Oath unto Abraham, that he would give him the Land of Canaan, for an inheritance, even to him, and his poste∣rity, Gen. 12. 7, 13, 14, 15. is here intimated. This promise was often renewed to him and the following Patriarches. Hence it is called Oathes, though but the same promise often renewed: And it had the nature of an Oath, because it was made a Covenant. Now it was all for the benefit of the severall Tribes, in respect of actuall possession, and was lastly renewed to them, Exod. 3. 17. Hence called the Oaths of the Tribes: not which they sware to the Lord, but which the Lord sware to them. So afterwards it is called his word. Thy word. This then is the purport of this ge∣nerall proposition.

O Lord according as thou promisedst, and ingagedst thy selfe by Covenant to Abraham, Isaac, and Jacob, with their posterity, that thou wouldest give them the Land of Canaan to be theirs for an inheritance, so by the dispensation of thy mighty power, thou hast fully accomplished it: and this he layeth down for the supportment of faith in a time of trouble.

The words would afford many observations, I shall insist only on one.

The Lord will certainely make good all his promises, and ingagements, to his people, though it cost him the making of his Bow quite naked, the manifestation of his power in the utmost dispensations thereof. Gods workings, are squared to his ingagements. This is still the close of all gratious issues of providence, God hath done all according as be promised. Josh. 22. 4. 2 Sam. 7. 21. He brought out his people of old, with a mighty hand, with temptations, signes and wonders, and a stretched out arme, and all, because he would keepe the Oath which he had sworne, and the ingagement which he had made to their Fathers, Deut. 7. 8. What obstacles soever may lie in the way he hath done it, he will do it. Take one instance, particular places are too many to be insisted on. It was the purpose of his heart, to bring his Elect home to himselfe, from their forlorne lost condition. This he engageth himselfe to do, Gen. 3. 15. assuring Adam of a recovery from the misery he was involved in by Sa∣tans prevalency. This surely is no easy work. If the Lord will

have it done, he must lay out all his Attributes in the demonstra∣tion of them to the uttermost. His wisdome and power must bow their shoulders (as it were) in Christ unto it: he was the power of God and the wisdome of God. His ingaged Love must be carried a∣long through so many secret mysterious marvels, as the Angels themselves desire to looke into, and shall for ever adore. Though the effecting of it, required that which man could not do, and God could not suffer, yet his wisedome will find out a way, that he shall both do it, and suffer it, who is both God and Man. To make good his engagement to his elect, he spared not his onely Son: and in him were hid, and by him layd out, all the treasures of wisdom and knowledge.

Now this is a president, of Gods proceeding in all other en∣gagements whatsoever. What ever it cost him, he will spare no∣thing to make them good to the uttermost. He is our Rock and his worke is perfect. A good man, if he want not power, will go through with his serious promises though he be ingaged to his own hurt, Psal. 15. 4. The power of the mighty God is service∣able to his will to the utmost. He cannot will, what he cannot do. His will and power are essentially the same. And his power shall not be wanting to execute what his goodnesse hath moved him to engage unto, for his own glory.

Deut. 32. 4. Hee is the rock and his worke is perfect, all his wayes are judgement, a God of truth, and without iniquity. Here are many Attributes of God to make good this one thing, that his worke is perfect. His 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, selfe-sufficiency, Perfection, Righte∣ousnesse. I will pitch on One, He is a God of Truth. So he is a∣gaine called Psal. 31. 5. and in other places. The Truth of God in his promises and engagements, requires an accomplishment of them what ever it cost, what power soever is required thereunto. This the Saints make their bottome to seeke it. Remember thy lo∣ving kindnesse, which thou swarest in thy Truth, Psal. 89. 4. It is im∣possible but that should come to passe which thou hast sworne in thy Truth. No stronger plea, then, Remember the word where∣in thou hast caused thy servants to put their trust. Jacob sayes he is lesse then all the Mercy and all the Truth of God, Gen. 32. 10. He sees Gods Truth in all his Mercy, by causing all things to come to passe, which he had promised him. It is true, some particular promises have their conditions, whose truth consists not in the

