gods for a prosperous successe of that yeare g Hered lib. 4. The Seythians are reported to sacrifice every hundreth man of the captives that they tooke h Plutatch Paral 38. Dosith lib. 3. rer Sicut It is recorded that a Plague was raised in Syracuse for incest committed by a father with his daughter and that counsell being asked of the Oracle answer was made that both Father and Daughter must be sacrificed to the Gods i Many more like instances to like purpose may be given but these are sufficient to discover the blindnesse and sottishnesse of the Heathen in seeking to pacifie God with such things as could not but much incense him §. 29. Of Popish toyes to pacifie God PApists also go two farre in using unwarrantable meanes such as cannot but kindle and inflame the fire of Gods wrath to pacifie the same as mens and womens whipping of themselves wearing shirts of haire going barefoot so many miles creeping up and downe to this and that place on their bare knees going long journies on pilgrimage to reliques and images of Saints to the holy land and if they be not inhabitants of Rome even thither also to visit it giving up their lands if they have any yea and leaving their callings to enter into and abide in some religious house as Monastry Fryery Nunnery Hermitage or the like going up and downe to beg living on almes offering such and such summes of money at such and such religious places forbearing such and such meates mumbling over so and so many times the Creed Pater noster and Ave-Maria and to do what els their Ghostly Father shall enjoyne them by way of pennance though it be to murther Kings or other persons Yea further wherein they go in inhumane cruelty beyond the Heathen in persecuting with fire and sword such as refuse to be subject to their Devilish devices a Neque vero securior ulla via in Ecclesia Dei unquam existimata fuit ad amovendam imminentem à Domino poenam quam ut haec paenitentiae opera homines cum vero animi dolore frequentent Concil Trid Sess 14. cap. 8 9. The Councill of Trent saith of some of these and other like workes of penitency as it cals them that never any safer way to avert the vengeance of God was found out in the Church b Haec ipsa opero quatenus quoad certum modum in particulari divinitus mandata non sunt grata sunt Deo sancta vtilia Bellarm. de Poenit. lib 4. cap. 6. Et paulo ante satisfactoria esse affirmat And her great Champion though he confesse that they are not commanded of God onely he thus minceth the matter after a certaine manner in particular not commanded yet he boldly avoucheth that they are acceptable to God and holy and profitable yea and satisfactory What Gods vengeance to be turned away by humane inventions Humane inventions to satisfie Divine justice Nor the excellency of the Divine Majesty will admit nor the vanity of humane apprehensions can invent any such satisfactions any such meanes as to avert such wrath The least that can be said of the best of the fore-said meanes of satisfaction is that of the Prophet c Isa 1. 12. who hath required them They may have d Col. 2. 23. a shew of wisdome in will-worship and humility and neglecting of the body not in any honour For they are vile and abominable in Gods sight §. 30. Of performing things warrantable with due circumstances III. * See § 25. THings warrantable in their substance must be performed with warrantable circumstances The many circumstances which God prescribed for doing the things which he enjoyned give proofe hereof For why should the Divine wisdome be so carefull in prescribing circumstances if man might be carelesse in observing them Where the Lord enjoyneth the celebration of the Passeover he thus expresseth it a Num. 9. 3. In the foureteenth day of this moneth at even ye shall keepe it in his appointed season according to all the rites of it and according to all the ceremonies thereof shall ye keepe it If men failed in circumstances they were punished as if they had neglected the circumstance Instance b Lev. 10. 1. Nadab and Abihu that offered incense with strange fire and David and the Priests in his time that c 2 Sam. 6. 3. caried the Arke in a cart which d Num. 7. 9. Exo. 25. 14. Num. 4. 15. Deut. 10. 8. Ios 3. 3. should have beene caried on mens shoulders Wherefore David being better instructed by the visible evidence of Gods displeasure on Vzzah saith afterwards e 1 Chro. 15. 13 The Lord made a breach upon us for that we sought him not after the due order c. God having prescribed circumstances as well as substances to neglect the one or the other is to crosse his sacred will Yea to do things otherwise then he hath appointed when he hath appointed the rites and manner of doing any thing is to make our selves wiser then God Papists failings in mateall circumstances In this respect we have just cause to separate from the Remish Church though it be granted that for substance they hold many of Christs ordinances They have the Word read and prayers in their Churches but in an unknowne tongue which takes away the benefit thereof They acknowledge Christ their Mediatour High-Priest Head and Prophet but in that they joyne Saints in heaven as Mediatours men on earth as true proper sacrificing Priests their Pope a Spirituall head over the whole Church and give him power to coine new articles of faith they over-throw the forenamed Orthodoxall substances by these hereticall circumstances So the substance of Baptisme which they retaine they impeach by their additions of creame spittle and other like foolish inventions and by their false positions about the absolute necessity and operative efficacy of the externall worke The like might be exemplified in other ordinances What warrant have they for creeping to images prostrating their bodies before them offering to them going on pilgrimages wearing haire-shirts going barefoot whipping themselves mewing themselves up in cloisters caves Hermitages with an infinite number of their owne inventions Is God pacified with these Can such things appease his wrath What then can be expected for the performance of their ordinances but this doome of the high Indge Mat. 159. In vaine they do worship me teaching for doctrines the commandements of men And this Isa 1. 12. who hath required this of your hand Gospellers failings in mate riall circumstances I would to God there were no occasion among us given to feare the like doome True it is that we have by the Divine providence more and better light then Papists have whereby the vanity of their unwarrantable additions to Gods ordinances are discovered and abandoned yet many offer up their incense without fetching fire from the Lords altar For some
holy trumpets unto the warre for the souldiers better encouragement Numb 10. 9. 2 Chron. 13. 12 14. 10. Victory in warre is promised as a blessing Lev. 26. 7 8 c. 11. God is said to teach mens hands to warre and fingers to fight Psal 18. 34. 144. 1. 12. Battels are stiled warres of God and the Lords Battels 1 Sam. 18. 17. 25. 28. 2 Chro. 20. 15. 13. God himselfe is stiled A man of warre and the Lord of hosts Exo. 15. 3. 1 Sam. 1. 11. §. 14. Of the lawfulnesse of warre under the New Testament 1. Ob. ALL these proofs are taken out of the Old Testament 1. Ob. No proofe for war out of the New TestameÌ„t Answ which gives not sufficient warrant to Christians Answ 1. The ground of the objection is unfound For in many things the Old Testament gives even to Christians as good warrant as the New e e e 2 Tim. 3. 16. 2 Pet. 1. 21. The Old Testament is as truly divine as the New And many things therein contained concerne all ages of the Church to the end of the world 2. The kind of the fore-mentioned reasons is such as is agreeable to common equity and must in that respect be extended to all times 3. Though no particular arguments could be diducted out of the New Testament yet because the Old is so plentifull in proofs for warre the New is the more sparing For the New Testament useth lesse to insist on those points whereon the Old hath much insisted Instance the Sabbath usury removing land-markes and other the like 4. The Church in those times whereof the New Testament recordeth the history had no outward setled state but was under such civill Governours as were of a contrary profession as Heathen Emperours and Lords No marvell then that the New Testament speaketh no more then it doth of warre 5. The scope of the New Testament is rather to set out the spirituall kingdome of Christ and the spirituall government of the Church then civill outward polities and kingdomes of men and therefore is the more sparing in this point of warre 6. The New Testament doth also afford sufficient warrant Arguments in the New Testament for warre for war as is evident by these following reasons 1. a a a Si percutere glaâ—io omninò â—aâ— non est Christiano cur ergò Praeco Salvatoris contentos sore suis stipendijs militibus indixit non potius omnem militiam interdixit Bernad Mil Temp. c. 3. Vide Aug contra Faust Manich. l. 22. c. 74. When professed Souldiers who lived on that profession being powerfully wrought upon by Iohn the Baptists ministry asked him for their future course of life what they should do he counsels them not to leave that profession but well to use it to be content with their wages Luk. 3. 14. not to returne their wages back againe Thus he justifieth their calling For in an unlawfull calling they might not continue nor receive wages for it 2. b b b Fidem laudavit Centurionis non illius militiae desertionem imperavit Aug. loc citat SaneÌ„ cum occidit malefactorem non homicida sed ut ità dicam malicida planè Christi vindex in his malè agunt defensor Christianorum reputatur Ibid. Centurions who were principall persons in warre are commended for those graces which were in them and for the evidences they gave thereof without any reproofe or dis-allowance of their warlike profession Matth. 