be burnt neither shall the flames kindle upon thee Isay 43.2 Againe know assuredly That if by Mortification and true Repentance thou quench the fiery burning flames of sinfull lusts and concupiscences thou shalt escape the scorching flames of Hell fire the portion of the wicked Psal 11.6 and the everlasting burnings thereof These are the great deliverances the lesser they follow but very considerable ones too For it follows They escaped the edge of the Sword the Destroying Bloody Sword passing through a Land This may be exemplified in severall instances David senced off the stroke of Sauls Sword 1 Sam. 26. Elijah the Sword of Ahab 1 Kings 19. Elisha the whole strength of the King of Syriahs Army 2 Kings 6. But when they could not escape thus then they proved Valiant and Victorious for so well were they exercised and experienced that as it is expressed soon after They waxed valiant in fight and turned to flight the Armies of Aliens Neque comitatu legionibus sucoincti communem cum multis Victoriam sed nuda virtute animi singularem de perfidis retulerunt triumphum Ambrose lib. 1. Off. cap. 35. Not by multitudes and numbers but by cleare resolution and gallantry Both which are evidenced in Ioshua Gideon and the succeeding Iudges In David Asa Ichosaphat Kings of Iudah 1 Sam. 14. 2 Chron. 14.12.13 30.24 If God arise the most terrible preparations deepest policies and best furnished strength proves invalid Psal 68.1 Isay 8.9.10 But here is one Deliverance more which though we have over-leapt yet we must not passe by it for its the ground of all the fore-going And that is this Out of weaknesse were made strong Some indeed Expound it Of bodily frailties and infirmities they have recovered from dangerous and tormenting diseases whereof Hezekiah is a strong proofe Isay 38. Convaluit de infirmitate A deadly distemper had seized on him and nothing but Faith and the Prayer of Faith prevailed for his recovery this saves the sick Iames 5.15 Maet 8.13 But I conceive it may justly be understood of all kind of desperate straites dissiculties and hazards when they were at a losse not knowing which way to turne Faith findes them a way directed and established them So Iunius enclines and therefore because so the word is used Rom. 4.20 reads thus the words In rebus infirmissimis divinitus fuerunt confirmati When all was thought to be gone and the businesse done Faith fayled them not but supplyed them with hope resolution and courage And so Saint Chrysostome refers this to the reduction of the Iewes out of the Babilonish Captivity which was when their ease was desperate if we look onely at their then condition their state and juncture of affaires which the Church also Celebrated accordingly and acknowledged Psal 126.1 When the Lord turned againe the Captivity of Zion we were like them that Dreame And so Theophilect in loc applying hereunto Ezekiels Vision of the Dead Bones Ezek. 37.1.2 c. But Lastly The last Enemy Death is yet to be destroyed And this also Faith hath done and that not by the Faith of the stronger party but of the weaker Vessell For it thus lyes Women received their dead raysed to life againe weak women strong in Faith obtained great favours witnesse the widow of Sarephath or Sarepta 1 Kings 17.22 Luke 4.26 for although this high favour might seem to be the immediate effect of Elijahs Prayer and this vertue to proceed from his Devotion yet the widows Faith acted her part and concurred in the production of this effect And herein her Faith was evident that it obliged her with her small stock and pittance to supply the Prophets present necessity being assured that God even in that Famine would releive her and recompence her Charity So that her Faith was the Causa protataretica the externall moving and primitively provoking Cause that which both moved Elijah to entercede and enclined God to be more favourable to his Petition even because she through her Faith working by love was subjectum capax a proper subject to receive such a mercy And this also is seconded and confirmed by the Shunamites Son twice received Once when life was given him 2 Kings 4.17 And then again when restored to her in the 36.37 Versos after Death her Charitable Devotion issuing from Faith obtained this double Concession This the Psalmist declareth Psal 116.8 For thou hast delivered my Soule from Death mine Eyes from teares and my Feet from falling And Saint Paul experimented 2 Cor. 1.9.10 But we bad the sentence of Death in our selves that we should not trust in our selves but in God which rayseth the Dead Who delivered us from so great a Death and doth deliver In whom we trust that he will yet deliver us But good Works have usually the fate to be mis-interpreted good men to be flandered and a good cause to be persecuted and hated Because I follow that which good is saith David therefore evill men pursue me with deadly hatred And the Apostle fully satisfies us herein in that positive definition or Aphorisme They that will live godly in Christ Jesus must suffer persecution that is from absurd and unreasonable men The world hated Christ and hated all his it persecuted them and still persecutes them In the World ye shall have tribulation was our Saviours prediction to his Disciples not as they are single Persons but as Disciples And hereupon it follows That eminent Professors are eminent Sufferers famous as well for their Passive as Active Obedience and Recorded as well as made glorious by their patience and perseverance in their most shamefull and painfull executions Q. But who were these others Were they distinct Persons from the former mentioned Worthics or the same A. Indeed many conceive those others to relate to the severall Prophets succeeding Samuel who was before nominated and particularly instance in Micaiah 1 Kings 22.25.26.27 who was smitten by the false Prophet Zedekiah and after imprisoned by Ahabs order unto Amen the Governour of the City And in Ieremiah who for the same imaginary Malignancy suffered the like punishment for the latter part of it Ier. 38.6 And in Zachariah 2 Chron. 