expedit Aug Eo q quest 4. 83. if God seeth it not good for him Yea what believer would not die of the Plague if his wise Father seeth it to be the best for him to die of that disease b 2 Sam. 24. 17. Quid interest utrum sebris an serrum de corpore solverit Non qua occasione sed quales ad se exe ant Dominus attendi◠in servis suis Aug Epist 122. ad Vict. David could have bene content to have died of this disease if it had so seemed good to the divine wisdome For what skilleth it whether sword or sicknesse Plurisie or Plague loose the soule from the body God especially observes in what disposition not by what meanes his servants depart out of this world to him 3. Without question therefore true believers may die of the Plague and many have in common infections been taken away thereby yet in mercy as was * §. 13. Gen. 40. 20 21 22. before shewed And as there was a great difference betwixt taking Pharaohs chiefe butler and chiefe Baker out of prison the head of them both was lifted up but of one to his high office of the other to the gallowes so can God make a greater difference betwixt the godly and ungodly even when he takes them both out of the prison of this body by one and the same disease suppose the Plague He can hereby advance one to heaven and thrust downe the other to hell as he dealt with the two theeves that hung on the crosse with Christ §. 17. Of avoiding communion with the wicked for avoiding their judgement II. * See §. 11. THey that would avoid the judgement that fals on the wicked must avoid communion with them For this end did a Gen. 6. 13. God cause an arke to be made for Noah and his family to go into from the old world that so they might be preserved from the generall deluge and b 19. 12 14. sent his Angels to bring Lot and such as belonged to him out of Sodom To this purpose the people of God were advised to c Ier. 50. 8. remoue out of the midst of Babylon and d 51. 6. to deliver every man his soule which advice is also given in regard of spirituall Babylon e Rev. 18. 4. to come out of her and that on this ground that they receive not her plagues Saints by separating themselves from the wicked in time of judgement shew their care to use what meanes they can for preventing mischiefe which is a point of wisdome commended by the Holy Ghost who giveth this note of a wise man f Pro. 22. 3. A prudent man foreseeth the evill and hideth himselfe but the simple passe on and are punished This care of using meanes for safety and in the use of meanes to depend on God for his blessing is well pleasing to God g Act. 27. 22 24 31. God had promised that none in the ship with Paul should be lost yet when some of the ship-men were about to leave the ship Paul said Except these men abide in the ship ye cannot be saved All lawfull and warrantable means are the visible hand of Gods invisible providence To reject or neglect meanes is to refuse to take God by the hand when he reacheth it out unto us and to follow his visible direction It is therefore foolish presumption rather then a prudent resolution either to accompany those that are as it were in the fire of Gods judgement or not to go from them when a faire and warrantable opportunity is offered h Gen. 19. 14. This is taxed as a point of folly in Lots sonnes in law Iehosaphat too much failed herein He heard the Prophet say that i 1 King 22. 20 32. Ahab should fall at Ramoth-Gilead and yet he would accompanie him thither It had almost cost him his life §. 18. Of flying in time of Plague Quest IS it then lawfull to depart from our owne place and habitation in time of Plague Ans Difference is to be made in this case betwixt persons Who may fly that are free and not by any speciall bond of relation tied to others and such as are so bound As for the former sort such as are free I see no just reason why liberty of escaping should be denied to them 1. The departure of some may be a meanes in an infectious aire to keepe the infection from violence Much fuell where fire is kindled increaseth the fervour and violence of the fire Multitudes of people to an infected place are as fuell to the fire of pestilence 2. Such by escaping provide for their owne safety without prejudice to others For what prejudice can it be that such as are not by any particular bond tied to them that tarry leave them 3. The departure of some may make much to the benefit and advantage of such as tarry For they have the better opportunity of sending succour to them This was one reason why the people would not have David go into the field that he might b 2 Sam. 18. 3. succour them out of the City 4. c Mat. 10. 23. It is permitted to such in time of persecution to fly yea and d Mat. 24. 16. Fugit populus Hebraeorum ut fides ejus vita inter fluctus sibi apperiret vi am Ambr. de fug seculi in time of warre why not then in time of Plague Ob. 1. The Plague is an immediate stroke of God wherby such as he hath appointed to death are stricken It is not infectious Ans I grant it to be an extraordinary disease but not immediate The kind of disease and the effects thereof on mans body do shew that its no more immediate then many other diseases If because such as are appointed to death are strucken with it meanes of escaping it might not be used no meanes for avoiding any judgement might be used For the infection of it let experience determine that case Ob. 2. It is a fruit of faithlesnesse to shun the Plague Answ No more then to shun other dangers Men may indeed upon distrust fly but that shewes the frailty of the person not the unlawfulnesse of the action Ob. 3. If some fly all may fly So the sicke be left without succour Answ 1. Some are more bound to venture the hazard then others As Magistrates for keeping good order Ministers for feeding the soule Neare of kindred for looking to their bodies Such as are under command as children and servants 2. Others are not so subject to infection as aged 3. Others are not of such use but may better be spared as the poorer and meaner sort The people would say to David thou art worth 10000 of us 2 Sam. 18. 3. §. 19. Of leaving multitudes in evill III. * See §. 11. MVltitudes conspiring in evill must be left It was the commendation of those 7000 in Israel a 1 King 19 18 of whom
the more patiently and contentedly beare the want of bodily food This is the means to instruct men both to be full and to be hungry both to abound and to suffer Phil. 4 12. need Such instruction wil make famine much more tolerable 10. All of all sorts must with patience expect the time and means which God shall give for succour and not prescribe time or means to God Much lesse murmure against God or charge him with any evill or refuse to wait on him supposing that he can not or will not affoord any succour as he who said This evill is of the Lord what should I wait for the 2 King 6. 33. 7. 2. Lord any longer And as the other that said when Elisha prophesied of much plenty and that suddenly Behold if the Lord should make windowes in the heavens might this be Meditation on Gods promises for succour in famine is of speciall use to worke patience §. 8. Of removing famine MEanes of removing famine are such as these 1. Humiliation and that especially for a §. 6. the sinnes wherby God hath bin provoked to seÌ„d famine b 2 Chro. 7 13 14. This means even in this case is expresly prescribed by God himselfe and a promise made of successe therto That it may be the more effectuall it must arise inwardly from the soule and be manifested and helped by fasting weeping and mourning Ioel. 2. 12. 2. Confession and that both of our owne guiltinesse and also of Gods justice in depriving us of his creatures Salomon Confessio hostia est Deo Aug. Enar. in Psal 95. compriseth as much under this phrase e 1 King 8. 35. Confesse Gods name We have a worthy patterne of this kind of confession in f Dan. 9. 