Ruler of thy People Pray for them I though they should be persecutors That is the Rule Pray for them that persecute you This doe we and doe we it in the first place So the Apostle there presseth it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} First of all Oh that murmurers would but take out of this lesson to pray for Superiours first of all pray for them before they let flye at them or murmur against them certainly this would take off the Edge of their murmuring The more they prayed for them the lesse they would murmur against them Sure I am They which murmur most are such as pray least To prevent the one practise the other Pray for â—â—r Superiours And that as the Apostle there directs First for the King whom we acknowledge by a divine and speciall Providence set over us as a Supreme Governour in these his Dominions Be we earnest with God for him that he may be made a Moses to us having Moses his spirit put upon him and if it might be doubled upon him as Elias his spirit was upon Elisha a wise and a large spirit proportionable to the charge committed unto him that he may be wise as an Angell of God as the woman of Tekoah said to King David able to discerne betwixt good and evill And with Moses his head beg we for him also Moses heart a heart faithfull to his God that like Moses he may be as a faithfull servant faithfull in all the house of his God A heart tender and affectionate towards his people Carrying them in his bosome lovingly tenderly carefully As a Nurse beareth her sucking child as the Lord requireth Moses to doe to his Israel So making him in truth what he is by office Patrem Patriae a Father a Nursing Father to his People Gods People Every wayes a Moses a Saviour a deliverer to the Israel of God Praying for him Pray we also for those which are in Authoritie over us under him And here in speciall for the Representative Body the great Synedrion our English Sanhedrim the supreme Court and Councell of this Kingdome now assembled together in the name of God to be unto their Prince as those seventie Elders were unto Moses a Councell of Assistance to beare the Burden of the People together with him For them beg we also that God would do for them what he there promiseth Moses to doe to his Counsellours and Assistants viz. take off the spirit which was upon Moses and put it upon them even a spirit suitable and proportionable to the Burden layed upon them Making them a Wise and faithfull Councell to their Prince and Wise and faithfull guides unto his people leading them on in such wayes as God himselfe hath layed out for them so as in due time they may conduct them through this Red-Sea this Sea of blood and this wildernesse of Confusion whereinto at the present we are cast unto a Canaan a Land of rest and peace where Righteousnesse and Peace may dwell together And remembring them forget we not the Sons of Aaron who are now called together to consult about the businesse of the Tabernacle For them also beg wee a spirit proportionable to the worke which they have in hand Even the same spirit that the Lord put upon Bezaleel and Aholiab when he called them to the worke of the Tabernacle The Spirit of wisedome and understanding and knowledge to know how to worke all manner of worke for the service of the Sanctuary according to all that the Lord hath commanded Such a Spirit beg we for them that so all things in this Tabernacle-Temple-worke may be done and performed according to the Patterne in the Mount according to the mind and will of God himselfe Begging direction and assistance for them withall beg we a blessing upon their endeavours that the Rod of Aaron may Bud and Blossome and bring forth fruit No such way to quiet the murmurings of the people as this It was the Lords owne way which he bad Moses take and make use of for this very purpose Numb. 17. The people being subject to murmuring upon all occasions and in particular about the Priesthood as you have heard for a Cure of that Disease the Lord directs Moses to take twelve Rods according to the number of the Tribes for every Tribe one laying them up in the Tabernacle before the Testimony And it shall come to passe saith the Lord That the mans Rod whom I shall choose shall blossome and I will make to cease the murmurings of the children of Israel c. This was the meanes propounded What the successe was the sequell of the Chapter will shew It came to passe that Moses went into the Tabernacle and behold Arons Rod which was for the house of Levi was budded and brought forth blossomes and yleeded Almonds whereupon the Lord ordereth Moses to take that Rod and lay it up in the Tabernacle before the Testimony there to be kept for a Token against the Rebells and saith the Lord Thou shall quite take away their murmurings I shall not need to tell you that the chiefe ground of our murmuring at this day is if not the same yet not unlike to theirs about the Priesthood O that the wonder-working God would be pleased to worke the like wonder in our dayes that we might see the Rod of Aaron which at the present through the Calamitie of the times seemes to lye secure and dead to Bud and Blossome and Bring forth Almonds yeelding us not onely Hopes but Fruits Hopes of a quiet and comfortable condition to the Church with the sweet and blessed fruits of a Glorious administration in it No doubt but this would have a strong influence upon the present and future distempers of unquiet spirits either to cure and stay