24 2â— And in Isaiah whom the Jows report to have been sawne asunder or in pieces by expresse order from Manasses And those who are said here to have wardred c. are upon this way supposed to be David who is said to be hunted by Saul as a Partridge in the Mountaines 1 Sam. 26.20 And Elijah who upon Jezebels threatning fled to Beer-sheba 1 Kings 19.3 And of those Prophets which Obediah concealed 1 Kings 18.3 Yet with some other Interpreters I rather beleeve That the Apostle was more methodicall in his Induction then thus to goe back and forth off and on And these Reasons seems thus to perswade me 1. The Apostle had formerly spoken of David Samuel and the Prophets and after the mention of them this Relative Particle others follows so that this others seems
that a Christian Church too a Church of Christ and the sufferings of the people of God the rebukes of Christ though then the people of God had not the Title yet they had the Religion of Christ and albeit in outward expression and denomination they were not called Christians till long after at Antioch Acts 11.26 yet such they were really and in truth For Beleevers before Christs comming and since are admitted into the same Covenant of Grace because consigned by the same Sacraments not indeed in the same Signes but in the Spirituall thing signified 1 Cor. 10.3.4.5 And did all eat the same spirituall meat And did all drink the same spirituaell drink for they dranke of that spirituall Rock that followed them and that Rock was Christ But with many of them God was not well pleased for they were overthrown in the Wildernesse which did Scale the same promises though not so immediately as ours but under a covert of temporall things even ever since that Grant the Seed of the Woman c. Gen 3.15 and is the expresse affirmation of the Apostle Gal. 3.17 And this I say that the Covenant that was confirmed before of God in Christ the Law which was foure hundred and thirty years after cannot disanull that it should make the promise of none effect which relateth to the same object Jesus Christ Heb. 13.8 Acts 3.25 4.12 for the same excellent purposes of mercy remission of sins reconciliation with God and life eternall So the Covenant was the same for substance though not for circumstance and fashion and so their Faith and Religion the same For Christ was the Lambe slain from the foundation of the World Rev. 13.8 So Aug. Epist 157. ad opt Eadem fides nostra illorum quoniam hoc illi crediderant futurum quod nos credimus factum And therefore here we may say with Saint Paul Rom. 11.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O the depth of the riches both of the Wisedom and Knowledge of God! how unsearchable are his judgements and his wayes past finding out And with David Psal 40.5 Many O Lord my God are thy wouderfull works which thou hast done and thy thoughts which are to us-ward they cannot be reckoned up in order unto thee if I would declare and speak of them they are more then can be numbred But to this I have said somwhat before in the first Part and 8. Page and 1. Observ 8. To suffer with the people of God The people of God are eo nomine so far from being exempted from the common calamities of man-kind that they are the greatest sufferers of and sharers in them And if judgement begin at the House of God where shall the ungodly appear Gods People are a persecuted People But of this largely also before and more is to be said after 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esteeming That which put Moses on this choice was a well-grounded conviction of Conscience that it was a duty and a right enformed judgement for resolution and action without warranty and sufficient grounds of conviction is but perversnesse and obstinacy sin and impiety the mistaking of evill for good will necessarily inferr evill doing Hence sins are called the Works of darknesse Eph. 5.11 and Heathens darknesse ver 8. Walking in the vaenity of their minds Having the understanding darkened being alienated from the life of God through the ignorance that is in them because of the blindnesse of their heart Eph. 4.17.18 And the Apostle notes this when he tells us of the unbeleeving impenitent Jews They err in their hearts and so they have not known my wayes Heb. 3.10 and therefore he admonisheth them ver 12. Take heed brethren lest there be in any of you an evill heart of unbeliefe in departing from the living God And hence Minutius Faelix concludes Non minoris est seeleris Deum ignorare quam laedere Ignorance of God is as bad as Sacriledge Hos 5.4 They will not frame their doings to turn unto their God for the spirit of whordoms is in the midst of them and they have not known the Lord. On the contrary the right discerning and separating evill from good conduceth much to the eschewing