Relation between the word, and the thing, unlesse the conditi∣on intercede. But the great condition under the Gospell, being only the good of them, to whom any ingagement is made, we may positively lay down, that Gods Truth requires the Accom∣plishment of every engagement for his peoples good. It is nei∣ther Mountaine nor Hill, King, Kingdome nor Nation, Hell nor Mortality, nor all combined, that can stand in the way to hin∣der it

His people stand in need of all, that God hath engaged him∣selfe to them for. Gods promises are the just measure of his peoples wants. Whatever he hath promised, that his people do absolutely want. And whatsoever they want, that he hath pro∣mised. Our Wants, and his promises are every way commensurate. If thou knowest not, what thou standest in need of, search the Promises and see. What ever God hath said he will do for thee, that thou hast absolute need should be done. Or if thou art not so well acquainted with the promises, search thine own wants, what thou standest absolutely in need of for thy good, that as∣suredly God hath promised. If then this be the case of engage∣ments, they shall all be made good. Thinke you, will God let his people want that which they have absolute necessity of? By absolute necessity I meane such as is indispensible, as to their pre∣sent estate and occasions. That may be of necessity in one Gene∣ration, which is not in another: according to the severall im∣ployments we are called to. Does God call forth his Saints, to execute vengeance upon the Heathen, and punishments upon the people, to bind their Kings with chaines, and their Nobles with fetters of Iron, to execute upon them the judgement written, as Psal. 149. 7, 8, 9? doth he bring them forth to burne the whore, to fight with the Beast and overcome him, and his followers? it is of indispens∣able necessity, that he give them glorious assistance in their un∣dertakings. They shall be assisted, protected, carried on, though it cost him the making of his Bow quite naked. According to the severall conditions he calls them to, the severall issues of Providence, which he will have them serve in, so want they his Appearance, in them, with them, for them, and it shall be pre∣sent. Let them be assured they are in his way, and then though some prove false and treacherous, some base and cowardly, though many combine and Associate themselves against them,

in many places, in all places, though whole Kingdomes and mighty Armies appeare for their ruine, be they reviled and clamoured, by all round about them, all is one, Help they need, and help they shall have, or God will make his Bow quite naked.

This day is this Doctrine fulfilled before us. Gods Bow made quite naked according to his Word. We are lesse then all the Truth hee hath shewed unto us. Though great working and mighty power hath been required, such as he hath not shewen in our dayes, nor in the dayes of our Fathers, yet the Lord hath not stood at it, for his words sake, wherein he hath made us put our trust. I speake of the Generall mercies we have received. The surrender of Colchester the particular celebrated this day, though marching in the Reare for time, is for the weight in the Van. A mercy of the first magnitude. Essex hath seene more power, in a three moneths recovery, then in the protection of six years.

That the mouths of men are stopped, and their faces filled with shame, who made it their trade to revile and threaten the Saints of God, that the adverse strength, which hath lien hid these seven years, should be drawn forth united and broken to pieces; that the people of God, divided, and mutually exasperated through their abuse of peace, should by the sword of a common enemy, and the help of a common friend, have their wrath abated, their counsells united, and their persons set in a hopefull way, of clo∣sing or forbearance; that God by their owne counsells should shut up men collected from su dry parts to ruine others, in a City with Gates and Walls for their own ruine; that they should deny peace tendred upon such conditions, because of the exi∣gencies of the time, as might have left them power, as well as will for a further mischiefe; that such salvation should go forth in other parts, as that the proceedings here, should not be inter∣rupted; that the bitter service which men here underwent, should ever and anon be sweetned with refreshing tidings from other places, to keepe up theie spirits in wet, watching, cold and losse of bloud; All these I say, and sundry others, such like things as these, are the Lords doing, and marvellous in our eyes. Espe∣cially let us Remember how in three things the Lord made his Bow quite naked in this late deliverance.

