1. Warrantable by Gods Word 2. Agreeable to the action in hand 3. Answerable to the inward affection §. 30. Of seeking helpe of God in time IIII. * * * See §. 26. SVccour must be sought of God in season a a a Zeph. 2. 2. Before the decree bring forth before the day passe as the chaffe before the fierce anger of the Lord come upon you c. seeke the Lord. b b b Isa 55. 6. Seeke the Lord while he may be found call upon him while he is neare c c c Amos 4. 12. Prepare to meet thy God O Israel Meet him before he is gone meet him before he have caused his wrath to fall d d d Gen. 32. 9. So soone as Iacob heard that his brother was comming against him he makes his prayer to God He put it not off to the evening Yet e e e 24. when the evening was come and so he freed from distractions he returned to prayer againe and more earnestly wrestled with God f f f 2 Chro. 14 11. Before Asa began to fight with the Ethiopians he sought assistance of God So did g g g 20. 3. Iehosaphat and other pious princes So soone as h h h Exo. 32. 11. Moses heard God speake of wrath before he went downe to see the cause thereof he fell downe before the Lord to turne it away and i i i 31. when he had seene the cause thereof he went againe unto the Lord. Thus much evill may be prevented which otherwise De occurrendo periculis in tempore lege Chrys in initio orat 1. advers sud could not be redressed A fire when once it begins to flame out cannot so easily be quenched as it might before hand have beene kept from flaming and burning A breach which might with small cost and paines have beene prevented when it is made oft proves irrecoverable Great was the folly of the Israelites in the time of the Iudges who used not to cry to the Lord till they were sorely oppressed by their enemies And this was the cause that sometimes they received when they called upon God such an answer as this Goe and cry unto the gods which ye have chosen let them deliver you in the time of your tribulation Iudg 10. 14. O that we were wise to marke the opportunity and to take it Commonly like fooles we thinke of our cloakes when we are well wet and thinke of shutting the stable doore when the steed is stolne or of making our house safe and sure from theeves when we have lost our goods Many seeke not to God till necessity forceth them When the enemy hath got the day when the plague rageth and hath destroyed many when people die every where for want then it may be solemne prayer shal be made and a fast proclaimed Hereby as the folly of men is discovered so too just cause is given for their prayers to be suspected in regard of the soundnesse of them yea God is hereby provoked to leave men without succour because they sought it not in time §. 31. Of praying in any place V. * * * See § 26. Omnis locus ad meditandum cō gruus est Bern Medit devot c 6. ANy place may be fit for prayer This doctrine is to be limited according to the occasions of prayer For for publique prayer at least in times and places where liberty is granted to frequent publique assemblies a a a See The whole armour of God on Eph. 6. 18. Treat 3 §. 84. publique Churches set apart for Divine Service are fittest But where just occasions are offered of praying in other places in any place may that divine duty be performed b b b 1 Tim. 2. 8. I will saith the Apostle that men pray every where lifting up holy hands The charge of c c c Luk. 18. 1. praying alwaies and d d d 1 Thes ◠17. without ceasing implieth as much If occasions of prayer being offred we forbeare to pray because we are not in this or that place those precepts can hardly be kept But in particular we read of approved prayers made as e e e Act. 31. in Churches so f f f 10. 30. in houses g g g 9. 39 4. in chambers h h h Mat 6. 6. in closets i i i Act. 10. 9. on house-tops k k k Gen. 24 63. in fields l l l Luke 6. 12. on mountaines m m m Act 16. 13. by rivers-sides n n n Ion 1. 14. in ships o o o 2. 1. in a whales-belly p p p 1 King 19. 4 in the wildernesse and where not q q q Mat. 18. 20. Wheresoever prayer is rightly made there God after an especiall manner is present now r r r Exo 3. 5. Magis valet petentis affectus quam petitionis locus Aug de unit Eccles c. 16. Gods speciall presence makes any place holy and in that respect fit for prayer And such respect hath God to the true desire of his Saints as wheresoever by prayer they make it knowne there will God most graciously accept it Instance the fore-mentioned instances His promises for hearing prayer are without any limitation of place so as in any place we may expect the accomplishment of them What a dotage is it therefore so to dote on any one kind of place as never to pray but in such a place Or superstition blindeth such mens eyes or prophanenesse possesseth their hearts It is much to be feared that the prayers which they seeme to make in the places which they pretend most to affect are but cold prayers If the Spirit of supplication had'any heat in them it would be like that hot vapor that is compassed in a cloud or got into hollow places of the earth which rather then not find a vent will rent the cloud asunder with a thunder-clap or make the earth to quake They lose much holy acquaintance and familiarity with God that are so nice as not offer to meet with him except in such or such a place Wise Christians will rather sanctifie every place with this heavenly duty Their house their chamber their closet their bed their table and other like places shal be sanctified Vbicunque fueris intra temetipsum ora Si longè fueris ab oratorio noli quaerere locum quoniam tu ipse locus es Si fueris in lecto aut in alio loco ora et ibi est templū Bern. Medit. devot c. 6. therewith If they be in a journy their Innes and places of repast shall therewith be sanctified So their ship and cabin if they be on the sea So their tent or the field if they be in warre So every place according to the present occasion By a pious mind well devoted to Godwards and by a conscionable performance of this principall duty of
us wrought by the spirit of comfort The other is good knowledge and understanding of the true grounds of faith as Gods promises properties and former dealings with others and our selves the mediation of Christ c. When the former failes men by the latter they may support and sustaine themselves This latter keepes many which want the former from despaire For it makes them not to dare to distrust 8. To all other meanes adde prayer Pray as he that said m m m Mar 9. 24. Lord I believe help my unbeliefe Pray for the spirit of supplication For there is n n n Zac. 12. 10. promise made thereof Pray for faith which is shewed to be the life of that gift So did the Apostles Lord increase our faith Luke 17. 5. So did Christ pray for Peters faith that it might not faile Luke 22. 32. In praying for faith and for stedfastnesse thereof Nisi sides data esset orare non posset Aug. Sixto Epist 105. pray in faith For where no faith is there can be no effectuall prayer §. 44. Of continuing to pray II. * * * See § 42. BY continuance in faithfull prayer divine succour is continued Thus much an Angell from heaven testifieth when he saith to Daniel a a a Dan. 10. 12. From the first day that thou didst set thy selfe to humble thy selfe before thy God thy words were heard This as it is true in regard of long holding out and continuing prayer at one time by reason of the need of present and continued succour from God so also is it true in regard of frequent and constant returning unto prayer time after time b b b Exo. 30. 7 8. The morning and evening incense which was constantly to be offered every day unto the Lord prefigured as much c c c 2 Cor. 12. 8 9 Paul being long buffeted by Satan prayed thrice that is oft and all the while found sufficient assistance d d d Acts 12. 5. Prayer being made of the Church for Peter he found assistance all the while he was in prison and deliverance out of prison e e e Luke 22. 42 43 44. Christ continued to pray all the while he was in his agony and returned to prayer againe and againe and found sufficient supportance f f f Heb. 5. 7. He was heard in that he feared The delight which God taketh in faithfull prayer the desire which he hath to give evidence of his fatherly acceptance of his childrens conformity to that order which he hath prescribed his faithfulnesse in performing to the uttermost his promises for hearing prayer together with other motives arising from his owne goodnesse are the causes of his ordering and disposing his blessings according to his Saints prayers As * * * §. 27. before we were taught by prayer to seeke succour of God so here we are further directed for continuance of succour to continue in prayer g g g The whole Armour of God on Eph. 6 18. Treat 3. Part. 2 §. 98. Of long continuance in prayer at one time h h h Ibid. §. 118 120. Of praying every day and keeping our set times for prayer Of i i i Ibid §. 137 c. all perseverance in prayer I have spoken elsewhere It shal be sufficient here to propound some cases whereunto such continuance as is here in my text implied may be applied 1. If any be in sight of an army as Moses here was they must do as Moses here did Cases wherein prayer is to be continued 2. If an army of land-souldiers or a fleet of sea-souldiers be sent forth prayer more then ordinary must be daily continued for them till we heare of the issue 3. If a Parliament or any other solemne assembly do meet about weighty matters while that assembly continueth prayer for it must be continued 4. If King or other Magistrate of good note and name of good use and proofe if a faithfull and powerfull Minister if parent husband wife master or any to whom we are by any speciall relation bound be in any danger by sicknesse or otherwise prayer is to be continued for them till we see some issue 5. If any by reason of the stone gangrene cancer sistula or any other torturing and dangerous disease be under the Chyrurgians hand to be cut or to have any member cut off prayer for Gods assistance and blessing is to be continued 6. If children be put forth to be trained up to any calling or if we be about any mariage for them for continuance of gods blessing continuall prayer must be made So in sundry other cases like unto these Intermitting or ceasing prayer before it is meet doth oft prove * * * See The whole Armour of God on Eph. 6. 18. Treat 3. Part. 2. §. 116. very prejudiciall It was such an occasion that made Elisha the Prophet angry with Ioash King of Israel for smiting but thrice with his arrowes on the ground k k k Moyses vincere adversarium non potuit nisi postquam stabilis in signo allevatis jugiter manibus perseveravit Cypr de Exhort Martyr cap 8. Thou shouldest said he have smitten five or six times then hadst thou smitten Syria till thou hadst consumed it 2 King 13. 19. Here in this place we see that Moises could not overcome the enemy till with stedfastnesse he persevered holding up his hands with the rod of God in them §. 45. Of fainting in prayer III. * * * See § 42. SAints are prone to faint in their fervency of prayer These phrases a a a Psal 69 3. I am weary of my crying mine eyes faile while I wait for my God b b b 73. 26. My flesh and my heart faileth c c c 77. 3. I complained and my spirit was overwhelmed d d d 42. 6 11. O my God my soule is cast downe within me Why art thou cast downe O my soule why art thou disquieted in me These and many other such like phrases used by Saints give too great evidence of their pronenesse to faint e e e Mat. 14. 30. Peters sinking when hee walked upon the waters f f f 8. 25 26. The Disciples feare when a storme arose g g g 26. 40 41. Their drowsinesse when Christ tooke them with him in the garden to pray do all manifest their pronesse to faint to waxe heavy and dull Christ in that place gives this reason hereof h h h See The whole Armour of God on Eph. 6. 18. Treat 3. Part. 5 § 134. The spirit indeed is willing but the flesh is weake As this it being a fruit of the flesh an evidence of the corruption of our nature ministreth much matter of humiliation so it being no other kind of corruption but that which the best Saints are subject unto it affords matter also of consolation so as we need