of evill and doing good to deny the world and self and chuse Christ and Heaven And therefore the Apostles supplication for the Philippians Phil. 1.9.10.11 is that they may abound in all judgement To what end that they may approve or try things that are excellent and differ be able Christians to distinguish betwixt evill and good And to what are such abilities required that ye may be sincere and without offence till the day of Christ Being filled with the fruits of righteousnesse which are by Jesus Christ unto the glory and prayse of God And his Petition for the Colossians is to the same purpose Col. 1.9.10 For this cause we also since the day we heard it doe not cease to pray for you and to desire that ye might be filled with the Knowledge of his will in all wisedom and spirituall understanding That ye might walk worthy of the Lord unto all pleasing being fruitfull in every good work and increasing in the Knowledge of God As the bodily Eyes guides our feet so the understanding is the leader of the will and affections Hence those Prayers of David Psal 119.18.34.73 125. Open then mine Eyes that I may behold wondrous things out of thy law Give me understanding and I shall keep thy lay yea I shall observe it with my whole heart Thy hands have made me and fashioned me give me understanding that I may learn thy Commandements I am thy Servant give me understanding that I may know thy testimonies And hence that Exhortation of the Apostle 1 Cor. 14.20 In understanding be ye men otherwise ye will prove Children tossed too and fro still Children and never come to be perfect men Eph. 4.13.14 10. He had respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He first looked on the Duty now the Reward that to set him forward this to encourage and back him that as principall this as second to his choice that to leade and command this to fortifie and strengthen that as finis agentis his designe this as finis rei his happinesse and felicity See here and admire admire and acknowledge the great love of God to man who not onely gave us understanding to know our Duty but furnisheth with ayds and helps to further and assist us in our Duty he not onely teacheth us what to doe but supplies strength for to doe and affords means to preserve that strength he deals with us in those wayes which are most proper for us by threatnings and perswasions punishments and rewards Deut. 11.26 Behold I set before you this day a blessing and a curse The Lord knoweth our frame Psal 103.14 and so frameth all his dispensation accordingly he considers we are but men weak and impotent creatures and therefore he gives Grace Yet withall he considers that we are men
it Did not the whole Congregation also observe it A. Thus Moses by Authority from God as the Chief Magistrate of the Jewish Common-wealth commanded it to be Celebrated and by his Example did encourage the People to its Observation And so some renders the Word in the most common notion Fecit he made the Passeover he from God Instituted this Office and caused it to be Celebrated As good Josiah after long dis-use and discontinuance kept the Passeover 2 Chron. 35.1 that is by Authority he restored and commanded the Observation Others as the Vulgar Reade it Celebravit he Celebrated For thus also it is used 2 Chron. 35.16.17.18 So all the service of the Lord was prepared the same day to keep the Passeover and to effer burnt offerings upon the Altar of the Lord according to the Commandement of King Josiah And the Children of Israel that were present kept the Passeover at that time and the Feast of unleavened Bread seven dayes And there was no Passeover like to that kept in Israel from the dayes of Samuel the Prophet neither did all the Kings of Israel keep such a Passeover as Josiah kept and the Priests and the Levites and all Judah and Israel that were present and the Inhabitants of Jerusalem where keeping of it is the observing of it Moses kept it by commanding the Priests by preparing and offering the people by attending and observing it And so it is distinctly observed of Iosiah he kept that is he commanded both Priest and People to doe their respective Duties in keeping it in the second sense that 's in Celebrating it 2 Chron 35.1 compared with the 2.3.7 8. Verses which further appears by that Clause Put the holy Ark in the house which Solomon the Son of David King of Israel did build it shall not be a burden upon your shoulders serve now the Lord your God and his people Israel ver 3. Where as Iunius observes He gave license and commission to perform it not clancularly but conspicuously and publikely as if he had said Ne amplius foris aut per demos Doe it not privately as you find an opportunity but in the publique appointed place from which you were by Tyranny formerly restrained the Temple being shut up and the Publique Worship interdicted or suppressed and concluded within private Walls but doe it Solemnly with the greatest pomp and most eminent manner according to the Writing of David and Solomon ver 4. So then Facere Pascha iâ— proper to Moses and Iosiah to give order that the Worship of God be observed Parare immolare seu mactere Pascha To kill to flay and rost the Passeover and offer that belongs peculiarly to the Priests and Levites Edere Celebrare peragere Pascha To Eat Celebrate and observe the Passeover belongs joyntly and severally to Moses the Priests and Levites and whole Israel to Prince Priest and People a Chron. 