• 1. In leavening the counsells of the enemy with their own folly.
• ...

• 2. In ordering all events to his Owne prayse.
• 3. By controlling with his mighty power the issue of all undertak∣ings.

1. In leavening their counsels with their own folly. a Gods Power and the efficacy of his providence, is not more clearely manifest∣ed in any thing then in his effectuall working in the debates, ad∣vises, consultations and Reasonings of his Enemies: compassing his ends by their Inventions. When God is in none of the thoughts of men by his feare, he is in them all by his providence. The Sun is operative with his heate, where he reacheth not with his light, and hath an influence on pretious Mineralls, in the depths and darke bottomes of Rocks and Mountaines. The all∣peircing providence of God, dives into the deepe counsells of the Hearts of the sons of men, and brings out pretious Gold from thence, where the gratious light of his countenance, shines not at all. Men freely advise, debate, use and improve their own Reasons, Wisdome, Interests, not once casting an eye to the Almighty, and yet all this while do his work, more then their own. All the coun∣sellings, plottings, of Josephs Brethren, all the transactions of the Jewes, Herod, and Filate about the death of Christ, with other the like instances abundantly prove it. Take a few instances, wherein God made his Bow quite naked in the counsells of his and our enemies.

In generall they consult to take Armes, wherein God had fully appeared against them, when in all probability their work would have bin done without. Had they not fought, by this time they had bin conquerers. One halfe years peace more, which we desired on any termes, & they would on no termes beare, in all likely hood had set them where they would be. Their work went on, as if they had hired the Kingdome, to serve them in catching weather. What with some mens folly, others treachery, all our divisions, had not their own counsells set them on fighting, I think we should suddainly have chosen them, and theirs, to be umpires of our quarrels. God saw when it was time to deale with them. In their undertaking in our own County, I could give sundry instances, how God mixed a perverse spirit of folly and error in all their counsels. A part of the Magistracy of the County is seized on: therein their intentions towards the residue clearly discovered, yet not any attempt made to secure them, which they might easily have accomplished, al∣though

they could not but suppose, that there were some gentle∣men of publick and active spirits left, that would be industrious in opposition unto them. Was not the Lord in their counsells also, when they suffered a small inconsiderable party in a little Village within a few miles of them, to grow into such a body as at length they durst not attempt, when they might have broken their whole indeavour with halfe an hundred of men? Doubtlesse of innumerable such things as these, we may say with the Pro∣phet, The Princes of Zoan are become fooles, the Princes of Noph are deceived, they have seduced the people, even they that are the stay of their Tribes, the Lord hath mingled a perverse spirit in the middest of them, they have caused the people to erre in every worke, as a drunken man staggereth in his vomit. Isa. 19. 13, 14. Doubtlesse the wrath of man shall praise the Lord, and the remainder of it will he restraine.

2. In ordering all events to his own praise. The Timing of the enemies eruptions in severall places, is that which fills all hearts with wonder and all mouths with discourse in these dayes. From the first to the last, they had their season. Had they come together, to the Eyes of flesh, the whole Nation had bin swallowed up in that Deluge. In particular, let Essex take notice of the goodnesse of God; The high thoughts and threats of men, which made us for divers weeks feare a Massacre, were not suffered to break out into open hostility, untill the very next day after their strength was broken, in the Neighbour Country of Kent. As if the Lord should have said, I have had you in a chaine all this while: though you have shewed your teeth, you have not devoured: now go out of my chaine, I have a net ready for you. For the Armies comming to our Assistance, I cannot see how we needed them many dayes sooner, or could have wanted them one day longer. Further these homebred eruptions were timely seasoned, to rouse, the discontented Souldiery, and divided Nation, to be rea∣dy to resist the Scottish invasion. God also being magnifyed in this, that in this sweet disposall of events, unto his glory, the counsells of many of those, in whom we thought we might con∣fide, run totally crosse to the appearance of God in his provi∣dence.