was saved and delivered from the Amalakites And after Moses death he was the chiefe Governour and Generall that saued Israel from the Canaanites and other nations that were rooted out by him Wherein he was a type of Iesus whose name if it were written in Hebrew would be the very same namely Iehoshua The Greeks therefore for Ioshua or Iehoshua write Iesus Acts 7. 45. Hebr. 4. 8. At this time when Moses gave this charge Ioshua was none of the chiefe Princes of the Tribes For the chiefe Prince of Ephraim of which Tribe Ioshua was was e e e Num 1. 10. Elishama Indeed f f f 13 2 3 8. Ioshua is reckoned among those that were sent to search the land of Canaan who are called Rulers and Heads but they were not the chiefe Rulers and Heads but g g g Exo. 18. 21 25 such as are mentioned to be made by Iethroes advice Heads over the people Rulers of thousands Rulers of Hundreds c. As for Ioshua he was after this Moses his Minister Exo. 24. 13. Numb 11. 28. Yet at this time was he appointed the Generall of the Lords army partly because of his valour and partly because of that high calling whereunto he was to be deputed to conquer the Canaanites Ob. After this Ioshua is stiled a young man Exod. 33. 11. Numb 11. 28. Answ 1. The latter place may word for word be thus translated Ioshua the sonne of Nun the servant of Moses from his youth that is who had served Moses from his youth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à juvenlute suâ Trem Iun. Ita etiam Chald. Paraphr 2. Senior is aetatis servuli dicuneur pueri à Dominis non aetatem exprimentes sed conditionem Amb. de Abr. l. 1. c. 9. 2. Servants of elder age are called lads or youths or young men as some of the Lord Majors servants are called So as this title doth oft signifie rather the condition of men then their age The Matter of the charge containeth in it words of preparation Choose us out men and execution Go out fight with Amalek The first word of the preparation * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 choose implieth a carefull and diligent choice upon good triall and proofe i i i Isa 48. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where God saith * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have chosen or proved thee in the fornace of affliction this word is used as also k k k 2 Sam. 6. 1. where it is said that David gathered together all the * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chosen or choice or chiefe men of Israel This particle l l l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us is an usuall redundancy in the Hebrew tongue Yet is it not without an Emphasis implying thus much choose for us for our use for our good for the better successe to us The last word of the preparation * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plurali numero ponitur pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the Dignity of Chivalry §. 3. men importeth the kind of men that were to be chosen namely such as might truly be called MEN Valiant and valorous men The Charge for execution consisteth of two clauses The first go out He meaneth out from the congregation of the Israelites or from the camp where they were into the open field where the enemies were Two weighty reasons may be given hereof 1. To prevent the enemy and to keepe him from entring in among all the people 2. To pitch where Moses that intended to pray for them might the better see them that so by sight of them his spirit might be the more quickned and his prayer the more sharpned The last clause of the execution fight with Amalek sheweth the maine action to be done fight and the object or person with whom with Amalek The action is expressed in the very same word that was * * * § 4. before applied to the enemy but the circumstances give evidence that there it is used in one respect here in another 1. There for assault here for defence 2. There for offering wrong here for maintaining right 3. There for an effect of malice here of justice 4. There for an action without good warrant here with the best warrant that can be Divine precept Thus the same thing for substance may be done lawfully or unlawfully Warre may lawfully be waged and warre may unlawfully be waged Circumstances make much to the goodnesse or badnesse of an action Who are comprised under this last word Amalek hath beene shewed * * * §. 2. before The maine scope and drift of this charge is to use fit means for preventing that mischiefe which Amalek yet further intended against them The means was to send out a well furnished army against him This Charge then commendeth to us seven observations I. Princes must provide for their peoples protection Moses said So did Moses whom God made a Ruler over Israel he provided temporall and spirituall meanes He sent forth an army and he himselfe lift up his hands for Israels protection to Ioshua II. Men deputed to weighty works ought to be prepared thereto before hand Ioshua was to be the man that should conquer the Canaanites He therefore is here made Generall forty yeares before Choose us out men III. Military men must be choice men The charge here given for choosing men importeth as much And go out IIII. Enemies must as much as may be be kept out The charge here given is to go out namely to meet the enemy before he enter Fight V. Warre is warrantable It is here commanded by him that ordered his commands by speciall warrant from God with Amalek VI. Violence with violence may be resisted Amalek with open hostility fought against Israel Israel therefore is commanded with open hostility to fight against Amalek VII Approved means are to be used for attaining our desired ends This is a generall doctrine arising from the principall intent of this charge whereunto all the fore-named particulars do tend Moses here desiring to have the Israelites freed from these mischievous Amalakites giveth order for using the best ordinary meanes which was by force of armes to vanquish them §. 10. Of Princes protecting their people Sicut obedientes oportet esse qui reguntur sic etiam Rectores Principes vigilantes esse decet Chrys Hom. 34. in Heb. 13. I. PRinces must provide for their peoples protection As they who are under government must be subject so it becommeth Governours and Princes to be watchfull for the good of those that are under their charge So was Moses here and so all good Kings Princes Iudges and other supreme Rulers and Governours have beene from time to time Many have put their owne safety in hazzard to save their people Instance those who in their owne persons have gone to warre and beene Generals
conclude when the cause of warre is just the danger or conquest of a Christian is to be ballanced by the affection of the heart not by the issue of warre The issue of the combate can not be ill where the cause of the combatant is good as the Ex cordis affectu non belli eventu pensatur vel periculum vel victoria Christiani Si bona suerit causa pugnantis pugnae exitus malus esse non peterit sicut nec bonus judicabitur finis ubi causa non bona intentio non recta praecesserit Si in voluntate alterum occidendi te potius occidi contigerit moreris homicida Quod si praevalâ—s voluntate superandi vel vindicandi fortè occidis hominem vivis bomicida Non autem expedit sive vivo sive mortuo sive victori sive victo esse homicidam Infoelix victoria quae superans hominem succumbis vitio Bern ad Mil. TeÌ„p c. 1 issue may not be accounted good when a good cause and right intention hath not gone before If with a mind of slaying men thou art kild thou diest a murtherer But if thou prevailest and in desire of conquest and revenge thou slayest another thou livest a murtherer But it becomes not a Christian whether he live or die be a conquerer or be conquered to be a murtherer Vnhappy is that victory where a conquerer of man is conquered by sin §. 48. Of the interpretation and resolution of the twelfth Verse EXOD. XVII XII But Moses hands were heavy and they tooke a stone and put it under him and he sate thereon and Aaron and Hur staid up his hands the one on the one side and the other on the other side and his hands were steddy unto the going downe of the sun THe performance of Moses promise generally propounded in the tenth verse is here more distinctly exemplified Where first the cause of Moses letting downe his hands whereof a a a Vers 11. before is thus expressed Moses hands were heavy b b b Vers 11. When he spake of holding up he used the singular number hand but here making mention of his heavinesse he useth the plurall number hands whereby we are given to understand that first Moses lift up one hand and that waxing weary he took the rod in the other hand and lift up that and so continued to change from hand to hand til both hands were weary The wearines of Moses hands is set out by the heavines of them For if a mans hand be held up long and steddily without stirring it will waxe numne by reason of want of bloud and coldnesse of that bloud which is That spirit which quickneth the members of a mans body is in the blood blood failing or waxing cold the member for want of spirit and the vigour thereof becomes heavy as by experience we may observe in dead corps and heavinesse of a mans hands makes him weary in holding them up Wearinesse then which is an humane infirmity was the cause of Moses letting down his hands whereby as by an outward signe the weaknesse of his faith and fainting of his soule and spirit is set out as was noted c c c § 42. before To helpe Moses infirmity Aaron and Hur finding a great stone the best meanes that in that place they could find for Moses ease they bring it to the place where he stood and so set it as he might conveniently sit upon it and continue the better to hold up the rod of God the stone was like one of them which Ioshua caused to be set in Iordan a massie Ios 4. 