4 c Daniels prayer For this end Examination of our own inward corruptions and of our former course of life yea and due observation of the publique and common sinnes of the times and places wherein we live is very requisite that thus if it be possible we may find out those particular sinnes which have in speciall incensed Gods wrath and provoked him to afflict us with famine and as we find them so in particular to confesse them as they who said g 1 Sam. 12. 19. We have added unto all our sins this evill c. 3. Conversion h Ioel 2. 12. This is also expresly prescribed and i 2 Chro. 7. 14. to this promise of succour is made Conversion must be answerable to confession It must be universall from all manner of sinne whereof we shall find our selves guilty and Ex fide poeniteat credat hanc esse medicinam c. Aug. de veâ—a falsa poenit cap. 13. whereto we shall find our selves addicted and particular from those especially for which we have cause to feare that God hath sent famine among us To confesse such sinnes and not to turne from them is to mocke God and the more to incense his wrath against us 4. Satisfaction for wrongs done to man at least if the wrong be such as God is moved to revenge This I do the rather here note because it is a meanes of removing the famine mentioned in my text For when David had made satisfaction for the wrong done to the Gibeonites God was entreated for the land 2 Sam. 21. 14. 5. Supplication k Ioel 1. 14. 2 Chro. 6. 28 29 7. 13 14. This is the most principall meanes of all All the other are but preparations hereunto This is likewise prescribed and a promise of prevailing thereby annexed thereunto l Iam. 5. 18. It hath beene used and proved to be effectuall 6. Faith in Gods promises This must be added to prayer Both Christ m Mar. 11. 24. and n Iam. 1. 6. his Apostles require as much Gods promises have their true and proper effect only in such as believe and to them they are effectuall either for sufficient supportance or for a good deliverance 7. Charity to the poore For God will succour such as are ready with their uttermost ability to succour others This is especially for such as have corne or other provision in store to bring it forth and give it freely or at least to sell it at a cheape rate to the poore Blessing is promised to him that selleth it namely to the poore and at a reasonable rate Prov. 11. 26. §. 9. Of promises for succour in famine Quest ARe there any particular promises for helpe in famine and deliverance from it Answ Yes very many as many as in any other like case Some of the particulars are these a 2 Chro. 7. 13 14. If I shut up heaven saith the Lord that there be no raine or if I command the locusts to devoure the land if my people shall humble themselves and pray and seeke my face and turne from their wicked wayes then will I heare from heaven and will forgive their sinne and will heale their land b Hos 2. 21 22. In that day I will heare saith the Lord I will heare the heavens and they shall heare the earth and the earth shall heare the corne and the wine and the oyle and they shall heare Iezreel c Ioel 2. 18 19. Then will the Lord be jealous for his land and pitie his people yea the Lord will answer and say unto his people Behold I will send you corne and wine and oyle and you shal be satisfied therewith d Zac. 8. 11 12. Now will I not be to the residue of this people as in the former dayes saith the Lord of hosts For the seed shal be prosperous the vine shall give her fruit and the ground shall give her increase and the heavens shall give their dew e Zac. 10. 1. Aske ye of the Lord raine in the time of the latter raine so the Lord shall make bright clouds and give them showers of raine to every one grasse in the field f Mal. 3. 10. Prove me now saith the Lord of hosts if I will not open you the windowes of heaven and powre you out a blessing that there shall not be roome enough to receive it g Iob 5. 20. In famine he shall redeeme thee from death h Pro. 10. 3. The Lord will not suffer the soule of the righteous to famish i Psal 33. 19. Behold the eye of the Lord is upon them that feare him upon them that hope in his mercy to keepe them alive in famine k 37. 19. See A Plaister for the Plague on Numb 16. 45. §. 12 13 14. 15. In the dayes of famine they shal be satisfied §. 10. Of instances of Gods preserving in famine and removing famine THat the fore-mentioned promises may with the stronger confidence be rested upon take instance of How the righteous are exempted from judgement Gods performing them a Gen. 12 10 17 When in Abrahams time there was a famine in the land where he
head for that they hid betweene their hands some part of their meat and would not forgoe it No pitie was now remaining neither to old age nor infancy but they tooke young babes eating their mouth full of meat and not permitting it to be taken out of their mouthes and threw them against the ground Now if any one had prevented these theeves and eaten their meat before they could come at them then they were more cruell and the other so much more tyrannously handled as having committed some greater offence against them They also devised most barbarous and cruell torments to extort food from others for they thrust sticks or such like into the cavity of mens yards and sharpe thorny rods into their fundaments and it is abominable to heare what the people endured to make them confesse one loafe of bread or one handfull of corne which they had hidden The restraint of liberty to passe in and out of the City Ibid. cap. 14. tooke from the Iewes all hope of safety and the famine now increasing consumed whole housholds and families and the houses were full of dead women and infants and the Multitudes die of famine streets filled with the dead bodies of old men And the young men swollen like dead mens shadowes walked in the market place and fell downe dead where it happened And now the multitude of dead bodies was so great that they which were alive could not bury them neither cared they for burying them being now uncertaine what should betide themselves And many endeavouring to bury others fell downe themselves dead upon them as they were burying them And many being yet alive went unto their graves and there died Yet for all this calamity was there no weeping nor lamentation for famine overcame all affections And they who were yet living without teares beheld those who being dead were now at rest before them There was no noise heard within the Citie and the still night found all full of dead bodies and which was most miserable of all the theeves at night came and tooke away that which covered the dead bodies nakednesse and went laughing away and in their bodies they proved their swords and upon pleasure onely thrust many through yet breathing Yet if any have desired them to kill him or to lend him a sword to kill himselfe that so he might escape Death desired by the famished the famine they denied him What need I recount every particular miserie Mannaeus the sonne of Lazarus flying to Titus out of the gate Ibid. cap. 6. that was committed unto his custody and yeelding himself unto him recounted unto Titus that from the time that the Romans army was placed neare the City from the foureteenth day of Aprill unto the first of Iuly were carried out Multitude die of famine of that gate he kept a hundred fifteene thousand and fourescore dead bodies yet was not he the keeper of the gate but being appointed to pay for the burying of the dead at the charges of the City was forced to number the dead bodies For others were buried by their parents and this was their buriall to cast them out of the City and there let them lie And certaine noble men flying unto Titus after him reported that there were dead in all the City six hundred thousand poore folks which were cast out of the gates and the others that died were innumerable and that when so many died that they were not able to burie them that then they gathered their bodies together in the greatest houses adjoyning and there shut them up And that a bushell