What shall wee say to these things, If the Lord be for us, who shall be against us? All these things come forth from the Lord of Hosts, who is wonderfull in couns••ll, and excellent in Operation. Isa. 28. 29. Who so

is wise will ponder them, and they shall understand the loving kindnesse of the Lord.

3. In controlling mighty actions. I meane giving successe to his people in all their undertakings. The Commander in chief of all the forces in this Kingdome since his sitting down before Colche∣ster, was proffered a passe to go beyond the Seas for his security. Whence is it, that he hath now the necks of his enemies, and hath given any of them their lives at their intreaty? greater Armies then this, have bin buried under lesser walles; did not the number of the besieged at first, exceed the number of the besiegers? were not their Advantages great? their skill in war amongst men of their own perswasion, famous and renowned? so that the sitting down before it, was judged an action, meete only for them, who could believe they should see the Bow of God, made quite naked. It had bin possible doubtlesse to Reasons eye, that many of those fictions, wherewith a faction in the great City fed themselves of the many Routings, Slaughters, and Destructions of the Army, might have bin true. Some of them I say, for some were as childish as Hellish. In briefe, they Associated themselves and were broken in peices, they Associated themselves and were broken in peices. High walls, Towring imaginations, lofty threats all brought down. So let all thine enemies perish O Lord, but let them that love him, be as the Sun when he goeth forth in his might, and let the Land have rest for many years, Judg. 5. 31.

This will discover unto us the bottome and rise of all Gods appearances for his people: even the ingaging of his own free Grace. He doth not make his Bow quite naked, according to their deservings, but his own Word Not because they of themselves are better then others, but because he loves them more then others. Were Gods Assistances, suited to our walkings, they would be very uneven: but his good-will is constant so are our deliverances.

Be exhorted to Thankfulnesse, Not b Verball but Reall: not the exultation of carnall affections, but the savoury obedience of a sound mind. There are many ingredients in thanks giving: suit∣able and seasonable obedience to Answer the Will of God in his mercies, is doubtlesse the crown of all. Looke then under the en∣joyment of blessings, in generall, to close walking with God in the duties of the Covenant, and in particular, to the especiall work of this your generation, and you are in the way to be thankfull.

Be sedulously carefull to prevent that, which God hath mighti∣ly decryed by our late mercies: viz. mutuall Animosities, strife, Contention, and Violence, against one another, c I meane of those that feare his Name. God hath interposed in our quarrells from Heaven. The language of our late deliverance is, be quiet lest a worse thing happen unto you. Our poor Brethren of Scotland, would not see the hatefulnesse of their animosities towards their friends, untill God suffered that very thing, to be the means to de∣liver them up to the power of their enemies. The weapons they had formed, were used against themselves. Let us learne betimes to agree about our pasture lest the Wolves of the Wildernesse de∣vour us. Persecution and Idolatry have ruined all the states of the Christian World.

Of the Assertion we have spoken hitherto. Come we now to the particular confirmation of it by instance.

Thou diddest cleave the earth with Rivers. Cleave the earth, or make channels in the Earth, for waters to flow in.

Another most eminent work of Almighty power is here set forth. Eminent in it self, and eminent in its typicall signification. And the same thing being twise done, hath a plurall expression; Rivers.

The bringing of streames of waters, from the Rock, for the thirsty people in the Wildernesse, is that which is here celebrated. Now this the Lord did twise.

1 Exod. 17 6. when the people were in Rephidem, in the first year after their comming from Aegypt, they fainted in their journies for want of water, and (according to the wonted custome of that Re∣bellious people) complained, with murmuring. So they extorted all their mercies, and therefore they were attended with such sore judgements Whil'st the meat was in their mouths, the Plague was on their bones.