35.17 The Second Part. 1. It s a speciall act of holy Faith to observe Gods Institutions Rites and Ordinances though the killing of a Lamb and the Ceremonies of that Service might seem contemptible and ridiculous or at least no way essicacious or usefull to carnall reasoners who judge by Flesh and Blood yet Moses will see this whole service performed well he knew that it is not the materiall parts of a Sacrament or Institution which makes it an holy Duty but the efficient the Authority of the Institution and our obedience to it And it is the greatest expression of Faith to obey God in his lowest Orders Moses further did know That Sacraments and Divine Institutions communicate and derive their vertues not from themselves simply and abstractedly considered but from the wisedom of God commanding them and his blessing and goodnesse attending the Religious obedientiall performance of them and that though God had not so tyed himself and his blessings to them that he cannot doe otherwise yet he hath so resolved that commonly he will not blesse nor shew himself in mercy but by them at lest he will not be mercifull to the contradicters and blasphemers who neglect contemn and vilifie them and so impenitently perfist neither doth God our Heavenly Father give his blessings upon the bare formall use of them but the obedientiall and dutifull which is the keeping of them in Faith because these externall exercises and offices work not Physically by a strong and irresistible influence and causality as naturall causes produce their effects but morally according to the qualifications and capacities of the patient or subject Thence that usuall expression that their work is upon a patient non ponentem obicem who makes a religious application of their proper ends and uses things of themselves usefull and helpfull as all those are and so far onely are necessary and upon this account for the attainment any designed end lose their vertue when neglected sleighted or formally and dully performed but if diligently and faithfull imployed then they prove very successefull towards their end and the parties receive great benefits and advantages by them as might be severally instanced in each Christian Institution But I shall onely endeavour to clear it from that place of Saint Paul Rom. 2.25 which will serve both for a proof and illustration Circumcision saith he verily profiteth Circumcision an externall outward Right and Ordinance in the Iewish Church verily profiteth or is profitable as the Scripture is profitable that which doth much advantage a Christian soule toward the reformation of his life and perseverance in newnesse of life and holy obedience if rightly made use of but if he either dis-useth or abuseth as many doe and have done witnesse Saint Peter 2 Pet. 3.16 which they that are unlearned and unstable wrest as they doe also the other Scriptures unto their own destruction they lose the happy furtherances and ayds of this very profitable instrument So Circumcision is profitable to forward and further and so by perfect analogy our Christian Institutions and Sacraments as Baptisme and the Euchaerist Catechising Confirmation Liturgy conference c. their walking with God if they observe it according to the tenor of the Institution which was to be an obligation of obedience to God the Institutor if not it becomes null and voyd to them because of their ingratitude and unworthinesse The Sacraments c. then are as helps Auxiliaries God the efficient his preparing preventing and assisting grace the cause of our conversion and perseverance And hence the position of the Schooles Deus solum producit gratiam ad presentiam Sacramentorum and they are such helps if rightly used to which God will concurr with his Grace to make their uses good and effectuall And so Paraeus interprets this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it profiteth that is usum à Deo promissum praesâ—â—t it performs and fulfills that use promised by God all which is fully confirmed from the 27. verse Shall not uncircumcision which is by nature if it fulfill the Law judge thee who by
unjust unauthorized invasions of others Rights and Possessions to which they had neither just Title nor lawfull authority For tolle justitiam quid sunt magna regna nisi magna latrociuia as most of the Romans Conquests were if ye will beleeve Saint Augustine but these Conquests were for the innocent defence of themselves and for the protection of the innocent to preserve themselves and rescue these from Oppression and Violence neither were they any designes of Covetousnesse Ambition or desire of change but of obedience to God who first intitled them to those Inheritances and then commanded them to enter and take Possession and this not by a pretended imaginary whisper rather then suggestion of the spirit but by a Publique Edict Decree and Voyce from Heaven They wrought Righteeousnesse discharged their trust in the Administration of that Authority and Power which God had put into their Hands operati sunt oa quae justitia requirit that is in plain English They would doe you Justice or Exercuerunt justitiam they Executed Justice impartially and justly not by any Arbitrary Power but by Rule and Law and that an infallible one being a terrour to the evill doers and prayse of the good Rom. 12.3 and so both in their Personall and Politicke caozeities they wrought Righteousnesse But there