8. 10. Acts 10. 4. 3. Warres waged in the Old Testament are commended in the New Heb. 11. 33 34. 4. Michael and his Angels are brought in fighting with the Dragon and his Angels Rev. 12. 7. 5. The victories which the Church under the New Testament shall have over her enemies is foretold Rev. 17. 14. 19. 19. 6. The Magistrates sword is justified But he beareth the sword aswell to subdue open enemies abroad as to punish evill subjects at home Rom. 13. 4. With that publique sword when he slayeth a malefactour he is not to be counted a slayer of men but a destroyer of evill men and Christs avenger of those that do evill and a protector of Christians §. 15. Of other objections against the lawfulnesse of warre answered 2. Ob. CHRIST threatneth that All they that take 2. Ob. See §. 20. the sword shall perish with the sword Answ 1. That and such like principles concerned the Iewes and others that lived before Christ as much as Christians 2. They all are against private revenge But warre is a publique execution of justice 3. The fore-mentioned threatning is in speciall to be applied to the houre wherein Christ would give himselfe to the power of his enemies and would not be rescued by the power of Angels much lesse by the sword of man 4. He would shew how his kingdome was protected not as humane kingdomes by dint of sword 3. Ob. We are commanded to have peace with all men Answ That and other such like precepts are limited 3. Ob. Heb. 12. 14. Rom. 12. 18. with such provisoes as these If it be possible and As much as lyeth in you On our part there must be no occasion of breaking peace or making warre Yea if we can on lawfull and meet termes make peace we must do our best therein 4 Ob. It was foretold of Christians that they should 4. Ob. Isa 2. 4. beate their swords into plough-shares and their speares into pruning-hookes and that nation should not lift up a sword against nation nor learne warre any more Answ Those and such like propheticall phrases are somwhat hyperbolicall they expresse that intire amity that should be betwixt true Christians and the alteration of their nature by the Spirit of grace So as the difference betwixt nature and grace is very lively set out thereby to which purpose tend those other high transcendent hyperbolicall phrases of the Prophet Isay Chap. 11. Vers 6 7 8 9. §. 16. Of warring with Christians 5. Ob. TO yeeld that warre may be made against Infidels Idolaters and other open enemies of the Church yet may it not be made against Professours of the Christian Faith Answ 1. Some that outwardly professe the Christian Faith may be as great enemies to the true Faith as plaine Infidels I know saith Christ the blasphemy of them that say Rev. 2. 9. they are Iewes and are not but are the synagogue of Satan Papists professe the Christian Faith yet are Anti-Christians the directest and deadliest enemies that Christs true Church ever had The ten Tribes that with Ieroboam revolted from the house of David professed themselves to be the people of the true God the God of Abraham Isaac and Iacob and yet were deadly enemies to Iudah and the children of Iudah oft waged warre against them and that justly and lawfully 2 Chro 13 15 and the Lord helped them therin What can Papists plead more then the revolting Israelites could Papists professe the true
sinne and to wrath incensed by sinne and signifieth to cover them that is to pardon sinne and to pacifie wrath As where it said o Psal 78. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He forgave iniquity word for word He covered iniquity And where in relation to the wrath of a King it is said p Pro. 16. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A wise man will cover it that is pacifie it It is also simply used and signifieth to be propitious favourable or mercifull as where prayer is thus made to God q Deut 21 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitius esto erga populum tuum Be mercifull to thy people Israel It is frequently used to expiate that is to purge away or take away any uncleannesse so as it may not be imputed and to make it fit for holy uses or to appeare before God Thus it is applied to things used under the Law and to persons as to r Lev. 16 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expiabit the holy Sanctuary to the Tabernacle of the congregation to the Altar to the Priests and to all the People of the congregation All the fore-mentioned acceptions of the word do adde much to the clearing of this phrase in this place make an attonement Attonement What attonement is according to the English notation of the word implieth two at one namely two that were at odds or variance Such attonement is as much as agreement or reconciliation This in regard of that odds which is betwixt God and man is done two wayes 1. By taking away sinne the cause of How attonement is made wrath 2. By pacifying wrath the effect of sinne Offerings for sinne typified the former Incense the latter Though these may thus be distinguished yet can they not be severed For without sinne be taken away wrath will not be pacified And if wrath should be pacified where 's the benefit thereof if sinne be not taken away Though therefore the one may be more expresly specified yet the other also is there intended Now because of the mention of incense here by attonement here meant the pacifying of Gods wrath is most directly set out This Relative particle THEM * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for them hath reference to the fore-named congregation a congregation of rebels Yet is order taken for pacifying Gods wrath justly incensed against them The Summe of this text is a Prescript for pacifying Gods wrath In this prescript we have 1. The Persons Charging Moses Charged Aaron 2. The Charge it selfe wherein is expressed 1. The Matter given in charge 2. The End thereof I. In the matter is distinctly set downe 1. The Substance To burne Incense 2. The Circumstances Which are two 1. The Instrument whereon to lay the incense a Censer 2. The Meanes to burne the incense which is 1. Generally expressed Fire 2. Particularly limited From off the altar II. The end is set downe by way of charge which consisteth of two branches In the former you may observe 1. The Action to be done Goe 2. The Time when Quickly 3. The Persons to whom To the Congregation In the latter you may againe observe 1. The Duty to be done Make an attonement 2. The Persons for whom For them namely for the Congregation before mentioned Six especiall points are here to be noted I. Men must do what they do by vertue of their calling It belonged to Moses as a Prince and a Prophet to give direction for staying the Plague and to Aaron as High-Priest it belonged to offer incense Moses therefore did that which belonged to a Prince and Prophet And he appointed Aaron to do that which belonged to * Deut. 33. 10. an High-Priest II. Such meanes must be used to pacifie Gods wrath as by Gods Word are warranted Offring up Incense which is the meanes here to be used was expresly warranted by the Word of God Lev. 16. 12 13. III. Things warrantable in their substance must be performed with warrantable circumstances For this end the foresaid Incense was to be offered on a Censer and to be burnt with fire from off the altar Lev. 16. 12. IIII. Duties of mercy must be performed to such as wrong us This congregation murmured and gathered themselves together against Moses and Aaron Yet Moses bids Aaron go to them to do a worke of mercy for them in this their need V. Gods wrath is with all expedition to be pacified For this end Aaron is charged to go quickly that with all possible speed he might make an attonement VI. There are meanes of reconciliation betwixt God and man after Gods wrath is incensed The attonement here enjoyned giveth proofe thereof especially if we weigh the persons for whom it was to be made For them even them that had provoked the Lord at once to consume them These instructions arise from the letter of the history There is an higher mystery contained therein whereof * § 36 37 c. afterwards §. 26. Ofrespect to ones calling I. * See § 25. MEn must do what they do by vertue of their calling a 1 Cor. 7. 17. 1 Pet. 4. 10. As God hath distributed to every man as the Lord hath called every one so let him walke and so ordaine I in all Churches saith an Apostle More particularly he applieth this to feverall functions thus b Rom. 12. 6 7 8. Having gifts differing according to the grace that is given to us whether prophesie let us prophesie according to the proportion of faith Or Ministry let us wait on our Ministry c. See the whole armour of God on Eph. 6. 14. Treat 2. Part. 1 §. 4. This is the property of a just and righteous man to c Pro. 20. 7. walke in HIS integrity HIS that is that which belongeth to him by vertue of his owne proper place and function In this sence it is said d 14. 8. The wisdome of the prudent is to understand HIS way But e 20. 3. Every foole will be medling namely in others mens affaires with the things that belong not unto him As we desire to be accepted of God to receive comfort to our soules by the things we do and thereby to do good to others let us be well informed in the duties that by vertue of our owne proper function belong unto us and therein be faithfull and diligent Much paines may be taken and diligence used in other mens matters and little thanks gotten for all that paines and diligence Yea we may bring by such paines and diligence much trouble to our selves and yet no comfort in all that trouble Wherefore f 1 Pet. 4. 15. S t. Peter exhorteth Christians from suffering as busie-bodies in other mens matters And it is remarkable that he reckoneth their sufferings among the sufferings of malefactors g 1 Thes 4. 11. Studie therefore to do your owne businesse Let Magistrates let Ministers let Husbands let Wives let all of all sorts so doe §.
