A commentarie or exposition upon the prophecie of Habakkuk together with many usefull and very seasonable observations / delivered in sundry sermons preacht in the church of St. James Garlick-hith London, many yeeres since, by Edward Marbury ...

Verse 11. The Sun and Moon stood still in their habitation: at the light of thine arrows they went, at the shining of thy glit∣tring spear. 12 Thou didst march through the Land in indignation, thou didst thresh the heathen in anger. 13 Thou wentest forth for the salvation of thy people, even for sal∣vation with thine Anointed: thou woundest the head out of the house of the wicked by discovering the foundation to the neck. Selah. 14 Thou doest strike through with his staves the head of his villa∣ges, they that came out as a whirlwind to scatter me, their re∣joycing was as to devoure the poor secretly.

I Read all this together, because I conceive it hath reference to one story, and that is recorded in the book of Joshua.

For after Israel came into the land of Canaan, and had

destroyed Jericho, and the City of Ai: the Gibeonites terrified with this news, craftily pretending themselves to be a people dwelling in a far Country, and for the name of Gods sake, whose wonderfull works they had heard of, they desired to make a league with Joshua. Joshua and the Elders were deceived, and confirmed a league with them by oath.

But after the fraud was detected, Israel made the Gebeonites serve them, but they were under the protection of Israel.

This league of Gibeon with Joshua did much trouble the neighbouring Kings, for they feared Gibeon, being a strong Ci∣ty, therefore five Kings do make war against Gibeon to smite it. The Gibeonites send to Joshua for succours, Ioshua according to his oath of confederacy with them came from Gilgal, he, and all the people of war with him,* 1.1 and all the mighty men of va∣lour, he gave the assault to the five Kings and their Army, he discomfited them, and made them fly.

Then the Lord rained stones from Heaven upon them:* 1.2 there were more that died with the hailstones, then they whom the children of Is∣rael slow with the Sword.

Then spake Joshua to the Lord,* 1.3 in the day when the Lord delive∣red up the Amorites before the children of Israel: Sun stand thou still upon Gibeon, and thou Moon in the valley of Ajalon.

And the Sun stood stil,* 1.4 and the Moon stayed untill the people had avenged themselves upon their enemies: Is not this written in the book of Jasher? so the Sun stood still in the midst of Heaven, and hasted not to goe down about a whole day.

And there was no day like that before it nor after it,* 1.5 that the Lord hearkned to the voice of a man: for the Lord fought for Israel.

This is the wonder that Habakkuk our Prophet doth here commemorate, a miracle yet fresh in the memory of the Church, yet by computation of times from the time of Joshua, when this was done to this time of Habakkuk: when this is remembred were past, more then 700 years.

Habakkuk doth well to remember this, for of all the mira∣cles that God wrought for Israel, this was the greatest; here Heaven fought against Earth, the Sun and Moon stood still to give light to the Battail, and the faithfull witnesses of Hea∣ven

(so the Sun is called) staid his course to bear witnesse how God fought for Israel.

We may truly say to Israel, Tibi militat aether: Observe the words of the Prophet, how well they follow the history in Joshua. Habukkuk saith,

The Sun and Moon stood still in their habitation, they stood in their severall sphear wherein they move, for these be their habitations, and note that they both stood stil, Sun and Moon. For the Moon borrowing all her light of the Sun, had she kept her course while the Sun had stood still the length of a day, there had been great irregularity of motion in these Caelestiall bodies, from the constant order set them by their Maker in their Creation.

Observe also, that he doth not say the earth stood still, but the Sun: it had been, as some said, the Earth and the Moon stood still as the Sun and the Moon, and our understanding would have as soon apprehended, if that new Astronomy had had been then revealed, which some of our Empericks, and Journeymen in that excellent Science of Astronomy have of late revived in their Almanacks, telling the world that they have long been in a wrong belief, that the Sun moveth, and the earth is fixed, for they believe that the Sun is fixed, and the earth is moved.

And to evade the cleer evidence of this text, which tels it for a wonder that the Sun stood still, they say, this is spoken to our capacity, because to our sight it so seemeth, that the Sun moveth, and the earth is fixed, but indeed it is otherwise.

Our capacity I think hath much wrong done in this, for if the Word of God had told us, that God had created the Sun to stand still, and the Earth to move, it is more likely that we should have taken his Word for it, and have believed it as it is, as well as now we believe it, as it appears.

We are neither incapable nor incredulous, but that many against the letter of Scripture have written, and made more believe, that the Sun stands still from the creation.

The common defence of this opinion grounded upon Gods application of himself, to humane capacity, doth make figures

in story where is no need, and maketh David a man of small judgment in the knowledge of the Sun, who saith, that God hath set a tabernacle for the Sun in the Heavens, (called here) an habitation, Which is a Bridegroome comming out of his cham∣ber, and rejoyceth, as a strong man, to run his race.

His going forth is from the end of the Heaven, and his circuit unto the ends of it.

Doth not this Prophet speak of the glory of God, declared in the motion, not the station of the Sun? or in the glory of God shewed in our opinion of the Suns motion, not in the truth thereof.

Greater secrets then this are revealed in holy Scripture, which are against the vouchie of the outward sense, or the rationall discourse of man, and no doubt, but if the Sun had stood still, and the earth that we live upon had moved, when this miracle was by the spirit of truth recorded, it had been so set down to us, as followeth:

[At the light of thine Arrows they went, at the shining of thy glittering spear.]

The meaning, I conceive, to be this, that the Sun and Moon did not now keep their ordinary motion appointed in their Creation, but by a miraculons dispensation they attended the arrows of God and his spears.

For God declared himself in this war, to be the God of Is∣rael, by shining arrows and glittring spears, he meaneth not onely the arms of Israel his people, but the apparent demon∣stration of his owne miraculous and extraordinary power de∣clared in this war;

For you heard in the story, that God cast down great stones from Heaven upon them, which slew more then Israels sword did.

These were arrows of God, and his spears with which he fought for Israel, they are called bright and glistring both.

• 1 Because the Sun-shining upon these great hailstones reflected a dazeling light from them, as experience telleth us, both in snow, ice, hailstones, and all waterie bodies.
• 2. And because in this judgment, there was so manifest appearance of the immediate hand of God in this war.

Thus Mr. Calvine doth understand these words, and saith, Sol retentus est, ut daret locum sagittis & hastae Dei.

Onely, he seemeth to me somewhat too strict, when he saith, per sagittas & hastam nihil aliud intelligit, quam arma populi Dei.

Yes sure, he meaneth his own weapons too, with which he fought from heaven, and those rather, as the more shining and glittering. Montauus, also upon these words, saith, Solem & Lunam cursus suos ad commoditatem exercitus sacri temperasse.