their murmurings or else to be a witnesse against them to all succeeding ages This we know our God is able to doe and this we hope he will yet doe In the meanetime let us and all the Lords people Stand still waiting and quietly waiting upon our God for his salvation It is good for us so to do so faith the Church Lam. 3 It is good that a man should both hope and quietly wait for the salvation of the Lord I have done with the first Branch of this Direction which I confesse hath taken more of my thoughts and your patience then at the first in my intentions I allotted it Stand still not Wavering Passe we now to the second Stand still not Wavering This men naturally are very apt to doe being all by nature ever since the first man left his standing become very unstable but some more then others It is that which the Patriarch Iacob saith to and of his sonne Ruben Gen. 49. Vnstable as water Water it is an unstable Element seldome standing still specially if there be any wind stirring then we
flying to him Fourthly In the fourth and last place holding their Tongues and Hearts and Feet still he bids them also hold their Hands still not Murmuring not Wavering not Flying he tels them they should not need to fight neither So Master Calvin here construeth the phrase Verbo standi vult quietos manere Bidding them stand still saith he he wils them to rest themselves quiet as if he had said there shall be no need for any of you to stirre a hand to move a fingar in this service stand you still God will doe the worke for you and without you And this exposition the verse following seemeth to countenance where Moses tels them The Lord shall fight for you and you shall hold your Peace ye shall be silent ceasing as from speaking so from doing any thing in this businesse so that phrase is sometimes used being applied to actions as well as words Keep not â—ilence O God saith the Psalmist Hold not thy Peace and be not still Psal. 83. I haue a long time holdeâ— my Peace saith the Lord I haue been still and refrained my selfe Is. 42. refrained my selfe viz. from taking vengeance upon mine Enemies which when God doth forbearing to punish them then hee is said to hold his peace and sit still In a like sense not improperly may Moses be conceived there to speake unto the people yee shall hold your peace i.e. yee shall not strike a blow nor draw a sword nor lift up a hand let God alone with the worke stand yee still Put these foure together and you have as I conceive the full latitude of the word as here it is used Stand yee still saith Moses to the people not Murmuring not Wavering not Flying not Fighting Never a one of these but will afford us somewhat for our Instruction I shall touch upon them severally by way of Illustration Application Stand still not Murmuring First Stand still not Murmuring whether against God or me This corrupt nature is very prone and readie to doe to murmur against God and Superiours those whom God hath set over us and made his Ministers for our good To make good this charge we shall need no other evidence or instance but this of the Israelites whom if we follow in their march through the wildernesse wee shall take them murmuring no lesse then eight severall times besides that in the Text against God and his servant Moses Looking upon them stand not to wonder at their wawardnesse and forwardnesse but rather reflect upon our selves in this Glasse beholding our owne faces taking notice how prone our corrupt nature is to fall into this distemper upon all occasions This we are prone and ready to doe but this we may not doe Sand still saith Moses unto them willing them not to give way to any discontented Passions that might cause them to murmur A Lesson for all the Lords people the Israel of God teaching them what to doe or rather what not to doe in all their straits and difficulties viz. Stand still not Murmuring It is Pauls advice and charge to his Corinthians 1 Cor. 10. Neither murmur yee as some of them also murmured some of the Israelites in the wildernesse And how did they murmur Why upon all occasions they were discontented and displeased with Gods administrations and dealings with them and withall ready to vent their discontents expressing them both in words and deeds As for instance In case 1. They wanted something which they would haue 2. Liked not what they had 3. Met with some dangers difficulties discouragements 4. Saw others honoured and preferred before themselves In all and every of these cases we shall find their spirits like the Sea in this Winter season presently stirred and their Tongues ready to pumpe out the secret discontents of their hearts in quarrelling with and murmuring against God and his servant Moses Take a briefe view of particulars First In case they wanted somewhat that they would haue Thus we find them thrice murmuring for water viz. once in the wildernesse of Shur Exod. 15. A second time at Rephidim afterwards called Massa and Meriba from their strivings Exod. 17. A third time in the Desert of sinne Numb. 20. Twice for Food viz. once for Bread Exod. 16. once for Flâ—sh Numb. 11. and every time ready to fall foule upon Moses Secondly In case they liked not what they had Thus being cloyed with their Mannah they nauseate and loath it and loathing it fall to murmur against God and his servant Moses for not making them better provision They speake against God and against Moses saying Wherefore have yee brought us out of Aegypt to dye in the wildernesse Here is neither Bread nor water and our soule loatâ—eth this Mannah this Light-Bread Numb. 21. 