distinction betwixt i i i 1 King 12. 19 20. Iudah and Israel was afterwards more inviolably ratified when by the apostasie of the ten Tribes from the house of David in Rehoboams time Israel under the raigne of Ieroboam and his successours became one kingdome and Iudah under the raigne of Davids linage became another 4. By a Trope the land where the children of Israel inhabited is stiled k k k Lev. 20. 2. Israel 5. By another Trope the Church of God whether Iewes or Gentiles is called l l l Gal. 6. 16. Israel 6. By a kind of propriety it is applied to God who is stiled m m m Isa 37. 16. The God of Israel n n n 21. The Lord God of Israel o o o Isa 1. 4. The holy one Israel p p p 24. The mighty one of Israel q q q 1 Sam. 15. 29. The strength of Israel c. Or as some interpret some of those phrases The holy Israel The mighty Israel meaning the holy and mighty God In this place Israel being a collective word is put for all the posterity of Iacob that came out of Egypt thorow the Red Sea assembled in the wildernesse which congregation was at that time the only visible Church of God on earth So as in this instance we may behold the Condition of Gods Church in this world §. 6. Of the Churches assaults in this world GODS true Church is subject to assaults in this world Every age from the beginning of the world giveth too evident demonstration hereof Thus much was at first prefigured by Cains rising up against Abel and slaying him Gen. 4. 8. the like hath been verified time after time even Turbabatur mare fluctuabat navicula Navicula Ecclesia est Mare seâ—ulum est Aug. Enar. in Psal 92. till this our time Fitly in this respect is the world resembled to the sea and the Church to a ship therein As well may a ship in the sea be free from stormes and waves beating upon it as the Church from assaults That enmity which is betwixt the seed of the serpent and of the woman Gen. 3. 15. is an especiall cause hereof The seed of the one is of a contrary disposition to the seed of the other and there is an inbred antipathy betwixt them as we heard before § 3. This is not so much to be understood of the visible serpent as of the spirituall serpent to whom it Quod si de sensi bili serpente haec dicta sunt multo magis accipienda sunt haec de spirituali serpente Chrys in Gen. 3. Hom 17. doth much more agree As well therefore may calves where lions and lambs where wolves and hares where hounds and mice where cats and birds where buzzards are thinke to be quiet secure and safe as the Church in this world The Devill himselfe as a roaring lyon walketh about seeking whom he may devoure 1 Pet. 5. 8. And he is the God of this world 2 Cor. 4. 4. As a God he raigneth and ruleth in this world and the men of this world do subject themselves to him as to their God wherefore he is also stiled e e e Ioh. 12. 31. 14. 30. The Prince of this world and his hellish brood f f f Eph. 6. 12. worldly governours By this spirit are all the men of this world guided he g g g Eph 2. 2. worketh in them He is their father and h h h Ioh. 8. 44. the lusts of their father they will do Prince and Subjects therefore will in what they can annoy the Church which is the kingdom of Christ Ob. Is not Christ able to maintaine and preserve his Church against all that the enemies thereof can do against it Ans He is able and will so farre preserve it as i i i Mat 16. 18. The gates of hell shall never prevaile against it That therefore which is done against it is done by his k k k See The whole armour of God Treat 1. Part. 3 §. 22 27. permission and that with respect had to l l l Ibid Part. 2. §. 2. Treat 2. Part 5 §. 13. his owne glory and his Churches good Many reasons tending to those ends may be gathered from this particular instance of suffering Israel to be assaulted by Amalek He suffered this in regard of his owne glory to manifest 1. His providence in taking care of them as to provide Gods glory set out by atteÌ„pts against his Church things needfull as Manna and water which he had done not long before so to protect them from things hurtfull as the attempt of Amalek was 2. His power in enabling them who were unacquainted with warres and destitute of warlike preparations being lately delivered from a long bondage wherein they and their fathers had lien to vanquish so potent and well prepared an enemie 3. His truth in beginning to accomplish that promise which was made to him that was first called Israel to him I say and to his seed that should also be called Israel Thou shalt prevaile with men 4. His justice in revenging so malicious an enemy as Amalek Gen 32. 28. was and causing him to fall into the snate that he laid for Israel 5. His wisdome in turning that to Israels advantage which the enemy intended to his great damage as is manifest by the reasons following which shew how God herein aimed at Israels good For hereby 1. At their entrance into the wildernesse an evidence is Enemies assaults prove good to the Church given of that successe they should have when they should come into Canaan so as their faith might thus be much strengthened 2. A means was affoorded to furnish them with armour For Amalek comming prepared against Israel by the victory which Israel had was spoiled of all his preparation 3. An occasion was given of exercising them to warre before they entred into Canaan 4. Ioshua their Generalls authority and courage was evidenced before hand Vses of the Churches assaults Vltima Ecclesiae nota est foelicitas temporalis Bellarm controvers 2. l. 4. c. 18. de notis Eccles At contrà August de Civit. Dei l 2. c 23. Ne magni pendamus terrenam foelicitatem quae malis etiam plerunque conceditur 5. The power and efficacy of prayer was demonstrated The fore-mentioned condition of the Church to be subject to assaults 1. Discovereth the uncertainty of that note which by many is pretended to be a note of the true Church Temporall felicity If this were so Israel was no true Church nor they of whom Christ said In the world ye shall have affliction Ioh. 16. 33. 2. It instructeth us in the difference betwixt the Militant Church here on earth and the triumphant in heaven Nor Satan nor any other enemies of the Church can enter into heaven to assault it there 3. It putteth us in mind to be
of an hill neare to that vallie and that for sundry just and weighty reasons as 1. That he might the better discern the battell and know whether Israel or Amalek had the better and answerably order his prayer Quando flamus ad orationem vigilare incumbere ad preces toto corde debemus Cypr. Ser. 6. de Orat Dom. Vtiliter orationis tempore etiam corporalis loci secretum quaerimus Bern de Ascens Dom. Serm. 4. Clamat cor nostrum sublimita te cogitationum Amb. Cōment in Psal 118. Ser. 19. vers 1. 2. That Ioshua and his souldiers might behold Moses lifting up his hands and thereby be the more encouraged 3. That he might be the more quiet and free from disturbance and distraction which he could not have beene if he had remained in the plaine among the people or if he had been in the army For when we set our selves to prayer we must set our selves therto with the whole heart Therefore in time of prayer we may usefully seeke secrecy of place 4. That by the open sight of heaven his spirit might be the more cheared his thoughts more elevated and so his prayer the more sharpned and his faith the more strengthened For by the sublimity of our thoughts our heart is enlarged By all these we see that he chose a very fit place for his purpose §. 25. Of the rod which Moses used EXOD. XVII IX With the rod of God in mine hand MVch is spoken of the rod here mentioned But what kind of rod it was is not agreed upon by all * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inclinavit declinavit The word according to the notation of it signifieth a thing to leane on The strength of bread is set out by this word and stiled a a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 panis baculum Lev. 26. 