Junius also and Beza do conceive that these hailstones fell not without thunder and lightning which are the terrours of heaven, and the voice of God, it followeth.

[Thou diddest march through the Land in indignation, thou diddest thresh the heathen in anger] this, (as I conceive hath reference to the following victories, by which all the land of Canaan was subdued to Israel, for the Church here confesseth, that as God by deed of gift, had long before assured this promised land of the heathen to his Israel, so he gave them a full pos∣session thereof by marching through the land, and by thresh∣ing the inhabitants thereof.

Thus the Church confesseth.

We have heard with our ears, O god, our Fathers have told us,* 1.6 what work thou didst in their days, in the time of old.

How thou didst drive out the heathen with thy hand, and plan∣tedst them in, how thou didst afflict the people and cast them out: For they gate not the Land in possession by their own sword, neither did their own arme save them, but thy right hand and thine arm, and the light of thy countenance, because thou hadst a favour unto them: this phrase of marching through the Land doth expresse God in arms for Israel.

But the other phrase of threshing, the heathen doth imply victory, and full power over them, even to the stripping them out of all.

[Thou wentest forth for the salvation of thy people, even for sal∣vation with thine annointed.]

The cause why God put himself into this quarrel was the pre∣servation of his people, where Israel is twice call'd the people of

God, which must be understood of the adoption of grace, for by right of creation all people of the world are Gods people.

This was Israels glory, and it was also their safety, that they were Gods people, and how they came to be so, Moses will tell.

The Lord did not set his love upon you,* 1.7 choose you, because ye were more in number then any people (for ye were the fewest of all people.)

But because the Lord loved you,* 1.8 and because he would keep the oath that he had sworn unto your Fathers: that is, He loved you, because he loved you. But he addeth, thou wentest forth with thine annointed.

Which Mr. Beza doth understand of David, and so maketh a long stride from the conquest of Canaan, to the reigne of David, and from these victories to Davids victories many, many years after.

And Tremelius and Junius do so apply the text, Mr. Calvine lead them all into this Exposition.

Others conceive, that the former commemoration is conti∣nued, and they that are before called Gods people, are here called Gods annointed: for wheresoever there is election, there is unction, and we may say of Israel, that God annoin∣ed them with the oile of gladnesse above all their fellow na∣tions, for David saith; Non fecit taliter.

I am sure the Seventy read and understand the text thus, for they read, that God went forth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Latine reading is, Cum Christo tuo, and the originall He∣brew is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his Messiah, which moveth me to refer this to Christ, who was the bond of that love which knit God so to Israel, for whose sake, God was so favourable to Israel.

Master Calvine doth confesse, that this hath reference to Christ, and includeth all the favours of God declared to Is∣rael; from their coming out of Egypt to the last mercy shewed to them, to have come to them, non nisi interposito Mediatore, not without a Mediatour.

But he addeth, that the promise of Christ did more cleely appear, and was more manifestly revealed in the reigne of David then before, which might give comfort to the Church in distresse, that makes Master Calvine go so low as Davids reigne, to apply these words.

But the next words shew, that the former history of the wars of Israel, to settle their possession in Canaan, and not yet at an end.

So then I understand that God went forth with his anoint∣ed, that is, with Jesus Christ, to save his people, and there is the the life bloud of all the comfort in this whole Psalme of the Church; and by this faith, by faith in this Messiah the just shall live. It followeth,

[Thou woundest the head out of the house of the wicked.]

By the house of the wicked, the land of Canaan is here meant, and by the head that God wounded, either the wise∣dome and policy, or the sovereignty and power of the Land is meant; for none of the Kings of the land could stand before Israel, so that the very head of the house was wounded.

[By discovering the foundation to the neck.]

This was the manner of Gods working against the head of the house of the wicked, by making the foundation naked; that is, digging up the very roots thereof, by an utter extirpa∣tion of the Inhabitants of this land.

It was Edoms cry against Jerusalem, Rase it, Rase it: the Margent: make bare even the foundation thereof,* 1.9 as before you heard, out of Psal. 44.

Thou hast cast out the Nations, and placed them in: It follow∣eth.

[Thou didst strike through with his staves the head of the Vil∣lages.]

That is, thou didst overthrow the Inhabitauts of the land with their own staves: As the Poet saith,

Suis & ipsa Roma viribus ruit.

He declareth here the extent of the victory not onely to their walled Towns, and defenced Cities, but even to the Vil∣lages and Hamlets of the Land: so that no part or corner of the Land escaped the hand of God, or the possession of Israel, but God who promised them that land, gave it them, and gave it all into their hands.

This, as it hath a general extent to the whole story of Israels conquests, so it may have a more perticular reference to the

story of that war made in the behalf of the Gibeonites, where the five Kings that made war against Gibeon, hid themselves for safety in a cave at Makkedah: and that cave chosen for safe∣ty, proved a prison for their forth-coming, and Joshua sent men to roule great stones to stop the mouth of the cave till he had finished the war,* 1.10 and then he brought them forth and slew them, and buried them in that cave.

Thus the head of the Villages were beaten with their owne staves, and that cave which the Kings chose for their safety was first made the trap to catch them, then the prison to hold them fast, and at last, the sepulcher to bury them.

Yet more perticular reference may it have to the con∣quest of the Midianites,* 1.11 for in that battail the Lord decla∣red his strength for Israel mervellously, for he said to Gi∣deon their Captain.

The people that are with thee,* 1.12 are too many for me to give the Mi∣dianites into their hands, lest Israel vaunt themselves, and say, mine own hand hath saved me.

In conclusion, God would have no more to go up against Midian, but three hundred men.

Now the Army of the Midianites was great, as appeareth in the former Chapter, ver. 33.

Then all the Midianites, and the Amalekites, and the children of the East together.

Yet God would have no more to go against Midian but three hundred men against this great Army, of whom he saith before: that they came as Grashoppers for multitude,* 1.13 for both they and their Camels were without number.

And they had much vexed and impoverished Israel, as the story saith.

But Israel had the victory by those three hundred men, who being divided into three Companies, in the beginning of the middle watch of the night, when the signe was given by Gideon, every man brake a pitcher of earth that was in his hand, and held their lamps in their left hands, and their trum∣pets in their right hands to sound withall, and cryed, The sword of the Lord and of Gideon, and they stood every man in his place.

And the Lord set every mans sword against his fellow through∣out all the hoast.* 1.14 Here it is plain, how God beat them with their own staves, and slew them with their own swords. And of them we may well understand that which followeth. They that came out as a whirl-wind to scatter me, their rejoycing was to devour the poor secretly: for the Midianites by many direptions had made them poor, and by spoiling the increase of the earth almost starved them, and now they came as a whirl-wind in an army to destroy them.