3. In case they met with any danger thus in the Text any difficulties or discouragement Thus at the returne of their Spies making a discouraging report to them of the good Land which they had taken a view of representing to them a great deale of difficultie in the conquest of it hereupon they fall soule upon Moses and Aaron and upon Caleb and Ioshuah ready to Cashire the one and to stone the other and so to create a new Generall that might conduct them back againe into Aegypt of all which you may read Numb. 14. Fourthly Seeing others honoured and preferred before themselves This was the ground of that grand Rebellion or Sedition raysed by Korah and his Confederates those two hundred and fiftie Captaines or Princes of the Assembly as they are called i.e. Chiefe Senators principall States-men Famous in the Congregation men of renowne of which you may read Numb. 16. These combine and make head against Moses Aaron whom they maligned and envied onely for their promotions and preferments that they should be in any thing preferred before themselves Hereupon they charge them to be too Pragmaticall too busie to usurpe and arrogate to themselves more then was their due Yee take too much upon you seeing all the Congregation is holy v. 3. And afterwards when God had made the chiefe Actors in that Conspiracy exemplary by causing the Earth to take vengeance upon some and the Fire to doe execution upon others of them the next day the people begin to take up the quarrell afresh making a fresh charge upon Moses and Aaron calling them to account for the disaster of the day past charging all that Blood upon their heads On the morrow all the children of Israel murmured against Moses and against Aaron saying Ye haue killed the People of the Lord v. 41. Thus did some of them murmur But take wee heed that none of us thus murmur This is Pauls counsell to his Corinthians and this is mine to you at the present and I beseech you in the feare of God to hearken to it Thus let us not murmur A piece of counsell I think
then have our soules stayed as at all times so in these tempestuous and troublesome times which are come downe upon us wherein almost every day presents us with new feares new dangers make we use of this Anchor Onely taking heed that it be an Anchor like that which the Apostle there describes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a sure and steadfast Anchor that will not deceive us Q. But how shall we be sure that our Faith is such and will prove such A. Not to goe from the Metaphor in hand To make an Anchor sure and firme there are two things requisite It must be Good Iron and well wrought And such must our Faith and Hope be if we would have it firme and sure First It must be first a true sound solid substantiall faith Faith not Fancy Such and no better are the Hopes which meere naturall men stay their soules with in times of danger whatever befalls others and threatens them yet they hope well But what is that Hope of theirs Nothing but Fancy A light imagination grounded upon some possibilities at best some probabilities They conceive a possibility of escaping the danger and happily they apprehend some probable wayes and meanes whereby they may secure themselves from it and hence spring their Hopes wherewith they beare up their Hearts and Heads Now alas these are but vaine and brittle hopes like spalt and brittle Iron that will never make good Anchor There is no trusting to them they are Perishing Hopes So Bildad in Iob saith of them Iob 8. The Hypocrites hope shall perish whose Hope shall be cut off and whose trust shall be as the Spiders Web A Spiders Web it is spunne as you know out of the Spiders owne Bowells And such are the hopes of Hypocrites and meere carnall men they are but webs spunne out of their owne Bowells nothing but a Contexture as I may say of some probabilities and possibilities which they fancy to themselves No trusting to such Hopes Spiders threads though they were twisted never so many double yet they would never make a good Cable Had we never so many possibilities and probabilities represented to us yet trust not unto them Looke we out for better Hope then this viz. a sound solid substantiall Hope or Faith A Hope spunne as I may say out of Gods owne Bowells or to hold to the Metaphor a faith digged as I may say out of the Mine of the Word No other Mine will afford Iron to make this sure Anchor of It must be Gods owne Mine the Scriptures There we shall meet with many rich veines of precious promises these are as I may say the Mettall the matter and ground-worke out of which a true faith a sound and sure hope is drawne First Which then in the second place must be well-wrought viz. by the Spirit through the Word Even as in the forging of an Anchor there is the Smith the Fire and the Hammer so here in the working of this Faith the worke-man is the Spirit which is therefore called the Spirit of Faith being the Principall efficient of it The Fire and Hammer that is the word in the ministery of it Is not my word like as a fire saith the Lord and like a Hammer Jer. 23. Such is the Word in the mouth of Gods Ministers being accompanied by the Spirit Now it is as a fire for the soâ—tning of the heart and as an Hammer for the forging and fashioning of it Would we then have our Faith and Hope firme and sure see we that they be thus