9. stone The same title is given to them and this That which some alledge as the end of laying this stone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Moses that he might rest his elbow on it can not well stand with this clause following in the text and he sate thereon As for means to settle his hand and to make it the more steddy it is added And Aaron and Hur staid up his hands They put their hands under his elbow and by their armes the one on the one side the other on the other side kept his hands that they could not sway aside one way or other By this externall assistance and supportance of Moses hands in regard of his bodily weaknesse their joyning of spirits with his their mutuall faithfull prayers are signified Such helpe did the fore-mentioned assistance bring to Moses as his hands which were before so heavy and feeble as he was forced to let them fall remained steddy and that not for an houre or two but all the day even untill the going downe of the sun which implieth that his spirit was so revived by their mutuall and joynt prayers as with much alacrity and great ardency he continued to pray all the day long Here then is declared The benefit of mutuall prayer More distinctly here is offered to our consideration 1. The Need thereof The Helpe thereof The Need is 1. Expressed in these words Moses hands were heavy 2. Exemplified by the means used to supply that Need. The Means were of two sorts 1. One for his Body 2. Another for his Hand The Meanes for his body was a stone In setting downe hereof is noted 1. How it was prepared 2. How it was used The Preparation is noted in two actions 1. They tooke a stone 2. They put it under him The use of it is in this phrase He sate thereon In setting downe the means for his hand is shewed 1. What was done Aaron and Hur staid up his hands 2. How it was done The one on the one side the other on the other The helpe received hereby was perseverance and that so long as was need Here then we have 1. The vigour which Moses received His hands were steddy 2. The continuance thereof Vntill the going downe of the sunne The weaknesse here manifested in Moses giveth instance that The best Saints are subject to dulnesse in pious duties Hereof before in § 45. The means used to support him in this his weaknesse and the benefit received thereby is here especially to be insisted upon Of the Persons here assistant to Moses which were Aaron and Hur sufficient hath beene spoken § 38 39 40. 1. The notice and care that Aaron and Hur tooke of and about Moses weaknesse gives proofe that I. Due consideration is to be taken of one anothers weakenesse 2. The means which they use in taking a stone and putting it under him sheweth that II. All good meanes must be used to support our brothers weaknesse 3. Moses manner of using the means he sate upon the stone being a gesture not very proper to prayer yeelds example that III. Mans weaknesse gaineth dispensation for circumstances in divine matters 4. The Action of Aaron and Hur who stayed up Moses hands affords evidence that IIII. We must be are one anothers burdens 5. The Manner of doing it One on the one side the other on
pretence make long prayers Mat. 23. 14. The thousands of rams and ten-thousands of rivers of oyle offered by such hypocrites are nothing in Gods sight To do justly and to love mercy is that which the Lord requireth and which is much more acceptable to him Mic. 6. 7 8. For our parts let it be our care first to put difference betwixt circumstance and substance and then to preferre this to that For this end we must labour to have our understanding well enlightned by Gods Word and our hearts filled with an holy feare of God and true love of man Thus shall we discerne what is to be preferred before other and so wisely order the things we do as our brother may be pleasured our selves not prejudiced and God best pleased It is an evidence of Gods great and good respect to man thus to give a dispensation in matters concerning himselfe for mans good As occasion is offered either in regard of our owne or others need let us wisely make use thereof God would have us use that liberty which in his goodnesse and wisdome he is pleased to grant us Thus may sicke persons pray in their bed Isa 38. 2. or if they cannot themselves pray have others to pray for them Iam. 5. 14. and weake persons not well able to kneele pray sitting as here Moses did and they that cannot come to Church have the benefit of Gods ordinances at home §. 52. Of bearing one anothers burden IIII. * * * See §. 48. VVE must beare one anothers burden a a a Gal. 6. 2. The Apostle giveth this in expresse charge to Christians and presseth it by that b b b Rom. 12. 15. sympathy which becommeth them manifested by weeping with them that weepe and c c c Heb. 13. 3. by remembring them that are in bands as bound with them c And to shew that he pressed on others no more then he practised himselfe thus he professeth d d d 1 Cor. 9. 19 c. I have made my selfe servant to all Vnto the Iew I became as a Iew to them that are under the Law as under the law to them that are without law as without law To the weake became I as weake I am made all things to all men that I might by all means save some And againe e e e 2 Cor. 11. 28 29. There commeth upon me daily the care of all the Churches Who is weake and I am not weake who is offended and I burne not Though this were a worthy patterne surpassing all other meere men that ever I heard of yet is it farre surpassed by him of whom it is said f f f Isa 53. 4. Dilectionis officium est invicem onera portare Aug. de verb Apost Serm. 21 Leo incidit in plagas Rugire licet exire non licet Mus repit in cuniculos laqueorum nodos corrodit Leo è plagis evadit Aesop Fab 14. Cum in hác vitâ sumut onera nostra invicem portemus ut adeam quae caret omni onere pervenire possemus Aug. loc citat Surely he hath born our griefs and caried our sorrowes c. 1. This is an especiall fruit of love which we all owe one to another Eph. 4. 2. Rom. 13. 8. 2. It is such a work of charity as we our selves may stand in need of Gal. 6. 1. A lion may stand in need of the helpe of a mouse to gnaw asunder the cord wherewith he is hampered Moses a worthy one here needs the supportance of others 3. It is such a worke of charity as may raise men ready to fall and so helpe them in the way that leadeth to eternall life and bring them thither where none shal be pressed with any burden at all 4. Hereby as by a means we our selves may attaine to that life For God himselfe is ready to ease those of all their burdens even of those burdens that would presse them downe to hell whom he observes to be forward in easing their brethren of their burdens Thus will that of Christ be verified Blessed are the mercifull for they shall obtaine mercy Mat. 5. 7. That this duty may be the better performed due consideration is to be taken of one anothers weakenesse whereof before § 49. §. 53. Of union of spirits V. * * * §. 48. VNion of spirits is very helpfull This is true of all things wherein men have occasion to deale together As Councellers of State in matters of State Iudges in matters of justice and equity Ministers in matters of religion Physitians in physick for mens bodies Artizens in matters of their trades and so others in other affaires but especially Believers in the holy and heavenly duty of prayer This is it which in this place is especially intended For mutuall helpe herein Christians in the Primitive Church even in the first and best times thereof are said to continue a a a Act. 2 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 similis vel idom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animus Vnanimiter concorditer uno animo uno corde daily with one accord in the Temple The Temple was the house of prayer There therefore they prayed and that with one accord that is with one spirit one mind and one heart Thus it is againe said b b b Act. 4. 24. that they lift up their voice with one accord their spirits were joyned together and as one spirit in that powerfull prayer which they made When many so consent together in the Hebrew dialect they are said to be c c c Iudg. 20. 1. Neh 8. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tanquam vir unus i unanimi consensu as one man because their minds did so consent as if they had not beene the minds of many but the mind of one man Daniel well knew the benefit of union of spirits in prayer Dan. 2. 17. So Ester 4. 16. Ioel 2. 16. 1. Vnion of spirits is like the gathering together of many fagots which make a fire the more fierce or like much powder laid together which sends forth a bullet much further then otherwise it would flie Thus many spirits united make prayer much more fervent and force it the higher even as high as God is To cry mightily unto God the King of Nineveh caused all his people with one accord to pray Ion. 2. 8. When the Christians prayed with one accord the place was shaken where they were assembled together Act. 4. 24 31. to shew the spirituall violence of such prayer 2. Prayer is as sweet incense Psal 141. 2. Vnion of spirits therein is as the mixing of many sweet spices which cause the more fragrant savour Yea this union is as an harmony of many voices or instruments which make the musick much more melodious d d d Mat. 18. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De consensu vocis seu soni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè dicitur The word