Their secret comming to devoure the poor, it is well ex∣prest in the story.

And so it was when Israel had sowen,* 1.15 that the Midianites came up, and the Amalakites, and the children of the East, even they came up against them. And they encamped against them,* 1.16 and destroyed the encrease of the Earth, till thou come to Gaza, and left no sustenance, neither Sheep, nor Oxe nor Asse.

Here they assaulted them secretly, by sudden incursions upon them, and they came out as a whirl-wind by sudden violence, and they made them poor.

The words thus expounded, we may in this part of the section consider.

• 1 The miracle of the station of the Sun and Moon.
• 2 The victory that followed.
• 3 The conquest of Midian.

1 Of the miracle of the station of the Sun and Moon.

This example of the station of the Sun and Moon, [Doct. 1] as at∣tending upon the wars of the Lord, doth further confirme the former Doctrine, delivered out of the Verse going before, that the in-animate creatures do serve the Lord, and the will of God is their onely nature, whether he guide them by his or∣dinary providence, or by his speciall dispensation of extraor∣dinary power.

It teacheth that God is above all second causes, [ 2] so that his reveale determination of means, for his operations do not bind him, but his Non obstante, often inter-curreth by vertue of his prerogative.] To expresse him absolute Lord of all, [Reas. 1] ru∣ling all things by the word of his power, that he may be both trusted and feared above all.

To divert us from the over-weening of our fellow crea∣tures, for many Nations having observed the good that the Sun doth on earth, have worshipped the Sun, and some Lu∣natiques have as wisely worshipped the Moon, others have adored some speciall Stars, as the ascendents in their nativities.

The Aegyptians in respect, as is thought of the great pro∣fit that came of kine, did worship a living bullock, or calfe, and of them the Israelites learned that Idolatry.

Herodotus tels how Cambyses comming with his conquering forces into Aegypt,* 1.17 saw the Aegyptians worshipping their calf, he drew his sword, and cut him on the thigh, that he bled exceedingly, and shortly after died.

Cambyses seeing this, cried out in scorne of the Aegyptians: O Capita nequam hujusmodi Dii existunt, carne & sanguine prae∣diti, & ferrum sentienter? dignus nimirum Aegyptiis hic Deus.

Thus came into the Church the worship of Angels, and the Mother of our Lord and Saints, and its because they were Be∣nefactors to the Church. And after for their sakes, their ima∣ges were worshipped, as at this day in the Church of Rome.

To divert us from this superstition and idolatry, and to teach us to know our fellow creatures, God doth alter some∣times the established order of his government, and saith, as Christ to his Disciples. Are these the things you look upon.

Surely the Sun, of all things is that God hath made for the use and service of God, as the most glorious, the most com∣fortable, in respect of light, which it giveth us from its own body, and which it bendeth to the Moon and Stars; and in respect of its influence, so that as Ambrose calleth it, Ornamen∣tum Coeli, the ornament of Heaven, and Oculum mundi, the eye of the world; others have called it animam mundi, the soul of the world, as the quickner of all living things.

Three most memorable evidences of Gods power in the Sun are past, this of the standing of it for the space of a whole day.

The going back of the shadow upon the dyall of Ahaz in the days of Hezechiah,* 1.18 10 degrees, And the miraculous E∣clipse at the death of Christ. And Christ foretelling the end

of the world, saith that, The Sun shall be darkned,* 1.19 and the Moon shall not give her light.

St. Augustine proves the Divinity from these things, which we call portenteous, and he blameth the Mathematicians, for affirming those extraordinary effects in naturall bodies, caele∣stiall or terrestiall to be contra naturam, against nature,* 1.20 quomo∣do est enim contra naturam, quod Dei fit voluntate, cum voluntas tanti Creatoris, Creaturae natura sunt.

Portentum enim fit non contra naturam, sed contra, quod nota est natura.

3 This station of the Sun and Moon at this time doth serve to justifie the lawfulnesse of a just war, [Reas. 3] for they attended the arrows and the spear of God. This was a just war, for,

• 1 It had a warrant from God to possesse Gods Israel, of their own land, which God had given them, this is the war∣rant of policy.
• 2 It was against Idolaters, whom they were sent to de∣stroy: the warrant of Religion.
• 3 It was in the behalf of the Gibeonites, their confederates by oath. Lex Gentium, the Law of Nations.

It is a sin to set and look on, when either our Common-wealth, or Gods Religion, or the Oath of confederacy suffereth.

This war was here managed openly, and in the sight of the Sun, and God declared himself both of the Council of War, and an auxilary friend to his Israel, in the same, for none but he could have stayed the course of the Sun and Moon.

Now these extraordinary operations of God, [Ʋse.] as St. Austine saith, are called, Monstra ut a Monstrando, so they are called portenta à portendo, & prodigia à porro dicendo: therefore let us see what they shew, and what they teach us.

1 They teach us the great Comandement of the law to love God, and to keep his Comandements. This power in doing so great things, and this mercy in doing the same for Israel, doth well deserve that service from his Church, observe it in a touch, remember it in the front of the law. I am the Lord thy God which brought thee out of the land of Egypt, for

that leadeth us into the full story of Israels peregrination, and is there used to move obedience.

And we cannot make a bettter use of our frequent Com∣memoration of the manifold mercies of God to us, then to stir up our selves to serve him: so Christs greater deliverance is urged by Zecharie, ut liberati serviamus.

2 It serveth to direct us in the estimation of the creatures of God, for the honour that we can do them lawfully, is but to glorifie God for the good we receive by them: honour is onely due to him that implyeth them.

Take heed of Idols, take heed of superstition, let not ano∣ther Gospel bewitch any of us, when the Sun communicateth his light to all the world, every corner and part of the world, is not illuminate alike, there be some pretious stones that re∣flect the light of the Sun more then others doe: vve value these above other, yet we know that the light is all borrowed of the Sun.

And though in our fellow creatures the gifts and graces of God be in differing measures given, for which we value them above an ordinary price, yet we reserve to our God the ho∣nour of the gift, of every good and perfect gift, who is the Fa∣ther of lights, and we do him wrong if we draw any of our fellow creatures into the communion of his glory.

3 Let me adde this for caution, let not our thoughts be so ravished with the contemplation of Gods extraordinary pow∣er, sometimes expressed in the service of his creatures, as that we do neglect his ordinary providence: which in true judge∣ment is more admirable.

It is Saint Austins note, Quae sunt rara, sunt mira: But he saith, it is more admirable to behold so many faces so unlike in forme, feature and proportion, yet we do more wonder to see two faces alike.