of corne was sold for a talent which is six hundred crownes and that after the City was compassed with a wall that now they could not go out to gather any more herbs many were driven to that necessity that they raked sinkes and privies to finde old dung of oxen to eate Dung eaten and so the dung that was loathsome to behold was their meate An infinite multitude perished within the City thorow Ibid lib. 7. cap. 7 8. Food violently snatched away famine so that they could not be numbered for in every place where any shew or signe of food was presently arose a battell and the dearest friends of all now fought one with another to take the food from other poore soules neither did they believe them that were now a dying for famine but the theeves searched them whom they saw yeelding up the ghost thinking that they dying for famine had hid about them some food but they were deceived of their hope being like mad dogs greedy of meate and fell against the doores like drunken men searching the self-same houses twice or thrice together in desperation and for very penury they eate whatsoever they light upon gathering such things Things loathed eaten to eat as the most filthy living creatures in the world would have loathed In briefe they did eate their girdles and shoes and the skins that covered their shields so that a little of old hay was sold for foure Attiques But what need is it to shew the sharpnesse of this famine by things that want life I will recount an act never heard of neither amongst the Greekes nor any other barbarous people horrible to be rehearsed and incredible so that I would willingly omit this calamity least posterity should thinke I lie had I not many witnesses hereof and perhaps should incurre reprehension not fully recounting all accidents of them that are dead A certaine woman named Mary dwelling beyond Iordane A mother kils and eates her owne child the daughter of Eleazar of the towne of Vitezokia which signifieth the house of Hysope descended of noble and rich parentage flying with the rest unto Ierusalem was there with them besieged Her other goods the tyrants had taken from her which she had brought from beyond the river into the City and whatsoever being hid escaped their hands the theeves daily came into her house and tooke it away whereat the woman greatly moved cursed them and with hard speeches animated them the more against her yet no man either for anger or compassion would kill her but suffered her to live to get them meate but now could she get no more and famine invaded her with rage and anger more then danger Wherefore by rage and necessity she was compelled to do that which nature abhorred and taking her sonne unto whom she then gave sucke O miserable child quoth she in warre famine and sedition for which of these shall I keepe thee If thou continue amongst the Romans thou shalt be made a slave yet famine will prevent bondage or else sedition worse then them both Be therefore meate for me a terrour unto the seditious a tragicall story to be spoken of by posterity and that which is onely yet heard of amongst the calamities of the Iewes Having thus spoken she slue her sonne and did seeth the one halfe of him and did eate it the
c. 74. meanes be used to move enemies voluntarily to do what is just and equall The advice which the Apostle giveth about going to law 1 Cor. 6. 1 c. may fitly be applied to going to warre We have good patternes herein not onely in the Israelites towards their brethren Ios 22. 13. Iudg. 20. 12 13. but also in Iephthah towards the Ammonites Iudg. 11. 12. Yea the directions given in the Law tend much to this purpose Deut. 20. 10 c. This caution observed in faith may men on the forenamed grounds wage warre But if nothing besides the motion of unreasonable passion and anger or ambition and vaine-glory or desire of any earthly possession whatsoever do provoke men to warre surely for these causes it is not safe to kill or to be killed Souldiers were of old gravely and justly reproved for undertaking combats in such cases §. 19. Of souldiers encouragement in just warre THat which hath beene delivered of the lawfulnesse of warre cannot but afford matter of much comfort and courage to such as are called to just warre They may on this ground go in faith with much confidence cheerfully and couragiously If there be peace betwixt God and their own soules if they have truly repented of all their sinnes if their persons be justified as well as their cause warranted they may not onely call upon God and that in faith for his assistance and blessing and depend on him for the same but also undauntedly meet death in the mid-way and comfortably commend their soules into Gods hands What need he in Quid vel vivens vel morieus metuat cui vivere Christus est mori lucrum Bern. ad Mil. Temp c. 1. Eisihosies nos perimant nullum tamen ad animas periculum migrat neque salutem illam sempiternam violare possunt Chrys Hom. 7. in 1 Tim. 2. life or death feare to whom to live is Christ and to die is gaine Phil. 1. 21. Though enemies destroy the body yet no danger comes thereby to the soule neither can they impeach eternall salvation There is much comfort in breathing out our last breath in Gods work It is a kind of Martyrdome For a souldier to die in the field in a good cause it is as for a Preacher to die in a pulpit Vpon the cautions before noted this assuredly wil be the issue If a souldier get the day or otherwise escape with his life they that set him on work are too too ungratefull if they do not abundantly reward him Herein if man faile assuredly the righteous Lord will not faile For whatsoeuer good thing any man doth the same shall he receive of the Lord whether he be bond or free Eph. 6. 8. In particular The Lord will certainly make them a sure house that fight the battels of the Lord 1 Sam. 25. 28. If Quà m gloriosi revertuntur victores de praelio quà m beati moriuntur Martyres in praelio Bern. loc citat in this worke of the Lord in his warre he be slaine his soule shal be more then a conquerour triumphing in heaven over all sorts of enemies They may therefore be secure O how gloriously do such with victory returne from war how blessedly do such as Martyrs die in battell §. 20. Of opposing violence to violence VI. * * * Sec § 9. VIolence may be resisted with violence If any course may be accounted violent surely war is one of those courses To omit the * * * §. 13. Lex talionis fore-mentioned proofes for the warrant of warre a a a Deut 19. 21. Exo. 21. 23 24 25. the law of requiting like for like maketh much to this purpose Thus dealt b b b 1 Sam. 15. 33. Samuel with Agag when he said to him As thy sword hath made women childlesse so shall thy mother be childlesse among women So dealt c c c Iudg 1. 6 7. Iudah with Adonibezek whose thumbs and great toes they cut off for so had he dealt with 70 Kings Many like evidences are recorded and justified in holy writ Thus are violent cruell and hard-hearted men by a sensible demonstration brought to see their perverse and mischievous disposition As the fore-named Adonibezek confesseth saying As I have done so the Lord hath requited me Ob. How can this resisting of violence with violence stand with those Christian principles Resist not evill Recompence to no man evill for evill Avenge not your selves Quid est non reddere malum pro malo nist abhorrereab ulcisâ—eÌ„di libidine Quid est accepta iniuria ignoscere malle quam persequi c. Aug. Macellino Epist 5. Hoc fit ut vincatur bono malus immo in homine malo vincatur bogo malum Ibid. Vide Aug. contr Faust Manich l. 22. c. 76. Mat. 5. 39. Rom. 12. 17 19. Answ 1. The resisting of violence here intended is a publique execution of justice but that which Christ forbiddeth is private revenge The latter phrase avenge not your selves is an exposition of the former 2. Christs words are to be taken comparatively thus A Christian must be so farre from revenge as rather suffer a double wrong 3. They imply a readinesse to forgive againe and againe 4. They import a Christian vertue of overcomming evill with goodnesse and patience Rom. 12. 