are sicke admit Physitians and remedies there is much hope of recovery But if like mad men they admit no meanes for their good they must needs be irrecoverable having none to cure them not so much for the nature of the disease as for want of meanes to cure them In this case they may be supposed to be worse then Devils Had a Redeemer been given to Devils and an attonement by him made betwixt God and them we cannot but think that they would most readily and willingly have embraced reconciliation Yet how many children of men have there beene in all ages in all places against whom the Lord may justly take up this complaint a Mat. 23. 37. How oft would I have gathered you together even as the hen gathereth her chickens under her wings and ye would not And this b Isa 65. 2. I have spread out my hands all the day to a rebellious people which walketh in a way that was not good after their owne thoughts A people that provoketh me to anger continually to my face Too too many such there are among vs who most ungratefully and contumeliously reject all the meanes which God in his goodnesse and wisdome hath afforded to allure and draw men to himselfe For meanes of reconciliation and salvation what nation hath more plentifully enjoyed them then England and what part of England more then London But let the impiety and iniquity profanenesse and licentiousnesse drunkennesse and all manner of uncleannesse swearing and lying debate and deceit extortion and oppression and other like offences against God and man committed in this bright light of the Gospell give evidence whether reconciliation offered on Gods part be answerably accepted on mans part Can we now wonder at Gods judgements among us and heavy hand upon us Have we not rather cause to admire his long suffering and lenity in that he hath so long held his hand from striking and in that he now strikes he doth it so gently For howsoever this stroake of the Plague considered in it selfe be heavy yet compared to our deserts it is but light Lam. 3 22. It is of the Lords mercies that we are not consumed because his compassions faile not §. 36. Of the penitents comfort in reconciliation 3. Poenitentes quid à seipsis suscipit judicatos Deus absolvit Cypr. Serm de Pass Christi POore penitent sinners whose hearts are broken with sight and sence of their sinnes may hence and will hence receive much comfort that there is meanes of attonement and reconciliation betwixt God and them For God useth to absolve such as he observes to judge themselves This must needs be very cordiall to them For true penitents that are pierced with sence of their sinnes know that while there remaines enmity betwixt God and them they are in no better estate then the Devils They find by the heavy burthen of sinne oppressing their soules and by their deepe apprehension of Gods wrath thereupon that Gods favour is more sweet then life it selfe and infinitely to be preferred before all contents and delights that this world can affoord To these Isa 52. 7. How beautifull are the feet of him that bringeth good tidings that publisheth peace c. Take notice therefore O ye poore in spirit take notice of this soveraigne ground of comfort There is meanes of reconciliation betwixt you and your God An attonement is made Comfort your soules herewith Sufficit mihi ad omnem justitiam solum habere prepitium cui soli peccavi Bern. super Cant Serm. 23. It is sufficient and in stead of all righteousnesse to have him alone against whom alone I have sinned propitious and gracious in pardoning sinne Meanes of reconciliation to be sought 4. Means of reconciliation being on Gods part affoorded and offered it remaineth as a bounden duty for us with the uttermost of our power to seeke after it Yea it giveth good encouragement to do our best for partaking of the benefit thereof 1. For our duty shall a matter of so great consequence so excellent so needfull so usefull a thing as reconciliation with God be published and proclaimed to us wretched rebels against God and should not we enquire after it They adde much to the heape of their other sinnes that neglect this duty Heb. 2. 3. How shall we escape if we neglect so great salvation 2. For encouragement what greater then this that there is such a thing that upon due and diligent seeking may and shal be had If God were implacable irreconciliable and would accept of no attonement then had we cause to be discouraged from seeking it but God is so farre from being irreconciliable that he is most easie to be intreated Yea by his Ministers he 2 Cor. 5. 20. Mic. 7. 18. prayeth us to be reconciled to him Who is a God like to thee that pardoneth iniquity c. §. 37. Of the resemblance betwixt prayer and incense HAving handled the meanes of attonement here prescribed by Moses according to the letter of the history we will further endeavour to open the mystery contained under it The principall meanes was offering incense This may be considered as a service to be done by man or as a Legall Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est spiritualâ—s thymiamatis quod est câ—lius Dei Hier. Comment lib. 1. in Hab 2. type of an Evangelicall truth As a service or duty to be performed on mans part it set out prayer As a type it prefigured Christs Intercession That it set out prayer is evident by the Psalmists application of the one to the other where he saith a Psal 141. 2. Let my prayer be set before thee as incense This also is meant by the Lord where he saith b Mal. 1. 11. In every place incense shal be offered to my name The resemblance of prayer to incense is in many respects very apt For 1. a Exo. 30. 36. The spice of which the incense was made was to be beaten very small So the heart out of which prayer commeth must be b Psal 51. 17. a broken and contrite heart 2. c Lev. 16. 13. Fire must be put to the incense and therewith the incense burned So d Mar. 11. 24. Iam. 1. 6. faith and e Iam. 5. 16. servour must be added to prayer whereby it is made to ascend to God 3. Incense must be burnt f Exo. 30. 7. on the altar or g Lev 16. 12. on a censer as Moses here commanded Aaron So must our prayers be offered on h Heb. 13. 10. the altar Iesus Christ who is also as i 9 4. a censer 4. k Ezek. 8. 11. Incense being fired ascended up like a cloud So l Rev. 8 4. 2 Chro. 30. 27. Ion. 2. 7. doe faithfull and fervent prayers ascend to heaven where God is 5. Incense caused m Lev. 16. 12. a sweet perfume and savour So is n Iob 42. 8.
typified the true Of Christs intercession See §. 38. and great High-Priest the Lord Iesus Christ our Mediatour who stands betwixt us and the destroying wrath of God This phrase betweene the living and the dead sheweth that the dead fell among the living so as the living were in great danger of death Hereupon it is inferred that the plague was stayed The word translated stayed properly signifieth to shut or hold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occlusit in a thing so as it cannot come forth It is oft put for a Gen. 16 2. 20 18. Pro 10. 16. closing up a womans wombe so as no child can come from thence And for b 2 Chro 7. 13. 1 King 8. 35. shutting up or closing the heavens so as they cannot send downe raine and c Ier. 20. 9. for fast holding in of fire so as it cannot breake forth All these applications of the word do imply that the Lord by a strong hand held this plague which was as a devouring beast desirous to devoure more had more that it should do no more hurt We have here in this Verse The efficacy of the meanes which Aaron used Two points are particularly expressed 1. The Manner of using the meanes He stood betweene the dead and the living 2. The Effect thereof The plague was stayed The mention of the living in the former part for whose preservation Aaron stood betweene them and the dead giveth us to understand that I. Meanes is to be used for preservation of the living The mixture of the dead with the living implied by Aarons care to stand betweene them shewes that the living were in great hazzard of death even in regard of humane meanes in a desperate case and doth us further to wit that II. Meanes must be used in most desperate distresses The latter part which declareth the Effect of the meanes as it hath relation to the meanes used giveth instance that III. Warrantable meanes rightly used proove effectuall As the said effect of staying the plague hath relation to God to whom the incense was offered up and by whom that effect was brought to passe it giveth proofe that IIII. God hath an absolute power over plagues As he sent this plague whereof * See §. 48. before so he pulls backe and restraines this plague he so closeth the mouth of this devouring beast as it can destroy no more he so shutteth up and fast tieth this mad dog as it cannot bite one more §. 65. Of using meanes to preserve the living I. * See §. 64. MEanes must be used for preservation of the living a Exo. 32. 28 c. After that three thousand of those that came out of Egypt were slaine for worshipping the golden calfe that Aaron made Moses goeth up againe to the mount to pray for their preservation who were remaining b 2 Sam. 24. 17. So David for those who were reserved after that seventy thousand were destroyed with a pestilence This was it which c Isa 37. 4. Hezekiah desired Isayah to doe Lift up thy prayer for the remnant that is left d Ier. 42. 2. and which the remainder of the people after the captivity desired Ieremiah to do Pray for all this remnant While men live if they have sinned they may repent Benefits of life Eccl 7. 2. The living will lay things to heart While they live they may use the gifts and abilities of minde or body which God hath given them to the honour of God and to their owne and others good while they live they may increase in the good things they have they may also attaine unto more while they live they may make sure to themselves the eternall salvation of their soules Life is the time of receiving all needfull grace and f Gal. 6. 10. of doing all manner of good It is g Ioh. 9. 4. the day wherein men may work h Isa 38. 18 19 The living the living he shall praise thee O Lord. The grave cannot praise thee death can not celebrate thee they that go downe into the pit cannot hope for thy truth i Eccl. 9. 10. There is no worke nor device nor knowledge nor wisdome in the grave In these respects true is this proverbe A living dog is better then a dead lion How foolish how impious how sacrilegious are they See more against praying for the dead in The whole armor of God on Eph. 6. 18 §. 39 40 c. that spend this sweet incense of prayer in vaine as all they do that offer it up for the dead If it were useful for the dead why did Aaron stand betwixt the living and the dead Why did he make a difference betwixt them Why did he not offer in cense for the dead as well as for the living As we desire to make prayer acceptable to God comfortable to our owne soules and profitable to others let us powre them forth for those of whom there may be some hope and those are only the living k 2 Sam. 12. 22. While the child was yet alive saith David I facted and wept For these even for all sorts of these in health in sicknesse in safety in danger while they are young well growne or old in what case soever of what state soever they be and for obtaining of what good soever may be needfull for them and for deliverance from what evill soever they are subject unto we may we must pray §. 66. Of using meanes in desperate cases II. * See §. 64. MEanes must be used in most desperate distresses This is especially to be understood of spirituall meanes whereby immediately and directly helpe is sought of God who can helpe in such cases as men can see no hope of helpe therein Physitians may see good ground to give over a patient knowing that according to the ordinary course of nature all the meanes that they can use will do no good But a Christian must never cease to use the spirituall Catholicon that generall remedy which is fit for any malady prayer Note the instances given in the former Section and you shall find Moses Davids Isayahs Ieremiahs prayers to be made in desperate cases a 2 Sam. 12. 16. Dauids child was questionlesse in mans eye past recovery when he fasted and lay all night upon the earth and besought God for it Much more past recovery was b Isa 38. 1 2. Hezekiah when God sent him this message Thou shalt die and not live yet he prayed unto the Lord and was heard The cases of many that came to Christ for cure in the dayes of his flesh were very desperate yet found they helpe Among other c Mar 5. 25. A woman which had an issue of bloud twelve yeares and had suffered many things of many Physitians and had spent all that she had and was nothing bettered but rather grew worse came to Christ and was cured So d