It is not so admirable in true judgment to see the Sun stand still in heaven, as a glorious candle set upon a Candlestick, as to see it move and set, and rise in so constant manner as it doth.

Therefore, let the common providence of God loose nothing by his extraordinary lightnings of Power, and flashes of Pre∣rogative.

4 This serveth also to encourage us in the cause of religion, or in the just defence of the oppressed, to awake our courage and to take pains.

It belongeth not to us who are Gods Ministers, to enquire what cause of wars we have at this present, what means must be used to commence and maintain them.

This belongeth to us to animate all that are called to just wars, to take courage from this example.

If the sun stood stil whilst Joshua did fight for the Gibeonites, because Gods oath had bound Israel to them is confederacy.

I cannot doubt, but the Son of righteousnesse, the Captain of Gods guards, the Lord of his Hosts; will cover their heads in the day of battail, that fight for the oppressed Church of God, their brethren, the professors of the same faith, the wor∣shippers of the same God.

Whereas this miracle of the station of the Sun and Moon was done at the instance of Joshua, we are taught to behold the truth of Gods promises made to his servants.

He had promised Joshua to magnifie him in the sight of his people, and the blessing of the people on Joshua was onely, the Lord be with thee, as he was with Moses.

So he was in the division of the waters of Jordan,* 1.21 so was he in the conquest of Iericho and Ai, and never was there such a thing seen, that the Lord heard the voice of a man to make the day two days long.

1 This was done to prevent Idolatry, that the people might not erect any memory to Moses, to honour him with divine honour, which also God feared, and therefore he buried Mo∣ses himself, and would let no man know where he was buried, to prevent Idolatry.

The Devil, no doubt, knew the place; that was the quarrell between Michael and the Devill, about the body of Moses; for the Devil would faine have discovered where it was, to have mis-led the people to Idolatry, but Michael resisted him: Now when the people see that he which was great in Moses, is as great in Joshua, and they have experience that Joshua hath of of the same spirit that Moses had, this doth direct their judge∣ments

not to look upon the instruments by whom wonders are done, but on God who doth them, and can do them as well by Joshua as by Moses.

2 This was done to assure the former promises of the quiet and full possession of the land, against the fear which the Spies suggested;* 1.22 for if God declare by these signes that he fighteth for Israel, as it is said upon this signe, Israel need not fear the power of their enemies, they may go forth in the strength of the Lord, his word is their warrant, his truth their assurance.

When we behold the same power of God in the change of Ministers of his will, [Ʋse.] vve learn to know vvhatsoever alterati∣on the vicissitude of time maketh on earth, yet, thou Lord art the same, and thy years do not fail. Therefore, as David saith, Put not your trust in Princes, nor in any son of man, for there is no help in them: there is help by them, but it is not in them: our help is in the name of the Lord who hath made heaven and earth.

2 This shevveth the perpetual course of Gods favour to his Church, [ 2] the faithfull servant of God, Moses dieth, but the spi∣rit that God put upon Moses survived him,* 1.23 and rested upon Joshua, he was consecrated to that imployment.

• 1 By Gods own election and designation.
• 2 By the imposition of Moses hands, and the devolution of some of his honour upon him.
• 3 By Gods own gift of the same spirit that vvas upon Moses.

Thus vvhere God loveth a poople, the favour of God runeth in a full stream in the Chanel of his Church.

3 Seeing this constant truth of God in his gratious pro∣mises to to his Church, hath reference to our obedience: this much teach us to obey and serve our God in all things, that his sun may shine upon our Tabernacles, and that vve may an∣oint our paths with butter; for as David saith, No good thing will he with-hold from them that serve the Lord.* 1.24

He hath shevved his people vvhat they shall trust too, bles∣sings and cursings, life and death.

3 Doctrine. This also teacheth us, as the Apostle doth. The

effectuall fervent prayer of a righteous man prevaileth much.* 1.25

He proveth it by the example of Eliah, who though he were a man subject to the like passions, as we are, he prayed earnestly that it might not rain, and it rained not on the earth in three years, and six moneths.

And he prayed again, and the heaven gave rain.

So this example of Joshua praying, is a full example of the effectuall power of prayer, these examples, as that also of Moses praying upon the Mount, when Joshuah fought with Amalek, do all seeme to prove the force of prayer.* 1.26 And great reason there is that this should be effectuall with God.

1 Because there is no service that man can perform to God, wherein he doth so much part with himself, and even lay him∣self down in prayer, for therein he openeth his heart to God, and poureth forth his spirit to him; and his faith doth bring God to him face to face.

When men pray as they ought, they know God and them∣selves, they know and confesse him the faithfull Creatour, the mercifull redeemer, the gracious preserver, the bounteous rewarder of men. And they know themselves to be but men, that is indigent and needy, having nothing but what they receive from his hand, and of his free gift, immerent, deserving none, not the least of his favours.

Which two considerations do serve to humble us, and to honour him.

We finde in Scripture watching and fasting often joyned with prayer, as outward means to tame and subdue the flesh, that it may be the lesser able to resist the power of the spirit, for the spirit is willing in the servant of God, but the flesh is weak.

2 There is no part of Gods worship that hath so many pre∣cepts to impose it on us, as prayer hath in both the Testa∣ments, none that we have so many examples of great successe and prevayling with God, none that we have so good means to perform as prayer: none that hath so many promises made to it in holy Scripture.

1 For precepts,* 1.27 so soon as God had established him an

house for his publique worship, he commanded it to be called an house of prayer to all nations.

Solomon dedicated that house to God by prayer, it is Gods own Word, seek ye my face, it is the Churches answer. Thy face, O Lord, will I seek. And Christ our Saviour often in the gospel, the Apostles after him enjoyns it.

2 For example we have Abraham,* 1.28 Isaac, and Jacob, Mo∣ses, David, Solomon, Hezekiah, Eliah, Manasseh, Nehemiah, Job, Samuel, Daniel: all the Prophets, all the holy men, Christ, his Apostles, all with admirable successe,

3 For means,* 1.29 Christ taught us to pray, shewed us the way to the Father, in his mediation, and by his name.

And the spirit which Christ left in his Church helpeth our infirmities.

Christ hath comprehended all in a few words,* 1.30 Whatsover you shall ask the Father in my name, it shall be given you.

Ask and receive, that your joy may be full petite, quaerite, pulsate.

These great examples of successe do all seem to stirre us up, [Ʋse] to the performance of this part of Gods worship both.