21. Learne wisely to discerne betwixt persons and cases thorowly sift and examine your owne passions let your hearts be seasoned with a true feare of God and love of man let it be enflamed with a zeale of Gods glory set good ends before you and aime at them be well instructed in the meanes whereby you may attaine to those ends and then take courage and resolution to your selves Deale with wicked men as wicked men are to be dealt withall fight against them that fight against you with the froward shew your selves froward as the Lord himselfe doth despise them that despise you shew as much scorne of them as Psal 18. 26. 1 Sam. 2. 30. they can do of you This is to answer a foole according to his folly and to keep him from being proud in his own conceipt Pro. 26. 5. from insulting over you and from taking advantage against you There be times occasions when mischievous enemies are not to be yeelded unto no not an haires breadth By opposing undaunted courage against their stout boldnesse they may be beaten at their owne weapon §. 21. Of using meanes VII * * * Sec §. 9. APproved meanes are to be used for attaining our desired ends The parables which our Lord useth about providing that which may be sufficient for an intended building and about casting how to meet an enemy that is comming against him Luke 14. 28 c. give good evidence to the truth of this point Wherefore such Saints as have beene guided by the Spirit of God even in those wars whereabout God himselfe hath sent them and to which he hath given assurance of victory have been carefull
they have their authority and answerably to order matters In ordering whereof there being many cases wherein the very life of some particular persons is to be put in hazard for preservation of the whole state God hath given this power to supreme Magistrates to appoint whom they see best according to that which Moses said to Ioshua Choose us out men If men chosen might refuse to go to what purpose are they chosen Souldiers owe Exequendi jussa bellica ministerium milites debent paci salutique communi Aug. cont Faust Manich l. 2. c. 75. to common peace and safety the service of executing their Governours commands of waging warre Ob Hath one man power over anothers life Answ 1. Going to warre doth not necessarily presuppose losse of life Many returne home from warre not onely with their lives but also with much honour and wealth 2. Many are the cases warranted by God wherein some hazard their lives for others as Esth 4. 16. Iudg. 5. 18. Phil. Miles Christi securus interimit interit securior Sibi praestat cum interit Christo cum interimit Cum occiditur ipse non perijsse sed pervenisse cognoscitur Mors ergo quam irrogat Christi est lucrum quam excipit suum Bern. loc citat Non est potestas nisi à Deo vel jubente vel sinente Cum ergo vir iustus si fortè sub rege homine etiam sacrilego militet rectè possit illo iubente bellare civicae pacis ordinem servans cui quod iubetur vel non esse contra Dei praeceptum certum est vel utrum sit certum non est it a ut fortasse reum regem saciat iniquitas imperandi innocentem autem militem ostendat ordo serviendi Aug cont Faust Manich. l. 22. c. 75. 2. 30. 3. If in this case a souldier die he dieth in his way and in the worke of God so as his death may be his best advantage God having given his Angels charge over all his when they are in warre they will either keepe them from death or when they die they will take their soules as they did the soule of Lazarus to carrie it to blisse Therefore with much confidence he slayeth his enemy with greater confidence he is himselfe slaine He doth a good turne to himselfe if he be killed and an acceptable thing to Christ if he slay his enemy When he is slaine he is not destroyed but perfected The death which he inflicteth is Christs gaine and which he suffereth his owne gaine The application of this point of obedience in particular concerneth such as are or shal be commanded as Ioshua here was to fight with the enemies of the Church and State that they testifie their obedience readily with good conscience and courage and that for the Lords sake Quest. What if Christians be under the subjection of Idolaters or Infidels ought they at such a Kings command to go to warre Answ An ancient Father giveth this answer There is no power but of God either commanding or permitting it Therefore a righteous man if happily he serve as a souldier under a King that is even a sacrilegious man he may rightly warre at his command keeping the order of civill peace who is either assured that that which is commanded is against no command of God or is not sure whether it be so or no so that perhaps the iniquity of commanding may make the King guilty but the order of serving may prove the souldier to be innocent §. 38. Of the meaning method and doctrines of the tenth Verse EXOD. XVII X. And Moses Aaron and Hur went up to the top of the hill * * * See §. 1. THe performance of that promise which Moses made V. 9 is here generally propounded The performance is expressed almost in the same words wherein the promise was propounded In the promise Moses said I will stand on the top of the hill In the performance it is said Moses went up to the top of the hill Only here is not mentioned the rod of God in his hand but here are added two Assistants that went with Moses which were Aaron and Hur. Of Aaron much is spoken in other places His name was agreeable to his function For Aaron importeth a teacher and Priests whereof he was the first and chiefest were Summum Sacerdotium ab Aaron cepisse definimus Aug. quaest super Levit l. 3. q. 23. teachers whereupon it is said The Priests lips should keepe knowledge and they should seeke the law at his mouth Mal. 2. 7. This Aaron was elder brother to Moses Exo. 6. 20. For they died both in the same yeare and Aaron was 123 years old Numb 33. 38 39. And Moses but a 120 Deut. 34. 7. Yet was Moses preferred before Aaron For in that God saith to Moses of Aaron He shal be thy spokesman unto the people he importeth a Principality in Moses and a Ministry Cum dicit tibi loquetur ad populum satis indi cat in Moyse Principatum in Aaron Ministe rium Aug. Quaest super Exo. l 2. q. 10. in Aaron which is yet further confirmed in that it is added Thou shalt be to him instead of God Exo. 4. 16. Many and great were the prerogatives conferred on Aaron For 1. He was chosen to assist Moses in the messages which from God were sent to Pharaoh and in the wonders which were done in Egypt Exo. 4. 30. 5. 1. For Aaron could speake well Exo. 4 14. 2. When Moses was absent 40 dayes Aaron was appointed chiefe Governour in his roome Exo. 24. â—4 32. 1. 3. Aaron was the first that was annointed High-Priest Vestem sumebat Aaron qua eius summitas appareret Aug. loc citat and clothed with the glorious priestly ornaments Exod. 29. 5 c. 4. The Priest-hood was conferred upon Aaron and his seed by a perpetuall covenant None els might execute the services appertaining thereto Lev. 7. 36. Num. 18. 8. Num. 16. 40. 2 Chro. 26. 18. 5. In testimony of Gods choice of Aaron his rod onely among all the rods of the heads of Israel did bud blossome and bring forth ripe almonds and thereupon it was kept as a perpetuall memoriall before the Lord Numb 17. 8 10. Hebr. 9. 4. 7. Aaron was to make an attonement when Gods wrath was kindled and when multitudes died of the plague he stood betwixt the living and the dead and the plague was stayed Numb 16. 46 48. 8. Aaron both in regard of his externall function and also of his internall disposition is stiled The Saint of the Lord Psal 106. 16. Ob. He made a golden calfe Exo. 32. 4. He with Miriam murmured against Moses Numb 12. 1. He was incredulous Numb 20. 13. Answ These were indeed great sinnes and manifest fruits of the flesh but onely particulars The disposition of his soule and generall course of life was holy Which of the Saints had not their blemishes As the flesh may be in