26. the staffe of bread That also whereupon wicked men do repose their trust and confidence is by this very word expressed and called b b b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baculum impiorū Isa 14. 5. the staffe of the wicked c c c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum chirik significat tectum Cum patach baculum A bed whereupon a man lieth and resteth himselfe is signified by a word which commeth from the same root and hath the very same letters though not the same points wherein the LXX being somwhat mistaken do translate the Hebrew word that signifieth a bed by a Greeke word that signifieth a staffe which gave occasion to that seeming difference betwixt Moses and him that wrote the Epistle to the Hebrewes about Israels bowing himselfe d d d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad caput lecti upon the beds head as it is in Gen. 47. 31. and e e e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Super extremo baculi sui Vpon the top of his staffe as it is in Heb. 11. 21. Both which may well stand together For being an old man and weake he was faine to have a staffe to rest on and leaning thereon he bowed towards the beds head By the fore-named notation and usuall acceptation of the word it appeareth that that which is here translated a rod was not a wand as some would have it or a riding stick such rods are not to be leaned upon * * * Isa 10. 15. The Prophet Isaiah where he maketh an expresse difference betwixt a rod and a staffe useth f f f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another word to set out a rod and g g g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of this text to set out a staffe The rods which the chiefe of every Tribe used to have have this h h h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 17. 2. title which questionlesse were such as prime Officers at Court use to have called White-staves The first time of mentioning the rod here spoken of was when i i i Exo 3 1. 4. 2. God appeared to Moses as he was keeping sheepe Whence some and that not without probability do gather that this which is translated a rod was a shepheards crooke But were it a shepheards crooke or a staffe or a wand in regard of the use that we may make thereof all is as one This is it whereof God said to Moses k k k Exo 4. 17. Thou shalt take this rod in thine hand wherewith thou shalt do signes Wonders done with Moses his rod. De mirandis factis per virgam Moysis lege Hieron Comment in Ezek. 29. lib. 9. Many admirable things are noted of this rod. By it 1. It being turned into a serpent the rods of the inchanters which seemed also to be serpents were swallowed up Exo 7. 10 12. 2. The waters in the rivers of Egypt were turned into bloud Exo. 7. 20. 3. Dust was turned into lice Exo. 8. 17. 4. Thunder haile and lightning fell Exo. 9. 23. 5. An East-wind was raised which brought grashoppers Exo. 10. 13. 6. The Red Sea was devided Exo. 14. 16. 7. The rock gave out water Exo. 17. 6. 8. The victory here mentioned was obtained Exod. 17. 9. Why called the rod of God Virga Dei dicitur quae primum dicta est virga Aaron postea vero virga Moysis sic ut dicitur spiritus Heliae qui est spiritus Dei cujus particeps factus est Helias c. Aug. Quaest super Exo. l. 2 q. 65. This rod is here as in other places called the rod of God because 1. God appointed Moses to use it Exo. 4. 20. 2. God promised that wonders should be done by it Exo. 4. 17. 3. God wrought the miracles that were done by it so as it was Gods instrument Exo. 3. 20. 4. It was a visible memoriall of Gods mighty power Exo. 17. 5 6. It is also a a a Exo. 7. 9 12 19. 8. 16 17. sometimes called Aarons rod because God appointed Aaron to use it in working the first miracles that were wrought in Egypt And it was most usually stiled b b b 9. 23. 10. 13. 14. 16. 17. 5. Moses his rod c c c 4. 2. because it first belonged to him before any miracles were wrought by it and because he most used it This Rod Moses here promiseth to take with him in his hand that being in the mount he might hold it up as the Lords standard and that both in regard of himselfe and also in regard of the souldiers in the field For himselfe that by looking on it he might be put in mind of Gods former works manifested by that rod and so have his faith the more strengthened For them in the field that they might have a visible evidence of his sted fastnesse in calling upon God for them and so be the more encouraged §. 26. Of the resolution and observations of the latter part of the ninth verse EXOD. XVII IX To morrow I will stand on the top of the hill with the rod
piety it may be said of any place what Iacob said of the place where he saw his vision This is none other but the house of God and this is the gate of heaven Gen. 28. 17. §. 32. Of taking good notice of that for which we pray VI. * * * See §. 26. KNowledge of that for which prayer is made is an especiall meanes to sharpen prayer That which made a a a Gen. 32. 9. Iacob to wrestle with God was the danger wherein he saw his houshold to be When b b b 2 King 19. 14 Hezekiah saw and read the letter that Senacherib sent then was his spirit extended to prayer The knowledge that c c c 2 Chro. 14 11. Asa d d d 20. 2 3. Iehosaphat e e e Neh 1. 4. Nehemiah and other good Kings and Governours had of the danger of their country made them earnest in prayer with the Lord for succour It is oft noted of Christ that when he saw such and such miseries of people his bowels were moved he hand compassion on them In particular g g g Mat. 9. 36. when he saw the people scattered without a shepheard he incited his Disciples to pray for them Sight and other means whereby we may have true intelligence of the needs and straits wherunto such as we respect and affect are brought work deep impressions of compassion which moveth our inward bowels and after a sort enforceth us to afford them the best aid we can Now they who know how beneficiall prayer is in all needs are thereupon moued as earnestly as they can to pray for them To stirre us up to pray for those that are in distresse let us enquire and take notice of their estate and affaires Nehemiah Neh. 1. 2. was very inquisicive after the estate of the Iewes that had returned from the captivity whereby it came to passe that he was so helpfull to them both by his prayer and otherwise But what the eye seeth not the heart rueth not Things not knowne are not regarded Assuredly if we saw or on assured knowledge beleeved what the distresses of many Churches in other places are and of many persons in our own country our spirits would send forth more prayers for them then now we doe if other succour also were not afforded them Here by the way note what wrong they do who bring The ill consequences of false newes false reports to mens eares as reports of victory when people are overthrowne 1. They to whom the report is brought are deceived and made to believe an untruth 2. They of whom the report is made are by the false report deprived of that helpe which otherwise they might have had 3. God himself is mocked in that that which is not done is acknowledged to be done by him and so when prayer should be made praise is given for that which is not We have not a mountaine to go to the top of it and to Cur malum fama quia velox an quia plurimum mendax quae ne tune quidem cum aliquid veri affert sine mendacij vitio est detrahens adjiciens demutans de veritate Tertul in A polo. get cap. 8. Solet sama mentiri Aug. Bonefac Epist 106. behold all the battels of the Churches as Moses here on the top of an hill beheld the Israelites fighting We must have knowledge of forraigne affaires as Nehemiah had by report If that report be false how shall we order our prayers Yet there is commonly such uncertainties in rumors and reports as fame is said to be an evill thing For even then when it declares some truth it is not free from the blame of lying in that it taketh away from the truth or addeth thereto or some way or other altereth it It is not therfore without cause said that fame useth to lie Yet if men be not rash in receiving every uncertaine report they that with an honest heart make their prayers according to the report which they receive may have this comfort that their sacrifice of prayer is acceptable to God and that thereby God taketh notice of their disposition how they would be affected if it went so or so with the Church But for the comfort of such as are in distresse howsoever pious and pitifull men may be mis-informed about their case God is in heaven and better seeth all their distresses then Moses on the top of his hill could see Israels straits And whereas Moses could onely pray for succour God can give them succour God I say who to every drop of compassion that is in man hath in himselfe an ocean of compassion and answerable to his compassion hath both will and power to helpe A point of much comfort §. 