• 1 In obedience to the Commandement of God, who hath imposed this duty on us, whose Commandements are mighty and ought not to be light layed.
• 2 In an holy ambition of the best graces of God vvhich are this way obteined of him.
• 3 In an humble love to our God, to whose presence and conference we come by prayer.
• 4 In an holy imitation of those great examples, vvhich are so frequent in Gods faithfull ones, in the double Testa∣ment of God.
• 5 In a thankfull use of the means by God ordeined to faci∣litate this service, that we receive not the grace of God in vain.
• 6 In a confident faith in Gods gratious and free promises, vvhich are yea and Amen.
• 7 In an humble sense and feeling of our ovvn vvants, and the necessities of our brethren, for so vve do exercise both our piety to God, and our charity to our selves and our brethren.

But this discourageth many,* 1.31 we read of great power of prayer of old, as that Moses prayer gave Joshua victory. Joshuahs prayer made the Sun stand still. Eliah by prayer, shut up heaven, by prayer he opened it. Daniel by prayer shut up the mouths of the lions in their den.

We see no such effects of prayer now, and therefore we think prayer is not of such effect now, as heretofore.

To this our answer is,* 1.32 that great and extraordinary exam∣ples of the successe of prayer are but thinly scattered in the Book of God, to shew the power of Gods Ordinance.

Neither may that be a rule to us, that prayer is not of force as it hath been, because we do not see such great effects there∣of, as have appeared in former times.

For in the time of the shadow, when Christ was seen in type, and under a veil, there was need of extraordinary ex∣amples to confirm faith, but to us that live in the cleer light of the gospel, to whom Christ is made manifest to be our inter∣cessor, this may seem to strengthen faith.

If God did hear the prayers of his faithful owns, and answe∣red them by miracles, they had speciall warrant to demand those things at the hands of God.

We have no such warrant, but look wee what we may pray for, and we shall finde that God doth answer us with success.

• 1 That the name of God may be hollowed, doth not every faithfull servant of God place his trust in this name? doth he not praise it for all things?
• 2 That the Kingdome of God may come; Is not this King∣dome of grace in the Church? doth not the believer feel Christ reigning in his heart, and ruling him by his spirit? and doth he not expect his second comming in glory and believe everlasting life.
• 3 That the will of God may be done here as it is in heaven, is it not so?

Our conversation is in heaven; doth not the whole life of a faithfull soul spend it self in imitation of Christ, and of the Angels of God, and of the holy Saints that are gone before us to praise God in heaven.

4 Have we not daily bread? doth not God feed us with food convenient for us?

5 Doth not God assure our consciences of the free remis∣sion of our sins?

Doth not he in temptations save us from the evill one that seeketh our destruction, and maketh them the exercises of our vertue, and are directed to the dilapidation of our faith?

We may aske nothing else of God but what hath reference to one of these petitions, and in all these God heareth us and granteth our requests.

Our own want of faith and zeal in prayer, our own neg∣lect of the dutie, our own unthankfulness to God for benefits already received, our corrupt desires to spend the favours of God upon our lusts, may make many of our prayers mis∣carry.

Much more if we do ask any thing at the hands of God, which is not lawfull.

But let us aske as he commandeth, and the argument will follow comfortably.

If the servants of God have heretofore prevailed with God, so far as to work miracles for their good, much more will God hear our ordinary suits, and grant them so far, as may stand with the glory of his name, and our good.

But at adventure he hath commanded us to pray, and let us do our duty in obedience to him, and leave the successe to his fatherly providence: prayer is the casting our care upon God, and is not that a great comfort to us, when our care is put off and so repose, that we may serve our God without fear or care for things of this life.

2 The victory that followed the station of the Sun and Moon, contein two things.

• 1 What God did in indignation to his enemies.
• 2 What he did in favour to his people.

1 What he did in indignation?

Conteining,

• 1 His martiall march through the Land.
• 2 His conquest of it,

1 His March.

Thou didst march through the land in indignation; which tea••h∣eth us;

That in all wars God is Lord of Hosts, [Doct.] and generall of all the Armies teat fight in his quarrel.

This was assured to Joshua by a Vision, for

It came to passe when Joshua was by Jericho,* 1.33 that he lifted up his eyes and looked, and behold there stood a man over against him, with his sword drawn in his hand, and Joshua went unto him, and said unto him, art thou for user for our adversaries?

And he said nay: but as a Captaine of the hoast of the Lord am I now come, and Joshua fell on his face to the earth and did worship.

This must be God that appeared to him by this Angel: and it is the same Angel which God before promised.

Behold, I send an Angell before thee to keep thee in the way, and to bring thee into the place which I have prepared.

Beware of him, and obey his voice, and provoke him not;* 1.34 for he will not pardon your transgressions: for my name is in him.

This Angel must needs be the same, who is after called the Messiah, or anointed in the next verse, and both the power that was given him of God to protect, and to pardon, and the charge that was given to the people not to offend him, and the worship which Joshua did give him, and the name which God said was in him, prove him to be Jesus Christ.

All serves to prove that God was the leader of these wars, as here is said. Thou didst march through the Land.

And God doth take it upon himself. I the Lord do all these things.* 1.35

The reason is, because war is one of the rods of God, where∣with he doth scourge the sinnes of men. For thus, saith the Lord God.

How much more when I send my four great judgments upon Jeru∣salem: the first of them is the sword.* 1.36

Who can manage the judgments of God but himself, and therefore when wicked persons are imployed by him to punish sinners by the sword, he confesseth, the service done to him as in the case of Nebuchadnezzar, King of Babel against Tyrus.

I have given him the Land of Egypt,* 1.37 for the labour wherewith he served against Tyrus: because they wrought for me, saith the Lord.

God ordereth all wars, for wars, as I have said, is one of Gods own rods, and none can manage them without him, so all wars, as they are from him, are just wars.

But they may be unjust in respect of them that commence and prosecute them.

The point then here taught is, that in all wars which are just in respect of God who smiteth them, God is the leader, and the protector of his armies, who giveth them both strength to fight and victory in battail.

These were Gods wars by which Israel was setled in the land of Canaan, and they were the wars of God, by which Israel was led away captive into Babel. you heard God him∣self say so.* 1.38 For, lo, I raise up the Chaldaeans, that bitter and hasty nation, which shall march through the breadth of the land, to possess the dwelling places that are not theirs.

God was he that marched through the land then in indig∣nation.

This teacheth us wheresoever we see the sword of God abroad in the world to smite, [Ʋse.] to confesse it to be Gods soare judgment, without whom no man could draw a sword, or lift up his arme in the world,

God brought in his Israel by the sword, and by the sword he carrieth them out of Canaan,* 1.39 the hand of the Lord is in both.

Therefore, whatsoever preparations of war, Gods servants do make to hold or to recover their own right, to relieve the distresses of others, or to suppresse the injuries of oppres∣sours, they must commit their cause to the Lord, and seek their strength from him, and depend on him for their successe.