children This exception the Law expressy maketh Deut. 20. 14. Ob. In other places Gods people are commanded to slay men and women infant and suckling 1 Sam. 15. 3. Answerably the Israelites dealt with many of their enemies They utterly destroyed all both man and woman young and old c. Ios 6. 21. Answ 1. Particular charges make extraordinary cases as g g g Gen. 22 2. the charge given to Abraham for sacrificing his sonne Extraordinary cases are not exemplary They are rather matters of admiration then imitation 2. The people who were so to be dealt withall were by God devoted to utter destruction Some because their land was given by the supreme possessour of heaven and earth for an inheritance to his people The Law therefore that speaketh of sparing enemies hath this exception h h h Deut 20. 16. But of the cities of those people which the Lord thy God doth give thee for inheritance thou shalt save alive nothing that breatheth Others were devoted to destruction because of their implacable hatred unsatiable wrath and intolerable wrongs against the people of God As i i i Exo 17. 14. Deut. 25. 17 18 19. 1 Sam. 15. 2 3. Amalek 3. If enemies will hearken to no conditions of peace but obstinately stand out to the very uttermost in such a case saith the Law k k k Deut. 20. 13. Cur irasceretur Deus adversus Chaldaeos quos ipse misit ad capiendum Israel Respondit illos abusos esse crudelitate suá plus imposuisse plagarum quam Dei ultio flagitabat Hier. Comment in Isa 46. In what cases enemies may be tortured Thou shalt smite every male with the edge of the sword 3. Put not those whom thou flayest to exquisite torments God protesteth against the Syrians Am. 1. 3. for their cruelty in that having overcome Gilead they threshed the inhabitants thereof with threshing instruments of iron and against the Ammonites who ript up the women with child of Gilead Am. 1. 13. Quest May not enemies in any case be tortured Answ Yes 1. In case of question when otherwise they will not confesse the truth 2. In case of talio or requiting like for like as n n n Iudg. 1. 6 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Radamanthi jus ut Arist Eth. l. 5. c. 8. the Israelites dealt with Adonibezek whose thumbs and great toes they cut off For so had he done to threescore and ten Kings before 3. In case of revenging unsupportable insolences and injuries Hereby was o o o 2 Sam. 12. 31. David moved to put the Ammonites under sawes and harrowes of iron c. For they had p p p 10. 4. Villanously entreated the Ambassadors whom David in kindnes had sent unto them which was an insolency against the law of nations 4. In case of treachery perjury and breach of fidelity For this cause q q q Ier. 39. 6 7. Nebuchadnezzar slew the sonnes of Zedekiah before his eyes and then put out his eyes 4. What thou doest against thine enemies do in love 4. Slay in love Love their persons though thou hate their practises r r r Mat. 5. 44. Pray therefore for them Pray that God would turne their hearts and move them to cease from their hostility or pardon their sin Thus pious Magistrates will pray for the salvation of their soules whose bodies they adjudge to death 5. Avenge not thy selfe 5. Take heed of making that publique execution of justice an occasion of executing private revenge s s s 2 Sam. 3. 27 29. So dealt Ioab with Abner t t t 1 King 2. 32. which pulled vengeance on Ioabs head §. 61. Of the meaning method and matter of the foureteenth Verse EXOD. XVII XIIII And the LORD said unto Moses Write this for a memoriall in a booke rehearse it in the eares of Ioshua for I will utterly put out the remembrance of Amalek from under heaven THe * * * See §. 1. Event following on the fore-named victory remaineth to be handled It was a Memoriall thereof and that of two kinds One enjoyned by God The other made by Moses The former of these is here noted in this 14. verse which consisteth of two parts 1. To make a Memoriall of it 2. To rehearse it before Ioshua The primary and principall Authour of the memoriall here mentioned is Iehovah the LORD The Minister is Moses of whom we have spoken on the 9. Verse This charge was here given to him because he was the Lords Prophet to the people and the Recorder of Canonicall Scripture at that time The meanes of making this a memoriall is writing it in a Benefits of writing things booke Things written remaine Herein lieth a difference betwixt speaking and writing that things uttered by Vox audita perit littera scripta manet speech if they be not at the time of uttering fast laid up in a strong memory they vanish in the aire or if they be not remembred they onely who are then present when they are uttered have the benefit of that uttering But things written remaine againe and againe to be read to be read by those that are present at the writing or farre absent yea not only at that time but in future ages Thus that the covenant which the Israelites made with God might not vanish with the making of it b b b Neh. 9. 38. they write it And that all people neare at hand and farre off might take notice of the decree both for destroying and also for rescuing the Iewes the c c c Est. 3. 12. one and the d d d 8. 9. other decree were both written And that future ages might reape benefit by the mercy of God manifested in former ages it is said e e e Psal 102. 18. This shal be written for the generation to come Writing is then especially of use in the fore-named respects when things are written in a booke Loose papers are like loose broomes soone scattered and of little use But bookes are of sheets of paper rolled and bound up together so as they may easily and are ordinarily kept yeare after yeare age after age Q. What booke may this be thought to be Answ Because it is not expresly set downe mens conjectures thereabouts are various f f f Tostatus Quaest in hunc loc Some think that it was the book of the warres of God mentioned Num. 21. 14. Or the book of Iasher mentioned 2 Sam. 1. 18. which they suppose to be one and the same booke g g g Osian de Others that it was a booke then extant but now lost The notes in the former English translation take it to be the book of the law meaning therby as I take it this very booke of Exodus So do h h h Tuis Commentarijs de rebus istis ut infr 34. 27. Deut. 31. 9. Trem. Iun. in annot in
voluntatem ejus est quanto magis Deum qui nihil temerè iurare po left Aug. Enar. in Psal 94. even a mortall Kings is as the roaring of a Lyon Pro. 19. 12. as messengers of death Prov. 16. 14. Who so provoketh him to anger sinneth against his owne soule Pro. 20. 2. What is it then to provoke the wrath of the King of Kings Yea so to provoke it as to force him to sweare in wrath that he wil be avenged on them It is a great matter for the Lord to threaten vengeance how much more to sweare it We have cause to feare when a man sweareth least by reason of his oath he do what he would not How much more ought we to feare when God sweareth who sweareth nothing rashly 3. It wil be our wisdome to take notice of such particular sinnes as God doth bind himselfe to revenge that we may the more carefully avoid them They are such as follow 1. Infidelity especially when God hath plainely revealed his purpose and made many promises and by his oath confirmed the same Deut. 1. 34. 2. Distrustfulnesse and doubting of good successe in that which God giveth in expresse charge Deut. 4. 21. 3. Idolatry whereby the true God is forsaken by those to whom he hath made knowne himselfe and false gods set in his roome Ier. 44. 26. 4. Profanation of holy things which manifesteth a disrespect of God himselfe Ezek. 5. 11. 5. Toleration of such as are impious against God whereby men are honoured above God 1 Sam. 3. 14. 2. 29. 6. Contempt of Gods word For what is that but a contempt of God himselfe Ier. 22. 23 24. 