is another notion of this Attribute they wrought Righteousnesse exercuerunt justitiam Justice in this sense imports Mercy and Almesgiving and so takes under it all the Acts of Charity Thus it s taken Psal 37.21.25 The wicked borroweth and payeth not again but the righteous sheweth mercy and giveth I have been young and now am old yet have I not seen the righteous forsaken nor his seed begging bread And Psal 112.9 He hath dispersed he hath given to the poor his righteousnesse endureth for ever his horne shall be exalted with honour And from all these different sense the result is the same That is the duty of the truely faithfull to oppose and oppugne whatsoever is contrary to Piety and Justice and to protect and propugne what is conducing and subservient thereto No War is good but where the Cause is good No Conquest just unlesse the Ground be just Justice ought to be administred justly with a cleare indifferency without respect of Persons and all Justice should be tempered with Mercy and executed to the ends and purposes of Charity And as he that doth Righteousnesse is Righteous so none but he that suffers for Righteousnesse is a Christian sufferer It is not enough to consecrate a Man a Martyr to suffer what they doe but to suffer for the Cause of Righteousnesse that makes a Martyr 1 Peter 3.13.14 4.15.16 this is indeed the right the good old way to obtaine the Promises Obtained Promises that 's not Semen promissum for as yet he was not exhibited the fulnesse of time was not come but terram promissam 2 Type of Heaven they had seizure of the Land of Canaan and this they obtained because they wrought Righteousnesse and in their way captivated all opposition no comming to Heaven but by observing the conditions whereon it is promised subduing our rebellious wills and unclean affections and by doing righteousnesse hac itur ad superos The way to obtaine Heaven is to subdue sin and work Righteousnesse the way is obstructed when these are not in conjunction And thus Junius Ex eo studio eventus sequitur they obtained what they sought for and required because they did that which God commanded and required of them and all these they obtained not simul semel at once but occasionally as their respective exigents did require some one way some another as they found them in the dayes of their Pilgrimage for some of them were so hard put to it that they were forced to stop the mouthes of Lyons lest their widened jawes should devoure and enclose them They stopped the mouthes of Lyons Thus Sampson rent the Lyon roaring against him as he would have rent a Kid Judges 14.5 6. Thus David rescued a Lambe from a Lyon and when he arose in revenge against him he caught him by his Beard and smote him and slew him 1 Sam. 17.35 Of Beuaiah it is said he slew a Lyon in the midst of a Pit in time of Snow 2 Sam. 23.20 But most signally and observably this is held forth in Daniels great Deliverance Dan. 6.22.23 And this was very considerable and usefull to these present Hebrews and to all succeeding Christians God many times stops the sury rage and seircenesse of their most eruell and malitious Adversaries putting hooke in their noses bridles in their lips and turning them back Isay 37.29 restraining their violence and settering their sury and chaining up their madnesse when they are hot upon mischeife he will either send his Angels to stop them in their pursuite or divert them or infatuates them stricking them with blindnesse or an Army of Vermine to encounter them or else with the rod of his mouth and the breath of his lips he will tame and temper them that the Wolfe shall dwell with the Lambe and the Lyon shall eate straw with the Oxe Isay 11.6.7.8 And as God will be a deliverer thus from unreasonable men whom in these respects our Saviour calls Wolves Mat. 10.16 David Lyons preying young Lyons Psal 57.4 58.6 Saint Paul Beasts of Ephesus Doggs so will our Lord Iesus defend us against the roaring Lyon the Devill who walks about secking whom he may devoure 1 Peter 5.8 This great one who hath all the other Lyons to prey for him is so bafled with the Lyon of the Tribe of Iudah that he may roare but he cannot devoure he may assault but he cannot take unlesse you yeild If you face him he flyes if you resist he runs though he be a malitious implacable enemy he is a spoyled cowed and conquered enemy Christ hath overcome him for us and so he may shew his teeth but he cannot bite he may assault he cannot take you unlesse you betray your selves into his hands But they obtained as much as this upon another account they quenched the violence of Fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vim impetum ignis stopped the inseparable property of fire suspended its present power and which was more gave the flames a distinguishing faculty to consume them who were at a distance from them and to preserve them who were cast into them The History is famously known Dan. 3.16.17.24.25 and so I shall not here adde more but how farr it concerned these Hebrews and the after Christians shortly it affords this Observation That if the Children of God be exposed to Tyranny he will subdue the spirits of Princes and refraine the feircenesse of men he is the same God in Power his Hand is not shortned feare not therefore if thou art his then his promise is good to thee When thou passest through the Waters they shall not overflow thee When thou walkest through the fire thou shalt not