But as God is the author and manager of all wars, so is he the speciall protectonr of those that he hath separated from the world to be his Church and peculiar people, as in the story of Israels passage you have heard.

In this war, God did march before his Israel against the in∣habitants of Canaan, and cast the fear of them upon them all.

This is a great advantage in all wars, to have God on their sides, for as David saith, If the Lord had not been on our side, when men rose up against us, they had swallowed us up, &c.

Then is God a speciall protectour, when he directeth his war to the good of them whom he protecteth, and marcheth in fury against their enemies.

And thus it was with Israel when they took possession of Canaan, as you have heard. For they gate not the Land in pos∣session, by their own arm, neither did their own arm save them,* 1.40 but thy right hand and thine arme, &c.

The distressed have a speciall warrant to call upon God, and it was the voice of the Church, when the Arke removed to say, Exurgat Deus dissipentur inimici ejus: let God arise, and let his enemies be scattered.

God is mercifull to our land, and Church, that we yet live in peace, it is full of comfort, when God marcheth before his Church in their wars, but it is much more happinesse when he biddeth us go to our chambers, and shut the door after us, and tarry a while till the storm of troubles over-blow.

But then it is most joyous, hen he giveth peace within our walls, and plenty within our palaces.

Thus have we lived hitherto by the favour of the God of peace, and it shal do well that we do lay this example to heart: For the same God that marched before Israel to plant them in, doth now march before the Chald••ans to cast them out, he that fought for them to give them their land, now fighteth a∣gainst them to carry them captives out of the Land.

It is the indig••ation of God that maketh this change, and it is their sin that thus provoketh him.

Yet they look back in their captivity and comfort them∣selves with the remembrance of Gods former protection.

Sin hath made this change: are we more in the favour of God then Israel was, or have we sinned lesse then they did, that their evils should not come on us.

Surely the sins of our land, are both many and hainous,

the double edge of the word which is drawn and used against them, doth not draw bloud.

Nullus sequitur de vulnere sanguis.

The course that is taken for reformation is preposterous, for men look without themselves, and complaine of the faults of others, and would faine amend their brethren, but the right way is: Let every one strive and labou•• to amend one.

And all that say, Let not this evill come upon us; not the sword, not the pestilence, not famine: let them be tender that no evill come out of them, for our sins are they which part God and us, which maketh him that set us up, cast us down.

2 His conquest. This is exprest in divers phrases, to declare it fierce and violent.

• 1 Thou didst thresh the heathen in anger.
• 2 Thou woundest the head out of the house of the wicked.
• 3 Discovering the foundation to the neck.

All look one way to describe God in his indignation, how he layes about him, and they teach us, that

It is a fearfull thing to fall into the hands of the living God, for he is known by executing judgement, and the heathen are pu∣nished in his sight.

True, that he is patient, and long-suffering, even toward the heathen that know not God; long did the cursed seed of Cham possest the land of Canaan, and God deferred their pu∣nishment to the fourth generation, himself giveth the reason of it.

For the iniquity of the Amorites is not yet full.

There be six signs of ensuing judgment,* 1.41 and where they are found, what remaineth but a fearfull expectation of the fierce wrath of God?

1 The qualitie of the sins committed, if they be of those crying sinnes which do immediately impeach the glorious Ma∣jesty of God: such as are superstition and Idolatry, which do give the glory of God to creatures; Blasphemy, breach of Gods Sabbath.

Or such as violate humane society, sins against nature, as in the Sodomites, sins of bloud, as in the old world, sins of oppres∣sion,

bribery, extortion, corruption of justice and such like.

These things do put Almighty God so to it, that he saith, How shal I pardon thee for these things?

Shall I not visit for these things saith the Lord,* 1.42 shall not my soul be avenged on such a Nation as this?

The fields look yellow, as Christ saith, for the harvest, and call for the sickle of Gods vengeance to cut them down.

2 The spreading and extent of sins, when it hath corrupted the most, as in the old world, God said to Noah, Thee onely have I found righteous before me in this age.

And in Sodome not ten righteous to be found, and in Jeru∣salem God said,

Run too and fro through the streets of Jerusalem, and see now and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgement, that seeketh truth, and I will pardon it. The Prophet did go the circuit.

He searched amongst mean men, and he found them foolish and ignorant: he gate him amongst the great ones, and he found them such as had broken the yoak.

When sin once covereth the face of the earth, and is grown like a generall pestilence infecting the greatest part, Moses, Job, Samuel and Daniel may pray and have no audience.

3 The impudencie and boldnesse of sin when men are not ashamed of their evils that they commit to cover and conceal them to do them in the dark, but brave the Sun with them: as Absolon defiled the Concubines of David in the sight of the Sun, and before all Israel. It is Gods complaint of his peo∣ple.

The shew of of their countenance doth witnesse against them,* 1.43 and they declare their sin as Sodome, and they hide it not. And again,

Were they ashamed when they had committed abomination; nay,* 1.44 they were not at all ashamed, neither could they blush.

Thou hast an Harlots forehead, thou refusest to be ashamed.

4 Ostentation of sin,* 1.45 when men do make their boast there∣of. Why boastest thou thy self in mischief?

Upon which words, Saint Augustine saith, Gloria maligni∣tatis, gloria est malorum.

He saith, it is a foolish boast to glory in evill: for evill is ea∣sily done.

He gives many instances, the care of preparing the seed, and of the ground the sowing, the weeding, the attending, how many hands it asketh, and Absolon can set it all on fire in a moment.

So Samsons Foxes did the fields of the Philistines.

The Wiseman setteth it down as a fault;

Most men will proclaim every man his own goodnesse;* 1.46 how much more to boast of evil.

As wantons boast how many they have defiled, and drunk∣ards how many they have out-drunk.

5 Making a mock at sin: so the Wiseman saith, there be that tosse fire-brands, and say,

Am not I in sport?

All our sins are fire-brands, we need no other rods to scourge us here, no other fewell to enfire us hereafter, then our owne sins: this is, Hilaris insania, to make our selves merry with these, and to set in the chair of the scornfull.

6 Incorrigibility, when the gratious warnings of God do not lead them to repentance: when the angry threatnings of God do not draw bloud of them, when the rods of Gods fa∣vourable chastisement doe not smart upon them. O Lord, saith Jeremy,* 1.47 Thou hast stricken them, but they have not grieved.

Correction had wont to be the way to reclaime sinners, but when iniquity is come to the full ripeness, God may lay on while he will, they that have not known the way of peace will harden their hearts, as Pharaoh did, and correction will but make them curse, and blaspheme God to his face.

This was the full iniquity of these nations, whom God threshed and wounded, and digged up, and cast out, that he might plant his Israel therein.