Mercies extorted by murmurings, unseasoned with loving kindnesse, though they may be Quailes in the mouth will be plagues in the belly. Let us take heed lest we r••pine the Almighty into a full Harvest, and leane soules. Get and keepe mercies in Gods way, or there is death in the Pot.

Forty years after this, when the first whole evill generation was consumed, the children who were risen up in their fathers stead, fall a murmuring for water in the wildernesse of Zin: and with a proffligacy of Rebellion wish they had bin consumed with others

in the former Plagues: Num. 20. 4. Here also the Lord gives them water and that in abundance, v. 11. Now of this observe.

1. The places from whence this water marvellously issued: they were Rocks, that in all probability, never had spring from the Creation of the World: Further they are observed to be Rocks of flint, Psal. 114. 8. which turned the Rock into a standing water, the flint into a foun∣taine of waters, So Deut. 8. 15. A Rock into a poole, and a flint into a stream, is much beyond Samsons Riddle, of sweetnes from the eater.

2. The abundance of waters that gushed out; waters to satisfy that whole Congregation, with all their cattell, consisting of some millions. Yea and not only they, but all the beasts of that wilder∣nesse were refreshed thereby also. Isa. 43. 20. The beast of the field shall honour me, the Dragon and the Owle, because I give water in the wilder∣nesse, Rivers in the Desert, to give drink to my people, my chosen.

Notes

• u

  Tantos invi∣dus babet paenâ justa tortores, quantos invidi∣osus habuerit laudat, tores. Prosp▪ vita contempt.
• Num. 25. ch. 27. & 31.
• Obs. 12.
• Reas. 1.
• Rom. 10. 6, 7.
• Reas. 2.
• Vse. 1.
• Obs. 13.
• Reas. 1
• Reas. 2.
• Ʋse.
• Gen. 20. 6. Psal 76. 10.
• Obser. 14.
• Reason
• Quisfacile po∣test quale sit hoc malum verbis exprimere, quo invidus odio ho∣minis, persequi∣tur divinū mu∣nus in homine: Pros. vit cont. Invidia est tris∣titia de bon•• proximi prout proprium ma∣lum aestimatur, & est diminu∣tivum proprii boni. Aqu. 22. ae. q. 36. A. 1. c.
• Noctu dubitant.
• Vse.
• Obser. 15.
• Reas. 1.
• Ʋse
• Verse 8.
• x

  Caetera licet abscondere & in abdito alere; ira se profert et in faciem exit. Senec. de ira.
• Obser. 16.
• Ʋse.
• Obs. 17.
• v

  Euseb. vit. Con. Const. Orat
• Reas.
• Vse. 1.
• Ʋse 2.
• Obs. 18.
• z

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Arist. Hist Ani∣ma. 6. pellant nidis pullos sicut & Corvi. Plin. Nat. Hist.
• Verse 9.
• SERM. 2.
• Obser. 19.
• 1 Cor. 1. 24.
• 1 Pet. 1. 12.
• Col. 2. 3.
• Reas. 1.
• Rom 8. 28.
• Mat. 16. 18.
• Reas. 2.
• Revel. 17. 14.
• Ʋse.
• a

  Quod homines peccant eorum est: quod peccan∣do hoc velillud agant ex virtu∣te Dei est, tene∣bras prout visū est dividentis. August. de praed. Oportet haereses esse, sed tamen non ideo bonum, haereses, quia eas esse oporte∣bat: quasi non et malum oportue∣rit esse, nam et dominum teadi oportebat, sedvae traditori. Ter∣tul. praef. ad. Haer. Cen. 45. 7. Gen. 50. 20. Acts 4. 27, 28.
• Ʋse 2.
• Deut: 7. 7, 8.
• b

  In beneficio reddendo plus animus quam census operatur, Ambs. offi. li 1. c. 32.
• Ʋse 3.
• Vse. 4.
• c

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Iraenae. Epist. ad Vict. apud Euseb. lib. 5. cap. 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Clem▪ Ep. ad Cor.
• Psl. 105. 15.