Luk. 13. 11. The woman whom Satan had bound eighteene yeares So e Ioh. 5. 5. the man which had an infirmity thirty and eight yeares So sundry Lepers Demoniacks men women and children at point of death and many others visited with incurable maladies Divine power is not limited with any naturall bounds it is not restrained in that compasse which is prescribed to creatures It can affoord succour when creatures may think no succour can be affoorded Instance the remedy which God affoorded to man after his fall Yea when men may thinke the Divine wrath to be implacably incensed there may be thoughts of mercy in God After the Lord had drowned the world He smelled a sweet Gen. 8. 21. savour and said in his heart I will not againe curse the ground After he had threatned to dis-inherit Israel Moses praying for them he said I have pardoned according to thy word Num. 14. 20. What encouragement have we now to continue our instant prayer to God for staying this plague that now so rageth among us What though it increase hundreds every weeke f Isa 59 1. Behold the Lords hand is not shortned that it cannot save nor his eare heavy that it cannot heare Though g 2 Chro 20 12 we know what to do yet let our eyes be upon the Lord. Many thousands are fallen dead before us yet are there many living among us Christ our true Aaron our true and great High-Priest he standeth betwixt the living and the dead He by his intercession will pacifie the wrath of his father and procure his favour for the living Only as they who were stung with fiery serpents looked on the Brasen Serpent so let us with the eye of faith looke on Iesus on high at the right hand of his Father Let not the multitudes of them that are dead nor the present raging of this plague too much daunt us let us continue to offer up our incense to God and expect his time for deliverance and deliverance in his time To encourage us the more hereunto let the next point be well noted §. 67. Of the efficacy of right meanes III. * See §. 64. Legimus Aaron adversum ignem Israelis populum devorantem occurrisse stetisse medium opposuisse murumpro salute pòpuli c. Sicut enim murus hosti opponitur adversario occurri solet ex adverso contraque venien tiâ—ta Dei sententia sanctorum precibus frangi tur Hier. Com. l. 4. in Ezek. 13 VVArrantable meanes rightly used proove effectuall This might be exemplified by all those extraordinary meanes which in Scripture are recorded to be prescribed or otherwise warranted by God But to insist only on such ordinary meanes as are warranted to us and to the whole Church of God in all ages take a view of the prayers which Saints from time to time have made unto God for obtaining good things and for removing evils yea of their fastings of their teares of their manifold humbling of themselves and you shall find them ever to have beene effectuall if they have been rightly used as I have a See The whole armour of God on Eph. 6. 18 § 20 21 22 c 97 104. elsewhere more fully declared Gods power wisdome truth and other like attributes are engaged in the meanes which he himselfe doth warrant If they being rightly used should faile in their efficacy he that hath ordained them might be thought improvident in choosing such means or impotent and unable to bring what he intended to effect or unfaithfull and carelesse in making that good to his people which by his Word he hath made them expect But farre are all such things from God All things therefore ordained by him shall assuredly be effectuall to effect that for which hee hath ordained them if at least there be not a failing on mans part in the right manner of using them For we may confidently think and say that where warrantable meanes have failed of their efficacy the fault hath beene in mans using them amisse An Apostle hath taught us so to avouch For saith he Ye aske and receive Iam. 4. 3. not because ye aske amisse Be wise now in observing what meanes God hath warranted for effecting any thing that we desire and also what circumstances he hath prescribed for the right manner of using them Be conscionable carefull so to use those means and then in faith depend on God for his blessing For thus doing take a few instances 1. c See The whole armour of God on Eph. 6 16 § 19 God hath sanctified the Ministry of his Word for What meanes God hath sanctified How to be used breeding and increasing faith and other needfull Christian graces Frequent therefore the Ministry of the Word attend to it reverently mixe faith with thy hearing and unto all adde obedience thereunto 2. d See there also § 66. The Sacraments are ordained to seale up Gods promises for further strengthening of our faith Take order therfore for your children in due order according to the direction of Gods Word to be baptized And believe the extent of these promises c Gen 17. 17. I wil be a God to thee to thy seed after thee d Psal 112. 2. The generation of the upright shal be blessed e Act. 2. 39. The promise is to you and to your children f 1 Cor. 7. 14. Your children are holy And as for the other Sacrament make conscience of a frequent participation thereof But see that you examine your selves and so eat of that bread and drink of that cup. 3. e See The whole armour of God on Eph. 6. 18. §. 20. Prayer is a prescribed meanes for obtaining divine benediction on every thing that we take in hand Pray therefore continually lift up pure hands without wrath pray in saith 4. f Ibid. §. 104. In extraordinary cases prayer is to be sharpned with fasting Therefore pray and fast In your fasts humble your soules as well as your bodies make confession of your sinnes and renew your repentance 5. g Ibid. § 112. Vowes are warranted for binding us the more firmly to duty and restraining us more straightly from sinne Vow therefore in truth righteousnesse and judgement Vow with an unalterable resolution to performe what you vow §. 68. Of Gods power over plagues IIII. * See §. 64. GOD hath an absolute power over plagues Suddenly as soone as he will he can restraine them and keepe them from devouring any more As he can say to the sea Hitherto shalt thou come and no further and here shall thy proud waves be stayed so can be say to the Iob 38. 11. pestilence So long shalt thou continue and no longer so many shalt thou destroy and no more b 2 Sam. 24. 13 15 25. Did not the Lord before hand threaten to send a plague upon Israel in Davids time three dayes and answerably it continued till the time
is rendred as a reason of the severity of his punishment Because David was the principall in the murther of Vriah f 2 Sam. 12. 9 10 his bloud is laid especially to Davids charge Thus the desolations that came upon Ierusalem after Manassehs time are said to be g 2 King 24. 3 for the sinnes of Manasseh who was the chiefe ringleader unto those abominations in which they continued untill the captivity h Ier 3. 6. 25. 3. notwithstanding that good Iosiah did what he could to make a thorow reformation Ob. i 2 Chro. 33. 12 13. Manasseh repented and had his sinne pardoned How then could he bring others bloud upon his owne head Answ Gods pardoning of sinne doth not extenuate sinne and his taking away bloud from a mans soule doth not imply that that man never brought bloud upon his soule but rather the contrary for that which is not on man cannot be taken away from him For the maine point it stands with justice and equity that they who do not onely sinne themselves but also draw others into sinne with them should beare the punishment of their owne and others sinnes For in those others he sinneth They are as his instruments If a man do not onely in his mind invent and plot sinne but also with his body and the parts thereof execute it he pulleth on himselfe the greater vengeance So doth he further heape up vengeance against his owne soule if he proceed on to draw others also to sinne These severall degrees manifest a more wretched disposition aggravate his sin the more the more incense Gods wrath and so cause greater vengeance Be wise now therefore O ye Kings be instructed ye Iudges of the earth All ye that are in place of eminency on whom many eyes are cast whose example many are ready to follow Componitur orbis Regis ad exemplum Claud. de 4. Consul Honorij at whose word many are soone moved to do this or that be ye wary how you commit sinne your selves how you manifest any approbation of sinne how you give any countenance to sinne Abuse not your authority to command any sinne as a 2 Sam 13. 28. Absolom did Abuse not your wit to contrive and advise sinne as b 16. 21. Achitophel did Abuse not your eminency of place by making your selves an example and patterne in sinne as c 2 Chro. 33. 9. Manasseh did Abuse not that grace you have with a multitude to perswade them to sin as d Mat. 27. 20. the Priests and Elders of the Iewes did Abuse not that awe and dread wherein you have your inferiours under you to compell them to sinne as e Dan. 3. 1. c. Nebuchadnezzar did Abuse not that dependance which people have on you O Ministers by speaking well of evill by strengthening the wicked as f Ier. 23. 14. the false Prophets did By these and other like meanes whereby you draw others into sinne you pull the bloud of those others upon your owne soules Now to have not onely ones owne bloud but the bloud of others also to lie upon him is a most fearefull estate Thus he doth not onely as much as in him lieth draw many into eternall destruction but also implunge himselfe more deeply into hell fire For all those sinnes which others commit by his meanes are as so many heavy waights lying on his soule pressing it downe into everlasting torment This is not to excuse others that are so drawne as if they should go scot-free For in this text it is shewed that IIII. Accessaries make themselves liable to the judgement which falleth on the principall This point is handled in The Churches Conquest on Exo. 17. 