And it teacheth us to be wise to salvation, [Ʋse.] as the Apostle saith; Thou man of God fly these things. And let me say to you, as Lot to the Sodomites, I pray you, my, brethren, do not so wickedly.

[ 1] Take heed of Idols, Babes, keep your selves from Idols. Idolatry hath growen bolder of later then heretofore, the

Factors of Rome are busie amongst us, trading for proselites but God stirreth up the spirits of his religious servants to soli∣cite the cause of Religion, and the worthies of our land stand up with zealous fervency of spirit for the truth of God.

This is the light of Israel, so long as we keepe the fire of God burning upon our Altars, we shall have hope that God is with us, and that he will give us his blessing of peace.

Let us break off our sins by repentance, that we may turn a∣way the indignation of God from us, let not sin reign in our mortall bodies, that we should obey it in the lusts thereof.

[ 2] Let us take heed that we give not way to sin, either in our selves, or in others, left it over-grow us, but let us examin our own hearts in our chambers, and turn to the Lord. And if a brother by occasion fall into sin, let them that are spirituall, restore him with the spirit of meeknesse.

[ 3] Let shame cover our faces for the evils that we have done, it is no shame to be ashamed of our evils, as there is a godly sorrow, so there is a godly shame, let us say with Job; I covered not my transgression with Adam, by hiding my iniquity in my bosome.

[ 4] Let it grieve us that wee have sinned, and let us not boast thereof, but say with Job, Peccavi, quid faciam tibi: with Saul, I have sinned and done foolishly.

[ 5] Let the remembrance of our sin smite our hearts, as Da∣vids heart smote him, when he had numbred the people, and let us do no more so.

Let the judgments of God make us afraid.

[ 6] Let the corrections of God humble us, and cast us at the feet of God, that he may shew us mercy, and with Paul, let us pray three times, that the Angel of Satan may be taken from us.

Then shall we neither feel the flail of God threshing us, nor the sword of God wounding us, nor the spade of God dig∣ing up, but we shall rejoyce every man, under his own Vine, and under his own Fig-tree.

2 What he did in favour to his own.

Thou wentest forth for the salvation of thy people, even for salvation with thine annointed.

David saith, Truly God is good to Israel.

The everlasting comfort of the Church hath been planted and grounded in the favour of God by the mediation of Jesus Christ his anointed.

For although Christ were not so manifest to his Church before, and in the time of the law, as he hath been in the time of the Gospel, yet he hath been always the hope of all the ends of the world.

The reason is, [Reason.] because Christ is not onely a Mediatour of intercession to pray for us, and a Mediatour of satisfaction to die for us, and a Mediatour of salvation to prepare eternall mansions for us: but he is and ever was, and will be a Medi∣atour also of temporall protection all to keep and defend us from all evils. So that the Sun shal not smite us by day, nor the Moon by night.

For as God created us to his own image, so he fitted to his only begotten Son a body in our image, he was made of a woman, and so soon as his word had made him the promised seed, so soon was he crucified for us, and was the Lamb slain from the beginning of the World.

Then did he take his Church into his bosome, and married her to himself, and they became one body, and ever since his Angels have charge over her to keep her in all her ways, and this must comfort Israel in Babylon, that God vvent before them vvith his anointed, to setle them in the promised Land.

There be no other mercies that vvill tarry by us, but those which God doth vouchsafe us by the means of this Mediator.

He importeth many outward blessings, even to the vvicked, by the means of his holy ghost. For all the knovvledg that they have, all the vvisedome in arts and sciences be the gifts of the holy ghost, but they have no portion at all in the office of Christ, he vvas not anointed for them.

From hence the Apostle doth conclude, that God hath not forsaken the Jevvs, but that they shall be called again, for he saith. Hath God cast away his people? he ansvvereth: God hath not cast away his people whom he foreknew.* 1.48

The election of grace vvhich made them his, doth confirm them to him forever, and therefore they mention his going

before them with his anointed to assure them, that though they go into captivity and abide a long time there, yet they shall not be left in bonds for ever. For the spirit of the Lord is upon this anointed, to preach liberty to Captives,* 1.49 and the ope∣ning the prison to them that are bound.

This is now the true comfort of the distressed parts of the Church, which groan under the burthen of oppression, and bloudy persecution.

They cry for the help from men, and no Nation doth suc∣cour them, they weep and pray to God and to his annointed, and, no doubt, but in good time, he wil come down to them to visit them in his mercy, they are Christians, and they carry the name of Gods anointed, his name is in them, and his righteousnesse and truth are their hope and strength.

It is time for thee, Lord, to put to thy hand, for the wicked sons of Belial, the children of Edom cry out against thy Church, down with it, down vvith it, even to the ground.

The Bishop of Rome, abetteth the unchristian shedding of Christian bloud, by his letters, and disperseth his vvhetstones to sharpen the sword of Gods enemies against Gods Church.

Let us say vvith old Jacob; O Lord, I have waited for thy sal∣vation, for thy Jesus.

2 This repetition of salvation. [Doct. 2]

Thou wentest forth for the salvation of thy people, even for salvation, teacheth us.

That God hath taken upon himself the care of the preser∣vation of his Church.

Therefore he goeth before them for salvation, and he doth never leave them nor forsake them.

1 God hath many gratious titles, [Reas. 1] which do assure his love and favour to us.

He is cal'd Jehovah: so we live, move, & have our being in him.

He is callrd by Job, The preserver of men, Saint Paul ad∣deth especially of the elect, for their salvation is a peculiar grace, no common favour.

And so his right hand both supporteth and guideth us, that vve neither stray out of the vvay: nor fall in the vvay.

He is called our Shepherd, and so we come to want nothing, for he leadeth us both to the green pastures, and to the waters of comfort.

He is called the husband of the Church, and Christ preser∣veth her to him, sine macula & ruga, without spot or wrinckle, and Christ teacheth us to call him our father, so as a father hath compassion, &c.

The Lord is our King of old, he maketh salvation in the middest of the earth.

All these titles declare him no Non-residont from his charge, he is always Incumbent.

For ipse est qui dat salutem.

2 Because the Church committeth it self to him, [Reas. 2] and casteth her care upon him, and he never failed them that trust in him.

Saint Paul, I know whom I have trusted,

Commit thy ways to the Lord, and trust in him, and hee shall bring it to pass.

3 The Church of God giveth him no rest, [Reas. 3] but by continual supplications, importuneth his saving protection, saying; O Lord, I pray thee save now: O Lord, I pray thee now give prosperity, he hath commanded her so to do. To seek, to aske, to knock, and invocation is one of the marks of Gods chil∣dren.

He that calleth on the name of the Lord shall be saved.