wrought And for that end put we our soules into the hands of this Work-man by a constant and consâ—ionable attendance upon the Word which let us daily and frequently meditate upon working the promises upon our owne Hearts An Anchor it is not forged at one heate nor welded with one stroke It must into the fire againe and againe and have stroke after stroke and piece after piece A sure and sound faith it is not ordinarily wrought by one Act but many There must be an inculcating of the promises of God by frequent meditation and Application laying on one promise after another and working them on upon the soule Here is the first thing requisite to this sure Anchoring the Anchor it selfe must be sure Secondly The second requisite is that the Ground on which the Anchor is cast be Good good ground fit to Anchor in Now to make it so there are as you know two things requisite It must neither be Foule nor False Not Foule but Cleare free both from Rocks and Wrecks which are subject to chase the Cable in pieces Not false but firme so as the Anchor may not come home And even such a ground must a Christian choose for his Faith and hope that would ride it out and Stand still The ground of his Hope and Confidence must neither be Foule nor False First Not Foule Such is the Hope and Confidence that wicked men put in their ill-gotten goods got whether by Oppression or Fraud neither of them to be trusted in Trust not in oppression become not vaine in â—obbery saith the Psalmist This David there speaketh more specicially to his Souldiers as our Aynsworth observes upon it And indeed it is a Lesson very proper for men of that Profession If there be any of them here present this day let them carry it away with them carrying it both into the field and from the field to their owne Houses Trust not ye in Oppression in unjust Extortions or fradulent Injuries become not ye vaine in Robbery make not your selves vaine and vile in the eyes of others by violent and unwarrantable Plunderings and Spoylings and Robbings seeking thereby to inrich your selves Hereby as you wrong others now you will but deceive your selves in the end specially if you put any confidence any trust in goods so gotten both waies becomming vaine An Instruction very proper for them and not improper for others Let all of us this day carry it home with us Are we the owners or possessors of any ill-gotten goods goods gotten by Oppression or Fraud by Violence or Deceit Trust not to them nay take we heed of them they will be but as Rocks and Wrecks to chase in funder our Cables confidence so placed will never hold No more will that confidence which is placed in any indirect unlawfull and unwarrantable waies and meanes for the securing or delivering of our selves That of the Wiseman is exprest Prov. 12. A man shall not be established by wickednesse Would we ride Sure take wee heed that we cast not Anchor upon Foule ground Secondly No nor yet upon false ground Such are Riches though well-gotten and truely come by yet they are but false-ground Vncertaine Riches as the Apostle calleth them and therefore as he there presseth it not to be confided in Charge them that be Rich in this world that they
or his own safetie This question my Brethren put home upon Conscience it may happily come neere us We are all naturally neere unto our selves and oft-times too neere So it is when wee set up our selves our owne peace our owne outward tranquilitie as the first and maine thing which we looke at In the meane time making the glory of God subservient unto that Secondly Let it be enquired whether our providing for our owne safetie in this way of flight be not some diminution to the glory of God Whether wee might not glorifie God more by our standing then by our flying Here presse conscience to give senteâ—ce according to evidence and according thâ—reunto order we our selves for our flying or standing doing that which may conduce most to the glory of God Secondly And secondly that which may conduce most to the good of others specially the Publique good We are not borne neither should we live meerly for our selves all of us for others all of us for the publique As members doe for the good of the body so should Christians live for the good of the Communitie the good of the Church And this wee must have an eye unto as in our whole course so in this case of flying or standing in time of Persecution Now here sometimes it so falleth out that Christians cannot flye without both publique scandall and danger the case specially of publike Persons Magistrates Ministers Their flight oft-times indangers the Communitie as the flight of the shepheard doth the flock or as the flight of the Mariners in Pauls voyage would have done the passengers touching whom Paul telleth the Centurion and Souldiers Except these abide in the ship yee cannot be saved Now in this case they being thus engaged God biddeth them stand and therefore they may not flee Upon this ground that worthy Governour Nehemiah tooke up that Heroick Resolution Shall such a man as I flee A Magistrate in whose standing the safetie of the Communitie of the whole body of the people is bound up though others flee he may not And so Augustine in the place fore-named determines the case of Ministers Where they cannot flye without eminent danger to their flocks there God biddeth them stand A determination grounded upon that of our Saviour Ioh. 10. Where describing the good Shepheard and the Hireling he