33. Of strengthening faith by Gods former works VII * * * See § 26. COnsideration of Gods former workes is of speciall use to strengthen faith Hereby was Iacobs faith much supported and therefore he thus pleadeth and presseth Gods former works when he was in danger a a a Gen. 32 9 10 O God of my father Abraham and God of my father Isaac the Lord which saidst unto me returne unto thy country c. I am not worthy of the least of all thy mercies and of all the truth which thou hast shewed unto thy seruant c. So b b b 2 Chro. 20. 7. Iehosaphat c c c Neh. 9. 6. c. the Levites in Nehemiahs time and many others This was d d d 1 Sam. 17. 34 c. Psal 22. 4. 77. 11 12. 143. 5. Davids usuall practice Therefore e e e 105. 5. he exhorts others to remember the marvellous workes which God hath done his wonders and the judgements of his mouth Gods former works give evident demonstration as of his power what he is able to do for what he hath sometimes done he is able alwaies to do so of his will what he is willing as he seeth occasion to do For the Lord never doth what he is unwilling to do Now evidence of these two Gods power and will are two strong props to support our faith Ob. It followeth not that because God sometimes did How Gods former extraordinary works strengthen our faith such and such things he will ever do the same Never did he in any nation the wonders that he did in Egypt and in the wildernesse Answ Though he do not by the same visible extraordinary and miraculous means succour his Church and People yet thereby his Church is taught to believe that he seeth and observeth his peoples distresses that his compassion is moved thereat that though in his wisdome he suffereth them to lie some time therein yet it is not his will that they should utterly perish and therefore he will assuredly deliver them Thus the Apostle pressing the promise which God in particular made to Ioshua I will never leave thee nor forsake thee maketh this
generall inference thereupon So that we we Christians that live so many yeares after Ioshuaes time we may boldly say the Lord is my helper I will not feare c. Heb. 13. 5 6. Though we cannot therefore expect the same particular Quis est qui considerat opera Dei quibus regitur administratur totus hic mundus non obstupescit obruiturque miraculis Aug in Ioh. 2. Tract 8. Faciem quodam modo ponentes ad ea quae fecit dorsum ponimus ad artificem qui fecit Ibid. works of God to be done for us that of old were done for others yet the generals we may and ought to believe that that God which provided for and delivered of old such as trusted in him is still able and willing to provide for and deliver such as now trust in him These generals expect from God As for the means and manner of doing it referre them to his wisdome He ever remaineth the same God as in his power so in his will affection and compassion towards such as trust in him He can by sundry means bring things to the same issue If thorowly and advisedly the usuall works of God were considered even those whereby the whole world is ruled and governed who would not be astonished even as at miracles and by the miraculousnesse of them be strengthened in faith But many turning their faces to the works that are done turne their backes to him that did them Whence it comes to passe that neither God hath the glory which belongs to him nor man that profit which otherwise he might reape from the works of God Gather now ye that trust in the Lord gather what evidences Observe Gods former works ye can by Gods former works of his power and will Oft meditate thereon plead them in prayer before God In your catalogue of Gods former works be sure you leave not out such as are done in your daies and to your selves in particular whereof upon experimentall evidence you may say to God marvellous are thy works and that my soule knoweth Psal 139. 14. right well The works which were brought to Moses his mind by holding up this rod were such as were done in his daies before his eyes by his ministry Such works as are done in our daies and to our selves make the deepest impression and have the most effectuall and mighty operation Such were they whereby Iacob and David were strengthened Gen. 32. 10. 1 Sam. 17. 56. in their faith Though we have not such a visible signe of Gods former works as this rod was which Moses held up yet we have as good and sure staies for our faith to rest upon For we have Gods works recorded in Gods Word a Word of truth And we may say as the Psalmist doth We have heard with our eares O God our fathers have told us Psal 44. 1. what works thou diddest in their daies in the times of old And God hath in our dayes and before our eyes done such works as give us sufficient ground to trust in him We have memories to retaine them We have minds to meditate on them We may if we will register and record them What could Moses his rod do more then al these Though we want that externall signe yet we have the substance And by a right use of what we have our faith in God may be strengthened as Moses was by the use of this rod. Ruminate therfore on Gods bringing in the Gospell in King Henry the 8 daies On establishing it in King Edward the 6 daies On the courage comfort and constancy that he gave to Martyrs in Queene Maries daies On the restoring of the Gospell in blessed Queene Elizabeths daies On the many victories then given especially in 88. On the many deliverances from Papists treasons especially in 605. As occasion is offered seriously ponder and meditate on these and other like works of God and thereby shalt thou find much vigour infused into thy faith Withall well note the promises of God For this rod which Moses tooke up to the hill was a signe of Gods promise Take this rod in thine hand saith God wherewith Exo. 4. 17. thou shalt do signes Gods promises are the most proper ground-worke of faith as I have * * * The whole Armour of God on Eph. 6 16. Treat 2. Part. 6 § 71 c. elswhere shewed §. 34. Of the benefit of a perswasion of others prayers VIII * * * See §. 26. PErswasion of others prayers addeth much courage in dangerous imployments This was one reason why a a a Num. 10. 9. God in his Law ordred that his Priests should go with their silver trumpets into the armies of his people that by that signe his people might be assured of the Priests prayers and be thereby the more encouraged b b b 2 Chro. 13. 14 Thus were the people in Abijahs time much encouraged This questionlesse was the reason why c c c Iudg. 4. 8. Barak was so importunate to have Deborah go with him to the warre Her sex might make him thinke that she was not fit to lead an army or to fight But he knowing her to be a Prophetesse did also know that her prayers would be availeable with the Lord and withall he thought that the sight of the battell would extend her spirit the more earnestly to call upon the Lord for them Did not this perswasion encourage him who speaking of his troubles said d d d Phil. 1. 19. I know that this shall turne to my salvation thorow your prayer Gods people being acquainted with Gods Word thereby know that God is the fountaine of all blessing and that prayer is the means of receiving all needfull blessing from him and that the prayers of others are availeable with God Muliùm valent preces in communi multorum Hier. Commēt in Rom. 15. as well as their owne and that when others prayers are joyned with theirs they are so much the more powerfull How can they then but be the more incouraged by their perswasion of others prayers for them Of craving others prayers See The whole Armour of God on Eph. 6. 19. Treat 3 §. 137. Good cause there is for this very cause when any go about any weighty difficult or dangerous worke or when they are in any dangers or feares to crave the prayers of such as they count faithfull as e e e 2 King 19. 4. Hezekiah did of Isayah And for them of whom this duty is desired by solemne promise to bind themselves to do it as f f f 1 Sam. 12. 23. Samuel did that so they who desire it may have the more cause to believe that it shall be performed And if the worke enterprised be publique meet it is that a fast be proclaimed and publique prayers enjoyned for their good successe By these publique prayers more notice may be taken of the many prayers that by many persons are