13. § 59. FINIS An Alphabeticall Table of the principall points handled in The Plaister for the Plague on Numb Chap. 16. Ver. 44 45 46 47 48 49. A ACcessaries 115 123 Afflictions See Iudgements Afflictions effects of love and wrath 86 Afflictions their kinds 86 Anger See Wrath. Altars 35 Attonement what it imports 37 Attonement may be made after wrath is incensed 53 Attonement rejected by desperate ones 55 Attonement a penitents comfort 56 Attonement to be sought 57 Apostasie provoketh wrath 78 82 B BEleevers may die of the plague 21 Boldnesse caused by a good warrant 100 Bloud of men sacrificed 42 Burnt offerings what they set out 41 C CAlling in all things respected 40 Calling a good warrant 100 Calling requires duty with danger 101 Censers to what use 35 Charity of ancient Christians in time of plague 102 Charges to be observed in every branch 97 Christ typified by incense 59 Christ typified by sundry rites 59 Christs intercession appeaseth God 61 Circumstances warrantable to be observed 45 97 Circumstances much failed in by Papists and Protestants 46 Circumstances order obedience 94 Communion with wicked for judgements sake to be avoided 23 Conspiracy in sinne provokes wrath 76 80 D DEad not to he prayed for 108 Delay of succour dangerous 99 Desperate who reject reconciliation 55 Deferring repentance dangerous 50 Deferring succour dangerous 99 Evill See Sinne. F FAlling on face in prayer 32 Fire on the altar 35 Fiery and fierce is Gods wrath 66 73 Flaggs three 50 Folly to adde sinne to sinne 50 Foretelling judgements 11 G GOD revengeth the rebellious 28 God hath an absolute power over plagues 112 God hath many wayes to destroy 120 Gods wrath See Wrath. Godly See Saints Governours abuse of authoritie causeth wrath 75 80 Governours to be obeyed 93 H HVmility pretended is pride 62 Humane bloud sacrificed 42 I I Dolatry provokes wrath 74 79 IEHOVAH addeth terrour to wrath 74 Impenitency causeth wrath 78 81 Incense how made 36 Incense resembled to praier 58 Incense typisied Christ 57 Infidelity causeth wrath 77 81 Ingratitude causeth wrath 75 80 Ingratitude of world against Saints 27 Inhumanity causeth wrath 76 80 Inhumanity of Heathen in plague time 102 Intercession of Christ typified by incense 59 Intercession of Christ appeaseth wrath 61 Intercession of Christ is to be trusted to 63 64 Intercession of creatures vain 62 Iobs afflictiÅs of what kind 56 Iudgements See Afflictions See Wrath. Iudgements are consequents of sinne 5 Iudgements causes to be searched out 6 Iudgements why foretold 11 Iudgements how now foretold 13 Iudgments kept froÌ„ Saints 17 Iudgements how fall on Saints 18 Iudgements a motive to avoid communion with the wicked 23 Iudgements oft staid by mixture of Saints 26 Iudgements to utter ruine caused by stubbornenesse 29 Iudgements sudden very fearefull 30 Iudgements extremity caused by delay in pacifying Gods wrath 50 Iudgements oft terrible in the beginning 89 Iudgements to be observed 104 Iudgements generall effects of wrath 85 L LIfes benefits 108 Living to be preserved by all good means 107 Love of God peculiar to man 54 M MAgistrates See Governours Meanes warrantable to pacifie Gods wrath to be used 41 Meanes to preserve the living to be used 107 Meanes to be used in desperate cases 109
State The true Zeale which to the Honour of God and Good of his Church you have on all occasions manifested do all challenge all the honour that can be done to a man of such desert The ancient acquaintance which hath beene even from your childhood betwixt you and me The entire familiarity that was betwixt us while we were Students in Cambridge The Continuance thereof by mutuall Latine Letters about Scholasticall disputes Bono enim literarum eadem ferè absentes quae si coram essemus consequimur when we Cic Epist Famil were parted And finally the many favours which in this time of acquaintance you have shewed me doe in speciall require of mee all gratefull remembrance For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore having here an opportunity of giving publique testimony of the high esteeme I have of you and of the reverend respect I beare to you I doe most willingly take it c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoc. in Ait It was the commendation of the golden age that a friend would testifie all the respect he could to his friend True it is that in regard of your noble birth your eminent dignity your excellent endowments there is betwixt us to use the d Arist Ethic. Lib. 5. Philosophers phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But yet as another e Plat lib. de Leg 6. Philosopher saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His Aphorisme may fitly be applyed to friends who though in sundry respects they be unequall yet unequall things to them become equall To this tends that which Saint Hier. Comment in Mic 7 Hierom hath taken from the Oratour Amicitia pares aut accipit aut facit In confidence of your true friendly minde to mee I have made bold to testifie mine to you and that by prefixing your noble name before this Sermon of The Extent of Gods Providence In regard of the smalnesse of it it is indeed but as a little Pamphlet and as here published but an Appendix to a larger Treatise Yet a Treatise dedicated to your right honourable Kinseman the Earle of Warwick and in that respect I suppose it may be the better taken The manner of setting out that divine matter of Gods Providence is according to my accustomed manner very plaine But I remember a Proverbiall speech in use among the Iewes noted by Drusius that great Hebrician to bee Ioh Drus Sent vet Sapient among the Aphorismes of loses the sonne of Iudas which I am perswaded you also have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ne respice cantha rum sed id quod in co est The occasion of this Sermon which was a Downefall of Papists too audaciously gathered together to heare a Iesuited Priest preach is remarkable The like I suppose hath not in our dayes beene heard of Remembrances of divine Iudgements are usefull to Gods Church as well as Memorials of his Mercies To this purpose that Adage which the fore-mentioned Drusius attributeth to Simeon the sonne of Gamaliel Ioh Drusloc citat is not impertinent It is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mundus consistit per veritatem per judicium per pacem I suppose he under standeth by judgement as mens just and equall dealing one with another so likewise Gods just dealing with children of men both in rewarding the pious and righteous and also in revenging the impious and unrighteous Read Iudge Favour Vesterrimum Veterrimum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 WILLIAM GOVGE A Table of the Principall Points handled in The Churches Conquest In the Extent of Gods Providence and in the Dignity of Chivalry § 1. OF the Resolution of the History 177 § 2. Of Amaleks malice against Israel 182 § 3. Of invetered hatred 185 § 4. Of undue beginning warre 188 § 5. Of the title Israel 191 § 6. Of the Churches assaults in this world 192 § 7. Of Amaleks inhumanity 195 § 8. Of base advantages which malicious enemies take 197 § 9. Of the interpretation and observations of Moses his charge to Ioshua 200 § 10. Of Princes protecting their people 203 § 11. Of preparing to great exploits 205 § 12. Of keeping out enemies 206 § 13. Of the lawfulnesse of warre 209 § 14. Of the lawfulnesse of war under the New Testament 210 § 15. Of other objections against the lawfulnesse of warre answered 212 § 16. Of warring with Christians 213 § 17. Of the necessity and benefit of warre 214 § 18. Of just warres 214 § 19. Of souldiers encouragement in just warre 217 § 20. Of opposing violence to violence 218 § 21. Of using meanes 219 § 22. Of the gestures of prayer 221 § 23. Of standing in prayer 224 § 24. Of the time and place of Moses his prayer 225 § 25. Of the Rod which Moses used 226 § 26. Of the Resolution and observations of the latter part of the ninth Verse 229 § 27. Of joyning prayer with other meanes 230 § 28. Of their care who tarry at home to pray for them that go to warre 232 § 29. Of manifesting our inward desire by our outward gesture 233 § 30. Of seeking helpe of God in time 235 § 31. Of praying in any place 237 § 32. Of taking good notice of that for which we pray 238 § 33. Of strengthening faith by Gods former works 240 § 34. Of the benefit of a perswasion of others prayers 243 § 35. Of Ioshuahs obedience 245 § 36. Of yeelding obedience to Governours 245 § 37. Of going to warre upon command 247 § 38. Of the meaning method and doctrines of the tenth verse 249 § 39. Of assisting one another in extraordinary prayer 252 § 40. Of Magistrates and Ministers care to seeke helpe of God in publique need 253 § 41. Of performing the promises which we make of praying for others 254 § 42. Of the interpretation and resolution of the 11. verse 256 § 43. Of the power of faithfull prayer 258 § 44. Of continuing to pray 263 § 45. Of fainting in prayer 265 § 46. Of prejudice of failing in prayer 266 § 47. Of the uncertainty of warre 268 § 48. Of the interpretation and resolution of the 12. Verse 272 § 49. Of considering others weaknesse 275 § 50. Of supporting others weaknesse 276 § 51. Of that dispensation which is yeelded to man in divine matters 280 § 52. Of bearing one anothers burden 282 § 53. Of Union of spirits 283 § 54. Of that stability which the weake may receive by others supportance 284 § 55. Of the meaning and doctrines of the 13. Verse 286 § 56. Of attributing successe in warre to Generals 287 § 57. Of the successe of war well waged 28◠§ 58. Of the overthrow of such as begin warre 291 § 59. Of the punishment of accessaries 292 § 60. Of the lawfulnesse of shedding bloud in warre 292 § 61. Of the meaning method and matter of the 14. Verse 297 § 62. Of Gods causing Records 301 § 63. Of mans ministry in writing divine records 302 § 64. Of