They are called the assembly of Gods armies, and their prayers be their weapons, Heaven is their abiding City which they besiege, and Christ saith, the violent take it by force. For, multorum preces impossibile est contemni.

4 Christ himself always prayeth the Father for his Church, [Reas. 4] that God would keep it, and he saith, to his Father, I know that thou hearest me always.

This comfortable Doctrine serveth to refresh the grieved soul in time of affliction, [Ʋse] the smart of Gods rod doth many times puts us into fits of impatience, and murmuring, and the delay of Gods saving help, doth often stagger our weak faith: that the man after Gods one heart, doth sometimes feare that God hath given him over.

In great losses as of our honours, and preferments of our libertie, of our wealth, of our dear friends: it is some time be∣fore wee can recover from this shaking fit of feare, that God hath forsaken us, and we say:

Why standest thou so far off, O Lord, and hidest thee in due time,* 1.50 in time of affliction?

But when we remember, thou art with me, it establisheth our footsteps, it strengtheneth our weak knees, and comforteth our sorrowfull hearts, and biddeth us, Rejoyce in the Lord, again, it saith, Rejoyce: so David,

I waited patiently for God: and so he comforteth his soul.* 1.51 Wait on God, for I will yet give him thanks, for the help of his presence, he is my present help, and my God.

So then, if present issue appear not out of affliction, let us not faint in our troubles: but perswade us that God is with us, and the rock of our salvation will not fail us.

2 This sheweth that we need not seek further for salvation, [Ʋse 2] then to God himself, and his anointed, seeing they are al∣ways with us. It is a foolish and idle superstition and idolatry to seek our salvation, from or by the means of Angels or Saints, or the mother of our Lord, when we have both him and his anointed Messiah, that is, both the giver and the mediatour of salvation with us.

This foolish devotion of the Roman Church, of making way by Angels and Saints, hath three great defects, which all the wit of Rome and hell, could never cover or conceal.

• 1 It hath no Commandement to require it.
• 2 It hath no example to lead us to it.
• 3 It hath no promise in Scripture to reward it.

Whom have I in heaven but thee, and I have none upon earth,* 1.52 that I desire besides thee?

They be our glorious fellow creatures, we honour God for the good that they have done in his Church.

We believe that they pray for our happy deliverance from all miseries of life, and the society of their lives.

We imitate their holy examples and do strive to follow

them in their vertues, and pray for the graces of God that sanctified them on earth.

But for our salvation, we know that he is always with us, that saveth us, and his anointed doth never forsake us, that keepeth us from evill.

We hear him saying, Come unto me, and he calleth us not to heaven to him, but, Lo, I am with you to the end of the World: he is neer unto all that call upon him, and he is easily found of them that seek him.

3 This doth give us fair warning to take heed that we do not leave our God and live in sin, [Ʋse 3] for he is not so neer us, but that our selves may separate between him and us, for it is also true, that God putteth a great deal of difference between an ungodly and godly man, as Solomon saith;

The Lord is far from the wicked,* 1.53 but he heareth the prayer of the righteous. And as God is far from them, so is salvation, as David saith. Psal. 119.

Salvation is far from the wicked.* 1.54

As we tender the favourable protection and love of God, let us take heed of sin.

Behold,* 1.55 the Lords hand is not shortned, that it cannot save, nor his ear heavy, that it cannot hear.

But your iniquities have separated between you and your God,* 1.56 and your sins have hid his face from you, that he will not hear.

4 Seeing our salvation is of him, [Ʋse 4] onely by his anointed, let us remember that we are called Christians after his name, not onely Christum: Lo, I am with you, and Spiritum Christi, whom I will send you from the father, but we have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the very anointing it self, left and deposited in the Church, as S. John saith.

But ye have an Ʋnction from the holy one.* 1.57 If we keep this Un∣ction, we are sure of this salvation, therefore grieve not the spirit of God, resist not the holy ghost, receive not the grace of God in vain.

And so let the enemy of mankind, and his agents do their worst to annoy us, our salvation is bound up in the bundle of

life with our God for ever, we may go forth boldly in the strength of the Lord, both against the enemies of our tempo∣rall estate, and the spirituall adversaries of our souls, for who can wrong us, if we follow the thing that is good?

God who maketh in us both velle & facere, to wil and to do, and make us able for this work of our salvation.

Notes

• * 1.1

  Ver. 7.
• * 1.2

  Ver. 11.
• * 1.3

  Ver. 12.
• * 1.4

  Ver. 13.
• * 1.5

  Verse 14.
• * 1.6

  Psal. 44.2.
• * 1.7

  Deut. 7.7.
• * 1.8

  Ver. 8.
• * 1.9

  Psa. 137.7.
• * 1.10

  Josh. 10.16.
• * 1.11

  Judg. 7.
• * 1.12

  Ver. 2.
• * 1.13

  Judg. 6.5.
• * 1.14

  Judg. 7.22.
• * 1.15

  Judg. 6 3.
• * 1.16

  Verse 4.
• * 1.17

  Thal. 76.
• * 1.18

  2 Reg. 20.11.
• * 1.19

  Matth. 24.29.
• * 1.20

  De Civit. 21.8.
• * 1.21

  Iosh. 1.17.
• * 1.22

  Iosh. 10.14
• * 1.23

  Eliah. Elisha. Num. 27.18.
• * 1.24

  D••u••. 28.
• * 1.25

  James 5.16.
• * 1.26

  Exod 17.
• * 1.27

  1 Precept.
• * 1.28

  2 Example.
• * 1.29

  3 Means.
• * 1.30

  4 Promise.
• * 1.31

  Ob.
• * 1.32

  Sol.
• * 1.33

  Josh. 5.13.
• * 1.34

  Ex ••2.22
• * 1.35

  Esa. 45.7.
• * 1.36

  Ezek. 14.21.
• * 1.37

  Ezech. 29. V••rse 2••.
• * 1.38

  Hab. 1.6.
• * 1.39

  note.
• * 1.40

  Psal. 44.
• * 1.41

  G•• 15.16.
• * 1.42

  Jer. 5.7. Ver. 9.
• * 1.43

  Jer. 3 9.
• * 1.44

  Jer. 6.15.
• * 1.45

  ••er. 3.3.
• * 1.46

  Prov. 20.6.
• * 1.47

  Jer. 5.3.
• * 1.48

  Ro. 11, 1, 2.
• * 1.49

  Isal. 61.1.
• * 1.50

  Psal. 1••.1.
• * 1.51

  Psal. 43.5.
• * 1.52

  Psal. 73.25
• * 1.53

  Pro. 15.29.
• * 1.54

  Verse. 155.
• * 1.55

  Isay 59.1.
• * 1.56

  Verse 2.
• * 1.57

  1 Joh. 2.2.