which by faith commeth to any is obtained not by any worth or vertue of faith as it is an act of man but meerly by reason of that order which in wisdome God hath appointed for receiving from him such and such blessings Good cause we have therefore all of us that are faithfull in all things wherein we stand in need of any speciall favour succour and blessing from the Lord to hold up our hands to God as Moses here did by faithfull prayer to seek it of him expect it from him For assuredly the prayer which shal be Quae fidelis fervens oratio suerit caelum sine dubio penetrabit unde certum est quod vacua redire non poterit Bern. in Quadragess Serm 4 faithfull and fervent will pierce heaven from whence it is certain it can not returne empty Wherefore when spirituall enemies assault us when we find any effects of Gods displeasure lying on us when we enterprize any weighty busines when we observe great need and find want of any grace when enemies invade us when a plague enters among us when a famine begins to pinch yea when we have just cause to feare any of these when an army by land or a fleet by sea is sent forth for our owne defence or for succour to our friends or allies for obtaining or re-gaining any publique or private blessings temporall or spirituall on our selves or others for preventing or removing like evils on all occasions let us hold up our hands let us make faithfull and fervent prayers to God Of praying we spake * * * §. 27. before The manner of praying with a stedfast faith signified by holding up the hand is the point here to be especially observed For faith to prayer is as fire to powder In it the life vigour and power of prayer consisteth By faith prayer flieth The power of prayer consisteth in faith Grandis fidei clamor Amb. Comment in Psal 118. Ser. 19. ver 1. up to heaven as Daniels did Dan. 10. 12. By faith it is made acceptable to God as Abels was Hebr. 11. 4. By faith it prevailes with God as Iacobs did Hos 12. 4. By faith it turnes away Gods wrath as Moses did Exo. 32. 14. By faith it obtaines sufficient grace as Pauls did 2 Cor. 12. 9. Faith added to prayer maketh it powerfull in all things and profitable to all things Pray therefore and pray in faith Thus hold up thy hand For helpe herein observe these directions 1. Take good notice of Gods promises and well acquaint thy selfe therewith Gods promises are the only true proper Directions to pray in faith Of Gods promises how they are the ground of faith See The whole Armour of God on Eph. 6. 16. Treat 2. Part. 6 §. 71 c. ground of faith What is promised may and must be believed What is believed without a promise is not justly and duly believed It is rather rashly and audaciously presumed 2. Meditate on Gods properties such as these 1. His supreme Soveraignty wherby he hath an absolute command over all 2. His Omnipotency whereby he is able to do any thing 3. His All-sufficiency whereby as he hath all treasures in himselfe so he can give what he will to whom he will 4. His Omni-presence or being every where whereby he taketh notice of all things 5. His unsearchable wisdome whereby he disposeth all things to the best 6. His Free-grace wherby he is moved for his own sake to do good to such as are unworthy in themselves 7. His Rich-mercy whereby his bowels are stirred at the miseries of his children and moved to succour them 8. His Truth and faithfulnesse which makes him perform all his promises 9. His perfect Iustice which makes him judge and revenge those that unjustly wrong and vexe his Church 10. His fierce Wrath and terrour which makes him a consuming fire to his enemies 11. His Immutability which shewes him to be such a God still to us as of old he was to his Church 3. Fixe the eye of thy faith on Iesus Christ thy Mediator sitting at Gods right hand and making intercession for thee by vertue of which intercession thy person and prayers are made acceptable to God so as in much confidence and stedfastnesse of faith thou maist expect a gracious acceptance 4. Call to mind Gods former works How these are of use to strengthen faith hath beene shewed * * * §. 33. before 5. Wait and expect Gods leisure Praescribe no time to him i i i Hab. 2. 3. See The whole armour of God on Eph. 6. 17. Treat 2. Part. 7 §. 3 8 9. There is an appointed time This can not be prevented nor shal be overslipt To be perswaded hereof and answerably to wait patiently and contentedly when at first we are not heard will much settle and strengthen faith Hope like a good daughter nourisheth faith 6. Let thy soule be so qualified when thou prayest as thy faith be not quailed with the evill disposition of the heart The right qualification of the soule consisteth much in the true intent bent and inclination thereof when in truth it intends that which is acceptable to God and the bent and inclination of the will is thereunto For howsoever our good intents endeavours and performances are no causes of faith yet as effects and signes they so quicken the spirit as they make a man both more shew forth and better use his faith then otherwise he could And on the contrary * * * See The whole Armour of God on Eph. 6. 18. Treat 3 Part. 1. §. 20. sin damps the spirit and a purpose of sinning is to faith as water to gun-powder This he well understood who said k k k Psal 66. 18. If I regard iniquity in mine heart the Lord will not heare me Thus therefore he professeth to prepare himselfe l l l 26. 6. I will wash my hands in innocency so will I compasse thine altar O Lord. 7. When the spirit is heavy and the soule perplexed when doubting and feare ariseth in thy heart when that sweet inward sense joy and comfort whereby faith useth to be supported faileth in thee then let thy judgement and understanding sustaine thy faith labour by evident arguments taken from Gods promises and other grounds of faith before mentioned to convince thy soule that God heareth thy prayer accepteth thy person in Christ and will do that which in his wisdome he seeth to be most fit for thee Reason and expostulate the case with thy soule Say as the Psalmist did in such a case Why art thou cast downe O my Psal 42. 11. soule and why art thou disquieted in me Hope thou in God for I shall yet praise him who is the health of my countenance and my God There are two props to support our faith One Two props of faith is an inward comfortable apprehension a sweet sense and assured perswasion of Gods fatherly love to