So doth also the care that wise Princes and States have had in this case d d d Iudg. 3. 10. Othniel WENT OVT to warre So did that wise and mighty Prince e e e 2 Sam. 8. David he fought with many enemies on every side but he went out to them all The many frontier townes walled cities forts garrisons and other provisions against enemies invasions which prudent Kings have in all ages beene wont to make do manifest their care in keeping enemies from entring among their people Salomon though he were a Prince of peace yet wisely to prevent the worst f f f 2 Chro. 8. 5. Built cities fenced with walls gates and barres And g g g 9. 25 he had foure thousand stalls of horses and chariots and twelve thousand horsemen whom he bestowed in the chariot-cities that upon all occasions they might be ready to go out against enemies Though Rehoboam manifested much folly in rejecting the counsell of his fathers sage counsellours yet he shewed more after-wit and wisdome h h h 11. 5. c. in building fenced cities in Iudah and Benjamin and fortifying strong holds and putting captaines in them and store of victuall and shields and speares The like is recorded of i i i 14. 6 7. Asa k k k 17. 2. c. Iehosaphat l l l 26. 9 c. Vzziah m m m 27. 3 4. Iotham n n n 32. 5 6. Hezekiah o o o 33. 13 14. Manasseh after his repentance and others Thus many dangers and mischiefs are prevented wherinto people by enemies entering in among them might otherwise fall Sundry of the Tribes of Israel thorow too much security suffered Iebusites Canaanites Amorites and other enemies to dwell among them p p p Iudg 1. 21 27 29 c. a point of folly taxed by the Holy Ghost whereby they became snares and traps to the Israelites and scourges in their sides and thornes in their eyes What in the proverbe is said of a troublesome guest may Turpiùs ejicitur quà m non admiâ—itur hâ—spes Vel hostis Ovid. de Trist lib. 5. Eleg 6. Intelligences usefull more properly be said of a mortall enemy There is worse adoe to cast him out then to keepe him out For application of this point 1. The best care that can be must be taken for good intelligence that the purposes and plots of enemies may be prevented in the beginning before they come to any maturity Gods care in giving extraordinary intelligence by his Prophet to the King of Israel of his enemies projects 2 King 6 8 c giveth evidence that it is a point of wisdome to get by all lawfull means what intelligence we can The advice which David gave to Hushai concerning intelligence was not unlawfull 2 Sam. 15. 34 c. 17. 14. c 1 Sam. 19. 2 11. 23. 9 25. but very usefull as the issue proveth David was oft preserved by that intelligence which he had of Sauls purposes against him 2. So soone as any true notice is given of an enemies purpose against us all good speed must be used to withstand him Expedition is a principall point of warlike policy Expedition usefull Gen. 14. 15. Ios 10. 6 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Veni vidi vici Caesar inter pom pae fercula trium verborum praetulit titulum Veni vidi vici non acta belli significantem sed celeriter consecti notam Sueton de 12. Caesar l. 1. Hereby Abraham soone recovered what five Kings had lost in battell When the Gibeonites sent to Ioshua for succour this message they sent Slake not thine hand come up to us quickly and save us Ioshua therefore came unto them suddenly and went all night Alexander got his many and great conquests by putting off no opportunity nor deferring time Iulius Caesar another great Conquerour thus expresseth his expedition I came I saw I overcame I came to such a place I saw it and instantly set upon it and overcame it 3. Least enemies should rise and be upon us before we can have intelligence of their purpose or notice of their approaching it is very needfull to have means to descry them before they be among us The comming of Iehu upon Ioram Meanes to descry enemies afarre off was very sudden Yet by reason of the continuall watch that was kept he was descried afarre off And had not God raised up Iehu to execute vengeance on the house of Ahab some mischiefe might have been prevented thereby 4. So well prepared should kingdomes nations and cities Sufficient defence in a land Imminente bello intus fide for is ferro non aurose muniunt quatenus armati non ornati hostibus melum incutiant Bern. ad Mil. Temp. cap. 4. be as if an enemy should suddenly invade them yet not prevaile against them and over-run them For this purpose according to the situation of the place ought they to be provided Ilands environed by the sea with good shippings Cities and townes in Continents well fenced Expert souldiers and munition of all sorts in all places yea and continuall trainings and military exercises for preserving seminaries of souldiers Let the issue of Laish her security want of intelligencers of watchmen and of other meanes by which her people might in time have gone out against the Danites and preserved their city be a warning to all countries §. 13. Of the lawfulnesse of warre V. * * * See §. 9. WArre is warrantable Abundant proofe is hereof given in holy Scripture whence all sufficient warrant for any thing is to be fetched as appeareth by these arguments following 1. Saints not ignorant of Gods will nor reproved of God Illi bella gesserunt ut tales victorias appareret Dei volun tate praeslari Aug. contr Faust Manich. lib. 22. cap. 76. in this case have waged warre as Abraham Ioshua extraordinary Iudges and the best of the Kings with many others 2. They have asked counsell and received direction from God for waging warre Iudg. 1. 1. 20. 28. 1 Sam. 23. 2. 30. 8. 2 Sam. 5. 19. 3. They have prayed for assistance herein their prayers have in this case beene heard and they answerably have beene thankfull for successe herein Num. 21. 2. 2 Chro. 14. 11. 20. 6. Psal 18. 1 c. 4. Their wars are testified to be waged in faith Heb. 11. 33 34. 5. God hath of himselfe when no prayer hath for that end beene made by man expresly commanded his people to fight against enemies Num. 31. 2. Ios 6. 2. 6. God hath visibly shewed himself a principall party in war and is stiled a Captaine of his peoples host Iosh 5. 14 2 Chro. 13. 12. 7. God hath given directions for well waging warre Deut. 20. 8. Part of the spoiles taken in war were to be dedicated to God Numb 31. 28. 9. The Lords holy Priests were appointed to go with their
of the soule Read for this Ios 7. 6. 2. Prostrating 2 Sam. 12. 16. Ezra 10. 1. Mat. 26. 39. The gestures of the particular parts of the body are many more as 1. Lifting up eyes This giveth evidence of our expectation of helpe from above and of our faith fixed on him 3. Lifting up eyes who is in heaven For the eye in prayer when it is lift up useth to stand fixed in which respect Christ is said to lift up his eyes and to looke to heaven Ioh. 11. 41. Mat. 14. 19. Pronaque cum spectent anima lia caetera terrā Os homini sublime dedit coelumque videre Iussit Sec. Ovid Metamorph. l. 1 See the Saints Sacrifice on Psal 116. §. 25. 4. Lifting up hands and David expressing prayer by this phrase addeth the reason thereof thus I will lift up mine eyes unto the hills from whence commeth my helpe c. Psal. 121. 1 2. 113. 1 2. Herein lieth an apparent difference betwixt man and other creatures For where other creatures looke downeward mans countenance is made more erect And where other creatures have but foure mustles in their eye man hath a fift to lift the eye upward 2. Lifting up hands or spreading them abroad Hereby we manifest that we can find no succour in our selves but are ready to receive it from him on whom we call and to whom we stretch our hands Thus Salomon in his solemne prayer spread forth his hands towards heaven and under this phrase setteth out the prayer of others 1 King 8. 22 38 54. So doth David Psal 141. 2. and Ieremiah Lam. 3. 41. 3. Casting downe eyes This testifieth an holy shame and 5. Casting downe eyes confusion of face by reason of a mans unworthinesse and unfitnesse to appeare in Gods sight Take instance hereof in the penitent publicane Luk. 18. 13. and in devout Ezra Ezr. 9. 6. 4. Knocking the breast Contrition of heart and compunction 6. Smiting breast of spirit godly sorrow and griefe is hereby manifested In such respects the fore-named Publican is said to smite his breast Luk. 8. 13. 5. Renting clothes pulling haire off the head and beard 7 Renting garments c. these are gestures which Ezra used Ezr. 9. 3 5. to which may be added the penitent womans teares with which she washed the feet of Christ and her wiping them with the haire of her head Luk. 7. 38. Deep apprehension of sin and much aggravation of griefe is by these and other like unusuall gestures declared 6. Kneeling This is the most usuall and proper gesture for prayer For examples read 2 Chro. 6. 13. Ezra 9 5. 8. Kneeling Dan. 6. 10. Luke 22. 41. Act. 7. 60. 9. 40. 20. 36. 21. 5. 8. Kneeling Deum genu posito adoramus fixo in terram poplite magis quod ab eo petimus impetramus Legimus enim Paulū in littore sic orasse geniculationes in oratione praeceptas Hier. Comment lib. 2 in Eph. 3. The very act of prayer is implied under this gesture Eph. 3. 14. Psal 95. 6. That homage which we owe to God that reverend respect which we beare to him that honour which we desire to yeeld to him is hereby testified All these gestures as occasions serve well beseeme those that call upon God But because here mention is made only of standing it shal be sufficient to have named the other §. 23. Of standing in prayer EXOD. XVII IX I will stand FRequent mention is made of standing at prayer For proofe whereof among others take notice of these 9. Standing Stantes oramus quod est signum resurrectionis Aug. Ianuatio Epist 119. Et de Serm. Dom. in monte ◠2. Scriptures Gen. 18. 22 23. 24. 13. 1 Sam. 1. 26. Neh. 9. 2 4 5. Mat. 6. 5. Luk. 18. 11 13. Mar. 11. 25. Christians in the Primitive Church on the Lords daies and also on sundry other Festivals did use to pray standing In many respects doth this gesture well become the divine exercise of prayer 1. It is a reverend manner of presenting ones selfe to God 2. It is an outward means of raising mens hearts and thoughts from earth to heaven For in this kind of gesture is the head raised furthest from the earth nearest to heaven It is not so in bowing sitting kneeling lying 3. It is a testification of our acknowledgement of Gods Soveraignty authority and dignity Therfore among men inferiours stand before them under whose command they are 1 King 3. 16. 10. 8. Dan. 7. 10. 4. It is a signe of stedfast faith in prayer It is oft put for a gesture of steddinesse and opposed to leaning wavering reeling 1 Cor. 16. 13. Eph. 6. 13 14. Hereby Moses might then imply 1. That he would present himselfe before the throne of God for them 2. That he would elevate his heart and lift up his desires to heaven 3. That he would do what he did with due reverence and respect to Gods excellency and soveraignty Stabat Moyses expectans fidem coelestium promissionum Amb Comment in Psal 118. Ser. 19. 4. That he would with the best stedfastnesse of faith that he could pray for them expecting the truth of divine promises Thus he sheweth that on his part he would not be wanting to do what belonged to him that they might be the more stirred up to do on their part what belonged to them and that all might with the stronger confidence expect a good issue Therefore this he professeth to do before hand thus as our English translates it I will stand Or to turne it word for word * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Niphal Benoni Me consistente Trem. Iun. I standing which implieth a continuance in doing what he undertooke to do together with an outward manifestation thereof For by saying I will stand he meaneth as much as if he had said I will pray and you shall see that I pray This gesture of standing being proper to prayer sheweth what they may do who are so thronged as they cannot kneele They may stand So as it taketh away their pretext who in strait pewes sit at prayer because forsooth they cannot kneele But I conceive that where a man can sit he may much better stand §. 24. Of the time and place of Moses his prayer THe time which he limiteth for performing the forementioned duty is not much delayed nor farre put off but rather the first opportunity is taken For this word * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tomorrow hath relation to Amaleks setting upon them and implieth the next day sooner then which an army could not have beene gathered together The place also is expressed On the top of the hill At the time that Amalek set upon them they were in a vallie or in a plaine and there Ioshua went out against them But Moses Why Moses went up to the top of an hill goeth to the top