tells us the one standeth and the other fleeth The good Shepheard giveth his life for his sheepe but he that is an hireling c. He seeth the woolfe comming and leaveth the sheep and fleeth and the woolfe â—atcheth them and scattereth them The hireling fleeth c. Where the safetie and welfare of a flock is bound up in the presence of the Minister where his flight tendeth directly to their dissipation or eminently indangereth their seduction there God biddeth him stand On the other hand sometimes as private so publique persons may withdraw themselves without any detriment to the Church Nay their fleeing may be an advantage to it Thereby they may have the opportunitie off doing moregood to the Church then otherwise they could doe In this case God bids them flee and they have their Master going before them in it Our blessed Saviour as I told you being in danger by his Adversaries he often withdrew himselfe this he did for the greater advantage and benefit of his Church that he might have opportunitie for the finishing of the worke which his Father had given him to doe What himselfe therein did he orders his Apostles and Disciples to doe the like When they persecute you in oxe Citie flee into another And wherefore must they flye Why that so by that meanes they might have opportunitie to doe the worke which their Lord and Master had given them to doe viz. to publish the Gospell throughout all the Cities of Iudea This it either is or ought to be the desire and designe as of every private Christian so specially of every Minister of Jesus Christ that they may finish the worke which God hath given them to doe in doing what good they may to his Church and people Now that way which may most conduce unto that end that they must take If they may be more serviceable to the Church in their flying now God bids them flee If in their staying now Gods bids them stand This is the generall Rule which the word holdeth forth unto us God thereby making knowne his will unto us touching our flying or standing in time of Persecution Secondly For more particular and personall directions herein taking this Rule of the word along with us we must have recourse to the worke of God I meane his Providentiall worke the passages of his Providence from whence we may ordinarily learne somewhat more of his meaning and purpose towards us This worke of Providence in this case observable is two-â—old viz. Inward or Outward his worke within us and his worke without us First His inward work his work upon the inwardman upon our hearts and spirits in the ordering and tempering of them This wee find God doing variously even as the Smith dealeth with his Iron which sometimes he hardens sometimes he softnes Thus dealeth God with the spirits of his owne people sometimes he hardeneth them take it in a good sense fleeleth them as it were with an Heroicall Resolution putting into their hearts a Spirit of courage and fortitude so strengthning them with all might according to his glorious power unto all patience and long suffering with joyfulnesse as Paul prayeth for his Colossâ—ans as that they dare looke whatever dangers or enemies in the face Thus was it with Elias when he tooke up that Resolution that whatever came he would looke his Arch-enemy Ahab in the face Notwithstanding that Ahab had vowed his death and had made a most strict and narrow search for him throughout all the bordering Kingdomes and Nations as Obadiah tells him yet for all that Eliah is resolved come what will come he will face him As the Lord liveth before whom I stand I will surely shew my selfe unto him this day so he tells Obadiah Thus was it with Paul when he went bound in the spirit to Ierusalem whatever dangers were represented to him he weighs them not his resolution was to face the worst that could come I passe not at all saith he neither is my life deare unto me so that I may fulfill my course with joy and the Ministration which I have received of the Lord Iesus to testifie the Gospell of the grace of God Such a motion of the Spirit others of the Martyrs of Christ in the Primitive times many in latter times some have found and felt strongly inclining and carrying them on to give testimony to the truth steeling their spirits against whatever dangers whatever sufferings Now in this case God seemeth to give the word to such bidding them stand calling them to resist though it be unto blood And
there should be no need of their fighting Yee shall not need to fight in this Battell set your selves stand yee still Consistite State stand still stand saith he therein no question having an eye to the words of Moses here in the Text In both which places this word of Command stand still being so understood it is to be taken not for a generall Rule but for a particular Direction not shewing what others are to doe or not to doe in the like condition but onely what they were to doe at that time The generall Rule doth not allow Christians any such stupid or carelesse securitie as that being in danger they should stand still casting themselves upon a naked and immediate Providence without the use of any meanes for their deliverance and safetie This they may not doe without an immediate warrant and direction from God So had Moses no question here at the Red Sea So Calvin interprets those words which wee meet with in the 15 vers. of this chapter where it is said that the Lord said unto Moses Wherefore cryest thou unto me Speake unto the children of