to see the Lords Day sanctified l l l Ibid. He caused piety to be observed and God to be worshipped in his armies He procured the holy Scripture to be dispersed every where In fine he maketh this profession of himselfe m m m Hunc mihi prae omnibus finem praepositum esse debere judicavi ut in sanctissima Ecclesiae Caetholi cae multitudine una fides sincera charitas consentiens erga Deum omnipotentem religionis cultus conservetur Euseb de vit Constant l 3. I acknowledge that this end above all others is to be set before me that in the holy company of the Catholique Church one faith sincere charity and an uniform worship towards almighty God be preserved Much also might be declared of Theodosius and other ancient Christian Emperours care about matters of piety The made many edicts and lawes thereabouts n n n Solicitudo clementiae tuae in Catholic â Ecclesiâ nihil impacatum nibil vult esse diversum Leo Papa ad Theodos Epist 12. An ancient Bishop of Rome thus writes to Theodosius The care of your Clemency will suffer nothing in the Catholique Church to be tumultuous nothing factious Yea o o o Pro integritate fidei Catholicae Christianissimum Principem oportet esse sollicitum Idem Epist 10 the same Bishop saith that It behoveth a Christian Prince to be carefull for the integrity of the Catholique faith I would the latter Popes of Rome had beene and still were of that opinion If they were they would not usurpe such authority as they have done and still do over Christian Princes to the disturbance of their States But to come to our owne time and country King Henry 8. put downe the Popes Authority and began a reformation of Religion Edward 6. perfected that reformation Queene Elizabeth restored it King Iames and King Charles continued it Thus by the divine providence this title Defender of the Faith is most justly put into our Kings stile To this end namely to defend the faith maintaine religion and advance piety hath God given them that supreme authority which they have to be in all causes temporall and ecclesiasticall over all persons in their dominions under Christ supreme Governours p p p 2 Chro. 9. 8. He hath set them on his throne and given them his owne title For he saith of them q q q Psal 82. 6. Ye are Gods children of the most high And to shew that their authority is not onely for State-policy but also for Church-piety they are stiled r r r Isa 49. 23. Nursing Fathers of the Church and they are made keepers of both tables Thus both their power and their place require of chiefe Governours an especiall care of publique piety whereby they shall give evidence of their owne pious intention and affection and also draw on others under their government to be like minded * * * See § 40. See also Dearths Death on 2 Sam. 21. 1. §. 15. As this putteth Magistrates themselves in mind of their duty so it teacheth subjects to pray for them that they may do what by vertue of their place they are bound to do and by their obedience to such pious orders as their pious Governours prescribe to encourage them in their pious care §. 75. Of giving publique praise for publique deliverances II. * * * See §. 71. PVblique praise is to be given to God for publique deliverances Such was the praise that for the publique a Exo. 15. 1 20 21. deliverance from Pharaohs tyranny was given by Moses For it is said that Moses and the children of Israel and Miriam and all the women sang praise unto the Lord. The women came out with timbrels and dances and answered the men so as it was most publique b b b Iudg. 5. 1 c. Such was Deborahs and Baraks kind of praising God and c c c 2 Chro. 20 26 Iehosaphats after his deliverance from the Moabites Ammonites and Inhabitants of Mount Seir. Such are many of Davids Psalmes The phrases of praising God d d d Psal 22. 22. in the middest of the congregation e e e 26. 12. in congregations f f f 35. 18. in the great congregation among much people g g g 116. 18 19. in the presence of all Gods people in the courts of the Lords house in the middest of Ierusalem By this kind of praise God himselfe is more glorified our owne hearts are more quickned and others are incited to imitate us They who content themselves for publique blessings with an inward ejaculation of the heart or with secret praise in a secret place betwixt God and themselves or with private praise in a family or among some private friends though what they do in this manner they do well yet come short of that which they ought to do O let our hearts be filled with such zeale towards God as to take the occasions which by the divine providence are offered us of setting out Gods praises in the most solemne and publique manner that we can Thus shall we shew that we can distinguish betwixt Gods blessings and in some measure carie our selves answerably to him that as he blesseth us not only with private but also with publique blessings so we will praise him not only privately but also publikely Of publique praise see more in The Saints sacrifice on Psal 116. § 91 114 116. Of directions for solemne praise see The whole Armour of God on Eph. 6. 18. § 73. §. 76. Of memorials of Gods mercies III. * * * See §. 73. MEmorials of Gods mercies are to be made Besides the names a a a §. 65. before noted for memorials of Gods judgments which import also his mercies towards his people as well as judgements on their enemies there are many others which directly point at his mercies As many b b b Gen. 4. 25. 5. 9. 17. 19. names given to children which the Lord as an especiall blessing gave to his Saints and c c c 17. 5 15. 32. 28. other names which as memorials of speciall favours God gave to men and women and d d d 16. 14. 32. 2. 2 Chro. 20. 26. names also of places which were given as signes and evidences of more then ordinary benefits conferred on Gods people and other visible monuments of memorable mercies as e e e Exo. 16 32 33 The pot of Mannah f f f Ios 4. 9 20. the stones which were set in the mid dest of Iordan and in that place where the Israelites having passed thorow Iordan encamped g g g Lev. 23. 42. The booths which were appointed every yeare to be made h h h 25. 54 55. Freedome of servants in the yeare of Iubile and sundry other like to these yea all the Sacraments instituted in the Church By such memorials the memory of Gods
your honor I intend to make this jorny somewhat to increase your livelode that you may not say to your selfe perditur quod factum est ingratae AN ALPHABETICAL Index of the speciall Points noted in The Churches Conquest The Extent of Gods Providence and The Dignitie of Chivalry A Aron What it signifies 249 Accessaries punishment 292 Advantages basely taken by malicious 197 Altars Their use 313 AMALEK Amalek Whence he came 182 Amaleks malice against Israel 183 Amaleks inhumanity 195 Armes to be exercised 429 ARTILLERY Artillery men incouraged 418 Artillery Gardens 429 Artillery Gardens benefits 430 Artillery exercises too much neglected 428 431 Articles six in Henry 8. daies 391 Arrowes and bowes of much use 430 ASSAVLTS Assaults against the Church 192 Gods glory set out by such Assaults 193 Assaults prove good to the Church 194 Assist one another in extraordinary prayer 252 B BAnner Vse of Banners 313 314 BLOVD Bloud in war may be shed 292 Bloud which David shed Why it kept him from building the Temple 294 Rules about shedding Bloud 295 Burden of one another to be borne 282 See Weake Bowes and arrowes of much use 430 C CHance See Fortune Christs intercession ground of encouragement 244 CHVRCH Churches assaults See Assaults Church why suffred to be over thrown by enemies 269 346 Churches quarrels undertaken by God 337 Consider others weaknes 275 Contentednesse 389 Continuance in prayer 263 See Prayer Courage against spirituall enemies 424 D DEfence sufficient ought to be in a land 208 Defensive warre 215 Deliverances publike to be publikely praised 325 Deliverances to be ascribed to God 327 Deliverances of Q. Elizabeth 353 Deliverances of King Iames. 