7. Perjury which is a kind of daring God to take vengeance Ezek. 17. 16. 8. Light esteeme of Gods favours and continuall murmuring at his providence Psal 95. 11. 9. Indolency and want of compassion at the miseries of Gods people Am. 6. 8. 10. Insultations over the Church of Christ in her calamities and when enemies prevaile against her Zeph. 2. 9. 11. Oppression of the poore Am. 4. 1 2. 8. 7. 12. Vnsatiable cruelty against such as fall into their clutches Isa 14. 24. §. 81. Of Gods undertaking his Churches quarrels III. * * * See §. 76. GOD undertakes his Churches quarrels What else doth that import which a a a Ios 5 13 14. Iehovah appearing to Ioshua in the shape of a man with a sword drawne in his hand said As a captaine of the host of the Lord am I now come In this respect is the Lord stilled b b b Exo. 15. 3. a man of warre and the warres of Gods Church are stiled c c c 1 Sam. 18. 17. warres of God As one evidence herof God hath oft visibly shewed himselfe by extraordinary meanes to fight for his as d d d Exo. 14 24 c. in the Red Sea against Pharaoh e e e Ios 6. 20. by causing the walls of Iericho to fall downe without warlike instrument f f f 10. 11. by casting downe great stones from heaven upon enemies g g g Iudg 3. 31. by enabling a man to kill 600 with an oxe goade h h h 7. 8. 12. by giving victory to 300 against an army that for multitude were as the sand of the sea i i i 15. 8. by the extraordinary strength which he gave to Sampson k k k 1 Sam. 7. 10. by scattering enemies with a great thunder l l l 14. 13 c. by putting an army to flight at the sight of two men m m m 2 Sam. 5. 24. 1 Sam. 14 15. 2 King 7. 6. by affrighting enemies when none appeare against them n n n Iudg. 7. 22. 2 Chro. 20. 22. by stirring up enemies that have conspired together against the Church to destroy one another o o o 2 King 19. 35 by sending his Angell to destroy in one night 185000. To these visible evidences may be added such phrases in Scripture as ascribe the waging of warre discomfiting of enemies and victories to the Lord such as these p p p Exo. 14 25 The Lord fighteth q q q Ios 10. 10. The Lord discomfited them and slew them r r r Iudg 7 22. The Lord set every mans sword upon his neighbour ſ ſ ſ 1 Sam. 14 15. The earth was stricken with feare by God t t t 2 Sam 5. 24. the Lord goeth out to smite the host This the Lord doth both to encourage his people and also to daunt his enemies Feare not therefore O Church and People of God u u u 2 Chro. 20. 20 Believe in the Lord your God so shall ye be established x x x Rom. 8. 31. If God be for us who can be against us Well may we on this ground say y y y 2 King 6. 16. They that be with us are moe then they that be with them And know O ye enemies that you have more then flesh and bloud to fight against you even the Lord of hosts in whose power your breath is z z z Act. 9. 5. It is hard to kicke against the pricks §. 82. Of mans implacablenesse making God implacable IIII. * * * See §. 76. THey are malicious and implacable enemies against whom Gods wrath is implacable How malicious and implacable enemies the Amalekites were against whom the Lord sweareth hath beene shewed a a a §. 2. before Little if at all better minded were the b b b Ier. 46. 18 19. Egyptians c c c Zeph. 2. 9. Moabites Ammonites d d d Isa 14. 24 25. Assyrians Babylonians and other enemies against whom God with like resolution did sweare vengeance These phrases e e e 1. Sam. 2. 30. They that despise me shal be despised f f f Lev. 26. 23. If ye walke contrary to me I will walke contrary to you saith the Lord g g g Isal 18. 26. With the froward thou wilt shew thy selfe froward These and such like phrases shew that it is mens implacablenesse which maketh God implacable When men are dealt withall according to their owne dealings God is justified and men are brought to sight of their folly whereby if repentance be not wrought in them their blacke mouthes wil be stopped and kept from barking against Gods severity 1. They that desire to understand Gods mind against them let them take notice of their owne mind against God and his Church 2. They that desire that God should cease smiting before they are consumed let them cease to provoke Gods wrath Fire will burne so long as fuell is put to it §. 83. Of warres desolations V. * * * See §. 76. WArre is a meanes of utter ruine When God would have the Canaanites and other nations whose land he had given to Israel to be rooted out he stirres up a a a Ios 12.
entred into Ireland joyned with the Rebels caused a great insurrection but to the overthrow of himselfe and all that tooke part with him 14. Robert Parsons Edmund Campion and other Seminaries An. Dom. 1581. Reg. 23. and Incendiaries were sent by the Pope from Rome into England to draw the Queenes subjects from their allegiance to prepare them to a change and to take part with forraigne powers when they should be sent into England Campion Sherwin Kirly and Briant were convicted and condemned of high treason and answerably executed But their divelish attempts turned to a greater restraint of Papists in England and a greater security of the Queenes Majesty and her State 15. Iohn Somervill was apprehended as he was comming An. Dom. 1583. Reg. 26. in a desperate manner to kill the Queene being moved thereto as he himselfe confessed by reading certaine popish bookes written against the Queene by Seminaries Being condemned in New gate he strangled himselfe 16. William Parry Doctor of Law made promise and An. Dom. 1585 Reg. 27. vow to kill the Queenes Majesty and for that end obtained of the Pope an absolution for the fact before it was committed But God strucke his heart with such terrour as though he had opportunity yet he put it off so long as at length his purpose was discovered and he received the just reward of a traitor 17. Iohn Ballard a Romish Priest stirred up the fiery spirits An. Dom. 1586 Reg. 27. of certaine Popish Gentlemen to undertake to kill the Queene as she should go abroad to take the aire which though they had vowed to do yet was their unnaturall treason discovered before they had the opportunity to do it At their arraignment they were found guilty of high treason against the Queenes person of stirring civill warres in the Realme and of practicing to bring in forraigne power Foureteene of them were as traitors executed 17. William Stafford a young Gentleman and one Moody An. Dom. 1587. Reg. 29. a desperate man were by a forraigne Ambassadour lying in England perswaded to kill the Queene But the plot was discovered before it was effected 19. The inveterate hatred of Philip King of Spaine An. Dom. 1588. Reg. 30. against Queene Elizabeth and his unsatiable ambition and desire of enjoying England as his owne was at length openly manifested by an huge navy supposed and thereupon intituled invincible set to sea against England But the Lord of sea and land soone disappointed their hopes The navy was dissipated on the sea and England secured 20. Rodericke Lopez a Iew Physitian in ordinary to her An. Dom. 1593. Reg. 35. Majesty upon promise of 50000 crownes to be sent him out of Spaine undertooke to poyson the Queene But before the hire came the treason was discovered and the traitor executed 21. Patrick Cullin an Irish Fencer was hired by English An. Dom. 1594. Reg. 36. runagates in the Low Countries to kill the Queene and with that purpose came over but intelligence being given thereof he was apprehended and executed 22. Edmond York and Richard Williams hired in like An. eodem manner to the like namely to kill her Majesty and to set on fire her navy with balls of wild-fire were prevented and executed 23. Edward Squire being in a ship on sea taken by the An. Dom. 1598. Reg. 40. Spaniards and brought into Spaine was there suborned and directed by Richard Walpoole an English fugitive and a Iesuite to poison the Queene by laying a strong poison which the Iesuite there gave him on the pommell of the saddle whereon