Israel c. Here the question may be when it was that the Lord spake this to Moses Whether before Moses gave this incouragement to the people or after Calvin inclines to the former rendring the word to avoid ambiguity as he saith in the Preterperfect tence Dixerat autem Jehovah And the Lord had said viz. before that Moses spake this to the people Otherwise saith he How could Moses have made them such a Promise given them such an Assurance This he could not have done had he not first received a promise from God And upon that it was that he grounded this his Direction bidding them to stand still And so for Iehaziel there the Text is expresse God had made his mind knowne unto him by immediate Revelation The Spirit of the Lord came upon him saith the Text i. e. the spirit of Prophesie And this it was which warranted and required this Consistencie this standing still in the people at those times which at other times is neither commendable nor allowable At other times where wee have no such immediate Direction the Rule is up and be doing wait upon God in the use of meanes serving his Providence by making use of such meanes such instruments as God is pleased to afford which unlesse wee doe wee cannot properly be said to trust God but to tempt him So then Moses his aime herein bidding the people to stand still and not to fight is not either to informe them what they might not doe or what others in a like condition ought not to doe but what they at that time should not need to doe they should not need to fight So Calvin as I told you here interprets it Verbo standi vult quietos manere in bidding them stand saith he He would have them to rest themselves quiet As if he had said saith he There shall be no need for any of you to move a finger in this service God himselfe will undertake and effect it He will fight for you as it followeth in the next verse working your salvation and deliverance in an immediate way without any aide or assistance of yours This God can doe and this sometimes he doth worke immediate salvation and deliverance for his people He can doe it God who tyeth us to the use of means hath left himselfe free Being Lord of the creature he can worke with it or without it Such is the absolutenesse of his power that he standeth not in need of instruments to worke by An evidence hereof we see in the first of his workes his worke of Creation which was the immediate efflux of a Divine Power the issuing out of a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a power or vertue from God like that which issued out from our Saviour in the dayes of his flesh whereby he wrought those miraculous Cures causing things to exist which before were not In this worke God had none to co-operate with him no means no instrumeÌ„ts to work by What he did he did it alone He alone spreadeth out the heavens saith Iob Job 9. I am the Lord that maketh all things that stretcheth forth the heavens alone that spreadeth abroad the earth by my selfe Isa. 44. Onely he spake and it was done what he did in the Creation of the world the like he can doe in the Government of it Create Providences Command deliverances that is the Psalmists expression Psal. 44. Thou art my King O God command deliverance command salvations for Iacob This God can doe procure full salvation absolute deliverance for his Church and people and that onely by his word Q. Why then doth he make use of instruments and secondary causes A. This he doth not out of any need he hath of them {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} It is Pauls speech to the Athenians concerning the true God He is not worshipped with mens hands as though he needed any thing he needeth neither us nor our services being in himselfe {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} selfe-sufficient That hee doth make use of meanes and instruments in conveying mercy to his Church and people he doth it First Out of the libertie of his owne will God we know is Agens liberrimus the most free Agent working all things as the Apostle tells us {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} according to the counsell of his owne will Not being tyed to any constâ—nt tenour or manner of working as naturall Agents are which ever worke one and the same way True it is God hath set down an order for the creatures to observe and worke according to which wee call Nature And this is a law to them as Paul saith of the Gentiles They are a law to themselves viz. in regard of the law of Nature written in their hearts the Rules and Dictates whereof they follow but not so to God the Law-giver who being above his Law so is every absolute Law-giver may dispence with it working above Nature or against Nature as it pleaseth him having herein no Rule but his owne Will Secondly This he doth for the good and benefit of the Vniverse of the whole Making use of meanes and instruments in conveighing of mercy that so therby he might as it were engage the creatures one to another by making them beholding one to another The Heavens shall heare the Earth and the Earth shall hâ—are the Corne and Wine and Oyle and they shall heare Iezreel Hos. 2. One creature beholding to another as members in the naturall body all for the good of the whole Thirdly Againe thirdly this hee doth sometimes that he may put some speciall honour upon some instruments Thus hee maketh use of Moses in this great expedition in bringing his people out of Egypt and dividing the Red Sea not