359 Desolations of war 339 345 Despise not meane things 382 Devill See Satan Devotion inward to be manifested by outward gesture 233 Downe-fall of Papists in Black-friers 393 E ELizabeth Englands Q. deliverances 353 Her letter to Lord Hunsdon 434 ENEMIES Enemies to be kept out 106 Enemies why suffered to prevaile over the Church 269 Enemies in what cases they may be tortured 296 Enemies destruction a glory to God 309 Enemies judgement comfort to Saints 310 Enemies spirituall with courage resist 424 Enmity betwixt godly and wicked 186 187 Englands troubles 361 Evils of Warre 342 c Expedition needfull 235 236 F FAITH FAith strengthened by Gods former works 241 Faith makes prayer powerfull 258 Faith the meanes to receive blessing from God 259 Faith impeacheth not Gods power 260 Directions to pray in saith 261 Faith supported by Gods properties 261 Faint in prayer the best may 265 Fainting in prayer prejudiciall 266 Feare not man 382 FORTVNE Fortune a fiction 379 Fortune robs God of his glory 380 Fortune a secret providence 381 G GEnerals have the honour of good successe in war 287 Generals need many vertues 288 Generals of old Kings 415 GESTVRE Gestures of prayer many 222 Gesture to manifest inward devotion 233 Gestures of prayer have many benefits 234 Gestures of prayer how ordered 235 GOD. God to be praised for enemies destruction 309 God avengeth 309 Gods vengeance extends to mans ruine 310 Gods vengeance in every place 312 Gods helpe to be sought in time 235 Gods former workes strengthen saith 240 Gods ten names 317 Gods properties a prop to faith 261 Gods properties in destroying enemies 309 God to be praised for deliverances 327 God sweareth vengeance 333 God how made implacable 338 God to be eyed in all affaires 386 Gods will to be submitted unto 387 GOVERNOVRS Governours to protect their people 203 Governours dignity for peoples good 204 Governours to seeke helpe of God in publike need 253 Governours to be acquainted with Gods former dealings 308 Governours to be obeyed 245 Governours care of publike piety 323 Gun-powder-treason 306 360 H HAtred See Malice Helpe to be sought in time 235 Hill a fit place for prayer 226 History See Record Honour double to souldiers 416 Honourable is the profession of warre 414 Honourable titles from warre 416 Hope to such as overcome 270 Hur. What it signifieth 251 I IAmes King of Englands deliverances 359 IEHOVAH The mysteries of this title 315 Implacablenesse of man makes God implacable 338 Inhumanity of Amalek 195 Intelligences usefull 207 Intercession of Christ ground of encouragement 244 Ioshua why so called 200 Israel What it signifieth 191 Iudgement See Vengeance Iudgements to be remembred 304 Iudgements when to be accounted vengeance on sinners 400 K KIll See Bloud King Iames his deliverances 359 King of Englands troubles 361 Kneeling in prayer 223 L LIfe of Subjects to be hazarded on command 247 248 Luck See Fortune M MAgistrates See Governours Maintenance due to men of warre 417 432 Malice of Amalek 183 Malice hardly satisfied 185 Malice of an increasing nature 186 Malice of others must make us warie 187 Malices end 189 Malice takes all base advantages 197 Malice provokes to do wrong 188 Man not to be feared 383 Meane things not to be despised 382 MEANES Means approved to be used 219 Means have respect to Gods will 220 Means tie not God 220 Means how abused or well used 221 Meanes and prayer 230 Memorials of mercies 326 Memorials of Gods judgements 301 Ministers to seeke help of God in publike need 253 Mis-judge not such as are vanquished 271 Moses why so called 200 Moses rod. 226 N NEwes if false causeth ill consequences 239 Notice to be taken of that for which we pray 238 O OBedience to be yeolded to Governours 245 Obedience in going to warre 247 Observation of Gods former dealings 308 Offensive warre 215 Causes thereof 215 Offensive warre how unprosperous 291 Oath of God 333 P PApists Down-fall in Black Friers 393 PEACE Peace The benefits and excellency of it 367 c Peace no infallible note of Church 194 In Peace prepare for war 413 425 Perseverance in prayer 263 c Places fit for prayer every where 237 Piety publike to be ordered by Governours 323 Power of faithfull prayer 258 Praise for enemies destruction 310 Praise publike for publike deliverances 325 PRAYER Prayers gestures many 222 Prayer to be added to other meanes 230 Prayer for successe in warre to be made by such as tarry at home 232 Prayer manifested by gesture 233 Prayer to be made in time 235 Prayer in any place 237 Prayer to be made for that wherof we take good notice 238 Prayers of others much encourage 243 Prayers of others to be craved 243 Prayer requires assistance 252 Prayer promised to be performed 254 Prayer in faith powerfull 258 Prayer how in saith 261 Prayer continued powerfull 263 Prayer when to be continued 264 Prayer of faint spirits 265 Prayers faint prejudiciall 266 Prepare for war in peace 413 425 Preparation to great exploits 205 PRINCES See Governours Printing when invented 304 Professours of truth why hated 188 Promises of prayer to be performed 254 PROVIDENCE of God Providence extends it selfe to the least creatures 374 and to the least things 376 Providences extent 377 Grounds thereof 378 Providence on things below 381 Publike piety to be ordered by Governours 323 Publike praise for publike deliverances 325 Q QVarrels of Church undertaken by God 337 Queene Elizabeths deliverances 353 c R REcreations warlike 429 430 RECORD Record things 303 307 Records caused by God 301 Records divine by mans ministry 302 Records of matters of moment 303 Records publike to be safely kept 303 Remember Gods unalterable resolution 332 Rehearse to others matters of moment 305 Resist spirituall enemies 424 Revenge is Gods 309 Righteousnesse makes valorous 422 Rod of Moses 226 Ruine by warre 311 339 342 c. S SAints may faint in prayer 265 Satans power in naturall men 186 Satan to be resisted 425 Seeke helpe of God in time 235 SOVLDIERS Souldiers hazard lives 248 Souldiers may shed bloud 294 Souldiers encouragement 217 Souldiers trainings 428 c See Artillery Souldiers many in Israel 427 Souldiers profession honourable 414 Souldiers double honour 416 Souldiers must be valorous 420 Souldiers timerousnesse dangerous 421 Spirits united helpfull 283 Standing at prayer 224 Stratagems in warre lawfull 198 Successe in warre of Generals 287 Successefull warre 289 Support one another 276 284 Swearing attributed to God 333 T TImerous souldiers dangerous 421 Timerousnesse from wickednesse 423 Tortured when enemies may be 296 Trainings of souldiers 428 c Treasons against Q. Elizabeth 354 c Treasons against K. Iames. 359 Treason of gunpowder 306 360 V VAlour requisite for souldiers 420 Valour from righteousnesse 422 Vanquished have hope 270 VENGEANCE See judgement Vengeance is Gods 309 Vengeance of God to mans ruine 310 Vengeance of God in every place 312 Vengeance sworne by God 333 Vengeance long continued 340 Victory attributed to Generals 287 Violence with violence opposed 218 Vnion of spirits helpfull 283 W WArre Vndue beginning thereof 188 Warre how justly begun 190 Wars issue when it s unjustly begun 190 Warres stratagems 198 Warre lawfull Many arguments to prove it Objections answered 209 c 347 Warre with Christians may be made 213 Warres necessity and benefit 214 Warres what are just 214 Warre defensive 215 Warre offensive Causes therof 215 Warre limited with cautions 216 Warre to be undertaken on command 247 Warre wavering 268 346 Warre well waged successefull 289 Warres just to be undertaken 290 Warre first begun may prove worst 291 In Warre bloud may be shed 292 Warres ruines and other evils 339 342 c In Warre better part oft put to worst 346 Warre the sorest judgement 348 Warre not to be delighted in 350 Warre to be avoided by Christians 350 Warre to be waged with circumspection 351 Warre to be kept out of a land 352 For Warre who fit or unfit 419 420 For Warre prepare in peace 425 From Warre titles of honour 416 Men of War See Souldiers Warlike mens propertie 411 Who of old men of Warre 415 To men of Warre what requisite 416 Warlike recreations 429 430 Weakenesse of others to be considered 275 Weakenesse of others to be supported 275 Weakenesse of man gaineth dispensation in divine matters 280 Weake much succoured by others supportance 284 Wickednesse makes timerous 423 Wickliffe 391 Will of men to be submitted to Gods 387 Workes of God formerly done strengthen faith 240 Workes of God formerly done to be observed 241 Wonders by Moses rod. 227 Writing a great benefit 297 Wyles to be wisely avoided 199 FINIS