the Queene should ride that she laying her hand thereon might cary the sent thereof to her nose and thereby receive it into her body which if she had done it had beene her death Never any treason came so neare to the execution as this For the traitor Squire observed his direction did the deed and that immediately before the Queene rid forth But the divine providence kept her from touching the pommell with her hand Yet the treason was discovered and the traitor received condigne punishment 24. The Earle of Tyrone an Irish man having beene some while in Spaine returned from thence An. Dom. 1599 Reg. 41. with a rebellious mind and raised by the assistance of the Spaniard and popish faction in Ireland a rebellion More damage accrued to Queene and State by this rebellion then any other way all her dayes Yet thorow the constant providence of God this rebell also was brought under and that land secured 25. There was a plot for removing some of the Queenes An. Dom. 1600 Reg. 42. chief Officers and Counsellors from her which if it had not beene prevented might have proved dangerous to her Person and State and so much the rather because there were Papists which had a great hand in that conspiracy Therein therefore was the divine Providence manifested by preserving her Majesty in safety 26. Henry Garnet Superiour of the Iesuites in England Robert Tresmond Iesuite Robert Catesby Francis Tresham An. Dom. 1602 Reg. 44 45. and others in the name of all the Romish Catholiques in England imploy Thomas Winter into Spaine to obtaine an army from Spaine to joyne with the forces of Papists in England to change the government and religion thereof There being then hostility betweene Spaine and England the motion was readily embraced by the Spaniard and 100000 crownes promised to helpe forward the businesse But before any thing could be effected Queene Elizabeth full of Queene Elizabeth was borne at Greenwich 7. Sept. 1533. and died at Richmond 24. Mar 1602. She began her raigne 17. Nov 1558 and ended her raigne with her life 24. Mar. 1602. yeares in peace on her bed ended her dayes being 69 yeares 6 moneths and 17 dayes old a greater age then any other King or Queene of England from the Conquest attained to She was about the age of David King of Israel when he died who lived the longest of all the Kings of Israel and Iudah She raigned 44 yeares 4 moneths and 7 daies Doubtlesse many more treasons were intended and plotted against her then are recorded but she was kept so sure and secure under the wings of the Almighty whose truth she constantly maintained herein especially shewing her selfe to be SEMPER EADEM alwaies the same as no open hostility no privy conspiracy ever prevailed against her Her preservation much made to our security The remembrance therefore thereof ought ever to be fresh among us that so long as the benefit thereof continueth which will be so long as true Religion continueth among us due praises may be yeelded to her and our Protectour §. 94. Of Gods Providence to England in King Iames his time 1. THe day of Queene Elizabeths departure out of this life was the day long expected by Papists as a day 24. Mar 1602. for rooting out our Religion and altering our government For Pope Clement 8. had sent the yeare before
were those whom Eliphaz taxeth Iob 22. 13 14. That they may not seeme to be mad without reason they give this ground that in heaven all things are caried with an unalterable course and constancy but on earth nothing is done according to order Answ 1. This latter assertion that nothing is done according to order is most false 2. The seeming disorder of things here below is so farre from giving evidence against the divine Providence about them as it doth rather strongly evince that Gods Providence reacheth so farre For notwithstanding their disorder by the divine wisdome they are brought to good ends How could all things being so disordered yea so contrary one to Rom. 8. 28. another worke together for good to them that love God were it not that they are ordered and governed by the divine Providence Let this extent of Providence to these inferiour things be the rather noted that we may thereby be brought to discerne the wisdome of God to call upon him to trust to him to depend on him and patiently to expect a good issue in all things whatsoever do or may befall us §. 7. Of despising meane things III. * * * See §. 5. MEane things are not to be despised Nothing whereunto God extendeth his Providence is to be despised But we have heard how God extendeth his Providence to the meanest things This is true of unreasonable creatures How much more true is it of reasonable which are not onely governed by the divine providence but also created after Gods image redeemed by the bloud of his Sonne sanctified by his Spirit and reserved to eternall glory in heaven That this consequence of not despising that wherof God taketh care is a good and just consequence is evident by the like thus inferred by the Apostle Let not him Rom. 14. 3. that eateth despise him that eateth not For God hath received him So as he whom God receiveth is not to be despised On this ground many proud despisers of others are justly to be taxed as 1. Such as the proud Pharisie who was so conceited in Luk. 18. 10 c his owne righteousnesse as he despised the humble contrite penitent Publicane who according to Christs owne determination went down to his house justified rather then the other 2. Such hard-hearted and unmercifull men as the Priest and Levite were who seeing a poore man robbed stripped Luk. 10. 30 c wounded and left halfe dead passed by him though they saw him in that pitifull plight the one on the one side the other on the other side but affoorded him no succour at all 3. Such as take occasion from the infirmities of men to abuse them and to scorne them The Law giveth two instances instead of many by way of prohibition thus Thou shalt not curse the deafe nor put a stumbling blocke before the Lev. 19. 14. blind 4. Such ungratious children as mocke their father and despise to obey their mother A fearefull judgement is passed Pro. 30. 17. against such The ravens of the vally shall plucke out his eye Deut. 27. 16. and the young eagles shall eat it Yea he that setteth light by his father or mother is pronounced accursed 5. Such undutifull servants as take occasion from their masters meannesse weaknesse age poverty or any other infirmity to contemne them Thus was he in his affliction dealt withall who said They that dwell in my house and my maids count me for a stranger I am an alien in their sight I Iob 19. 16 17. called my servant and he gave me no answer c. §. 8. Of Saints not fearing man IIII. * * * See §. 5. SAints of God need not feare sonnes of men I meane not here by feare that reverend respect which inferiours owe to their superiours who by vertue of their dignity beare the image of God and in that respect are stiled Gods Psal 82. 6. and by vertue of their place stand in Gods roome For this is that Honour which the Law requireth 1 Sam. 8. 7 Exod. 20. 12. and the Apostle adviseth Christians to yeeld this feare to whom it is due Rom. 13. 7. But a dread terrour or perplexity of mind by reason of any evill The meaning then of the point is this Saints need not feare any evill that men can do against them This consequence Christ himselfe inferreth from the fore-mentioned extent of Gods Providence Mat. 10. 29 31. It must needs therefore be a just consequence And to shew that it is a matter of moment worthy of all due regard he doth here three severall times inculcate it viz. ver 26 28 31. In many other places of Scripture is feare of men so as here forbidden In speciall manner note 1 Pet. 3. 14. where the meaning of this word is thus most fully unfolded a a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be not afraid of their terrour neither be troubled For instances take the examples of b b b Heb. 11. 23. 27 Moses and his parents of c c c Psal 118. 6. David d d d Ezr. 8. 22. Ezra and the Iewes with him e e e Neh. 6. 11. of Nehemiah f f f Luke 13. 32. Christ his g g g Act. 4. 19. Providentiam cateris creatur is non negamus curam sponsa vindicat sibi Bern. super Cant. Serin 68. Apostles and of all Martyrs in all ages Good grounds there are for Saints to be of undaunted spirits For 1. Gods Providence extending it selfe to the meanest creatures as hath beene proved it must needs be much more exercised upon the best of creatures as true Saints are They are the children of God the spouse of his Sonne the temple of his Spirit They are a peculiar treasure unto him above all people though all the earth be his Exod. 19. 5. Though therefore Gods generall Providence be upon every creature yet the Spouse of Christ the Church and every member of it every true Saint challengeth the speciall care of God as a prerogative to it selfe The Church is Christs cure He hath therefore the greatest care of it and it may cast her whole care on him 1 Pet. 5. 7. and boldly say The Lord is my helper and I will not feare what man shall do unto me Heb. 13. 6. 2. All that man can do can but l l l Mat. 10. 28. Luk. 12. 4. touch the body it cannot reach to the soule Now the body is but the outward part of a man a mortall part subject to much misery Therefore all that man can do at the most is but for a moment 2 Cor. 4. 17. So as the uttermost which man can do in comparison of the evill which reacheth to the soule is little to be accounted of not to be feared 3. Man can inflict nothing upon the body which may truly and properly be called evill or which may make it miserable Degradation from offices Deprivation of goods
Restraint of liberty Reproach Disgrace Torture Execution of death Deniall of buriall and other externall crosses like unto these are so farre from making Saints miserable as thorow the divine providence they turne to their advantage m m m Heb. 10 34. Losse of goods may prove a gaine of grace n n n Act. 16. 25. Restraint of outward liberty a meanes of greater freedome of conscience o o o 1 Cor. 4. 13. Disgrace a motive for God the more to manifest his approbation p p p Heb. 11. 35. Torment an occasion of easing the mind q q q 2 Cor. 4. 17. Death of body an entrance into eternall life What evils can they be which bring so great advantages to men 4. If they should be evils God can protect and deliver from them all Of the many wayes of exempting Saints from judgements see The Plaister for the Plague on Num. 16. 45. § 12 14. What cause then is there to feare man for any thing he can do Take to your selves therefore O believers who are well instructed in the extent of Gods providence to all creatures and thereupon in his care over you and protection of you take to your selves an holy boldnesse and an invincible courage against all that man can do Take to you the resolutions of them that in truth and faith said r r r Psal 118. 6. The Lord is on my side I will not feare What can man do unto me s s s Dan. 3. 17. Our God whom we serve is able to deliver us from the burning fiery fornaÌ„ce and he will deliver us O be not so affrighted with shadowes as upon the sight of painted fire to startle backe into true burning fire So do they who to avoid persecution denie the truth or to avoid reproach proove profane These are no fruits of faith in the extent of Gods Providence §. 9. Of eying God in all affaires V. * * * See §. 5. GOD is to be beheld in all our affaires If a sparrow fall not to the ground without him what do we what can we do without him And if his hand be in all that we do or can do ought we not to take notice thereof to behold it well to observe it and marke whereto it tends Doth God from heaven looke downe upon us on earth and shall not we from earth life up eyes and hearts to him that is in heaven The Psalmist indefinitely saith of all even Psal 145. 15. all creatures The eyes of all looke up unto thee O Lord. And shall not the eyes of all reasonable creatures shall not the eyes of all that are made new creatures looke up unto God That God which in his surpassing glory is in heaven in and by his working Providence is on earth also and as he that well knew what he said truly said worketh hitherto Ioh. 5. 17. He that wrought six dayes in creating all things Manifestum est nequaquam nostra industria sed providentia Dei â—liam ea perfici in quibus ipsi videmur operari Chrys in Mat. 6. Hom. 22. worketh to this very day and so will do all the dayes of this world in and by his Providence Thus those very things which we our selves seeme to worke are more truly effected and perfected by Gods Providence then by our diligence Let us therefore enterprize nothing without him Except the Lord build the house they labour in vaine that build it except the Lord keepe the city the watchman waketh but in vaine It is vaine for you to rise up early to sit up late to eate the bread of sorrowes namely unlesse the Lord put to his hand Learne hereby to commend all thine affaires to the divine Providence Depend thereon all thy life long So do on thy death-bed If thou hast children comfort thy selfe herein that though thou their earthly Father maist be taken from them yet thine and their heavenly Father who is not onely a meere spectator and beholder of all things but a disposer and orderer of them by his wise and just Providence ever remaineth to worke with them to worke for them if at least they will put their trust in him and depend on him Commend thy soule therefore commend thy children and all thou leavest behind thee to his providence when thou art departing out of this world §. 10. Of submitting all our purposes to Gods will VI. * * * See § 5. VVHatsover is by man intended must be submitted to Gods will Without God a sparrow falls not to the ground And without God nothing can be effected by man a a a Prov. 16. 9. A mans heart deviseth his way that is a man may with himselfe plot and purpose this and that But the Lord directeth his steps and bringeth the purposes of man Quicunque hominum gressus rectum iter incedunt non sit hoc libertate humani arbitrij sed gubernatione illius cui dicit Esaias Omnia opera no stra operatus es nobis Hier. Comment l. 2. in Prov 20 Luke 12. 19. to what issue God himselfe please according to the proverbe Man may purpose but God will dispose So as the good successe which men have comes not from their projecting nor from any freedome of mans will but from the guidance of him to whom the Prophet Isaiah saith Thou hast wrought all our workes in us or for us Isa 26. 12. Iustly therefore doth the Apostle Iam. 4. 13 c. taxe their bold presumption who without thought of God or of his over-ruling providence peremptorily say To day or to morrow we will goe into such a city and continue there a yeare and buy and sell and get gaine whereas ye know not what shal be on the morrow c. This was the proud conceit of him who by an heavenly voice is called Foole for saying to his soule Soule thou hast much goods laid up for many yeares take thine ease eate drinke and be merry The doome which was denounced against him upon that conceit giveth evidence that he was an egregious foole It was this This night thy soule shall be required of thee then whose shall those things be which thou hast provided Thus we see what it is to purpose or promise any thing without the Lord. On the contrary they questionlesse were well instructed in this all-ruling and over-ruling Providence of God who in all their purposes had ever a reservation to God as he that said e e e 1 Chro 13. 2. If it be of the Lord let us send abroad c. and he also that said f f f 1 Cor. 4. 19. I will come to you shortly if the Lord will And againe g g g Act. 18. 21. I will returne to you againe if God will S t. Iames where he taxed the fore-mentioned profane and over-peremptory speeches giveth this direction for submitting our purposes to the divine Providence Ye ought to say if the Lord