of God in mine hand THe maine Scope of this promise made by Moses is to assure those whom he sent forth into the field to fight that he for his part would not be wanting to assist them with his best prayers For in this promise is a description of his manner of praying for them More particularly we are to observe 1. The Person that maketh the promise I saith Moses that went not with them 2. The Substance of the promise This may be distinguished into foure branches 1. The Matter or particular thing that is promised will stand 2. The time when Tomorrow 3. The Place where On the top of the hill 4. The Instrument wherewith In setting down whereof there is noted 1. The Instrument it selfe With the rod of God 2. The Manner of using it In mine hand 1. The Inference of this promise upon the charge given to Ioshua the charge being for providing good outward means the promise of earnest praier giveth us to understand that I. Prayer must be added to other preparations 2. The Person that promiseth to pray being one of those that taried at home and went not out to the war giveth instance that II. Prayer for good successe in warre is to be made by such as tarry at home 3. The phrase whereby the thing promised is expressed will stand being an externall gesture of prayer sheweth that III. Inward devotion of heart is to be manifested by the outward disposition of body 4. The Time prefixed to morrow being before the battell was ended declareth that IIII. Succour must be sought of God in season 5. 6. The Place being first on an hill which was in the open field and then on the top of the hill whence the army might be seene of Moses implieth that V. Any place may be fit for prayer VI. Knowledge of that for which prayer is made is an especiall meanes to sharpen prayer 7. The Rod which he taketh with him being the rod of God wherewith God had before wrought many wonderfull works importeth that VII Consideration of Gods former workes is of speciall use to strengthen faith 8. The Manner of using it by holding it in his hand namely to this end that Ioshua and other souldiers might see it intimateth that VIII Perswasion of others prayers addeth much courage in dangerous imployments §. 27. Of joyning prayer with other meanes I. * * * §. 26. PRayer must be added to other preparations When a a a Gen. 32. 6 c Iacob heard that his brother Esau was comming against him with 400 men he tooke the best order that he could either by presents to pacifie his brother or if some of his company were slaine yet to make an escape with others but withall he prayeth to God for protection yea in prayer he wrestled till he prevailed b b b Iudg. 11. 29 30. Iphthah leads out against the Ammonites a well furnished army yet voweth a vow unto the Lord. Now a vow is an evidence of earnest prayer Though his particular vow be not to be justified yet his manner of going to warre is commendable Samuel doth c c c 1 Sam. 7. 5 c as Moses here he gathereth Israel together to fight against the Philistims and promiseth to pray for them The d d d 2 Sam. 23. 8 c. number of worthies and the e e e 24. 9. multitude of valiant Souldiers that David had beare witnesse to his prudence in preparing externall means and his many f f f Psal 7. 1 c. 25. 2 19 20. 44. 1 c. prayers recorded in the Psalmes give evidence of his piety in seeking helpe of God g g g 2 Chro. 17. 12 c. 20. 3. Very much is spoken of Iehosaphats great preparations yet when he heard of the approach of enemies by fasting and prayer he sought helpe of God So many other faithfull Saints After that the Apostle had exhorted Christians to be strong in the Lord and to put on the whole armour of God wherwith he sheweth how a Christian may be armed from top to toe he addeth this exhortation h h h Eph 6. 10 18 See The whole armour of God on Eph. 6. 18. § 1. Pray alwayes with all prayer c. Means without Gods blessing are of no use i i i Psal 127. 1. Except the Lord build the house they labour in vaine that build it Well therefore saith the Psalmist k k k 44. 6. I will not trust in my bow neither shall my sword save me But * * * See The whole armour of God on Eph. 6. 18 §. 18 22. prayer is that which God hath sanctified for obtaining his blessing and his helpe To this purpose is prayer exceeding powerfull It hath alwayes if at least it were made aright obtained victory What now may we judge of them that thinke prayer then only needfull when other means faile To say the least of them Reprehension of such as separate prayer and other meanes they shew theÌ„selves apparently ignoraÌ„t of the supreme power of God in ordering means which are so subordinate to the divine providence as without it they are of no use at all and withall they shew very little zeale of Gods glory For were there not an absolute necessity of prayer and that in regard of some benefit to themselves it appeares that prayer as it is a part of Gods worship and a means to set out Gods honour should never be made by them If in this case neglect of prayer be such a point of impiety what is it to enterprise war with masks enterludes playes and such kind of sports Can a blessing be expected in such courses Set this patterne of Moses before you all of all sorts Whether other means faile or abound let not this of prayer Nibil est tam arduum atque disfâ—ile quod non Deo adiuvante planissimum atque expeditissimum fiat In ipsum itaque suspensi ab eo auxilium deprecantes quod instituimus quaeramus Aug. de lib. arbit c. 6. be neglected This makes a supply where other means are wanting This makes other preparations successefull Let therfore all armies be sent forth by Christian Princes with more then ordinary prayer Thus may we in greatest distresses be sure of succour For there is nothing so hard but with Gods helpe it may be made easie On him therefore let us depend of him let us seeke helpe and so accomplish our purposes §. 28. Of their care who tarry at home to pray for them that go to warre II. * * * See §. 26. PRayer for good successe in warre is to be made by such as tarry at home So did a a a 1 Sam 7. 9. Samuel b b b 4. 13. Elies waiting for newes out of the army implieth that his prayer was not wanting c c c Psal 60. That solemne forme of thanks which David gave to God upon Ioabs
returne with victory giveth proofe of his praying for the armies d d d Gen 14. 20. So doth Melchizedechs congratulation of Abrahams victory 1. Gods honour is engaged in the successe of such as professe Gods truth 2. Their cause ought to be accounted a common cause of all that are of the same profession 3. Christian sympathy and the Communion of Saints should make us account others dangers and others successe as our owne 4. If they which go out to warre be of our owne country or nation by their overthrow we incurre hazzard by their victory the more safety is brought to us that tarry at home yea we all partake of the benefit of the spoiles which they make of enemies the whole kingdome is enriched thereby if they be great If these be not sufficient motives to enforce the equity of the fore-named duty what can be sufficient Remember therfore what Vriah said The Arke and Israel 2 Sam. 11. 11. and Iudah abide in tents and my Lord Ioab and the servants of my Lord are encamped in the open fields shall I then go into my house to eate and to drinke He when he was at home was as much affected with the armies in the field as if himselfe had beene there Can any then be so carelesse of them as not to pray for them Assuredly if Magistrates and Ministers if great ones and meane ones were more conscionable in performing this duty better successe might be expected But so farre are most from obtaining a blessing upon the armies that go forth as rather on the contrary Achan like they trouble the armies Ios 7. 1. 25. that are sent out by provoking Gods wrath against them thorow their impiety and prophanesse lewdnesse and licentiousnesse Such either pray not at all or they make their prayers to be an abomination to the Lord. For he that Prov. 28 9. turneth away his eare from hearing the Law even his prayer shal be abomination Thus wicked persons are betrayers of such as out of the places where they dwell goe to warre §. 29. Of manifesting our inward desire by our outward gesture III. * * * See §. 26. Flexo corpore mens est erigenda ad Deum Bern. medit devo c. 6 INward devotion of heart must be manifested by the outward disposition of body As the many gestures which in Scripture are recorded and approved being used by Saints in prayer whereof before § 22. do afford good proofe to the point so also the manifold expressions of prayer by sundry gestures proper thereto as such as these b b b Psal 123. 1. I lift up mine eyes c c c Eph. 3. 14. I bow my knees that is I pray d d d Psal 95. 6. Let us lift up our hands e e e Lam 3. 41. Let us kneele that is let us pray f f f Psal 141 2. Let Animus in gestu corporis apparet Gestus corporis signum est mentis Corporis gestu animus proditur Bern. de modo benè viv Scr. 9. Benefits of outward gestures in prayer the lifting up of my hands be that is let my prayer be So here in this place I will stand that is I will pray As in other cases so also in prayer the mind appeareth in the gesture of the body for this is a signe of that So as by the manifestation of our inward devotion by our outward gesture God is more honoured others are made like minded and our owne spirits are quickned 1. For God he is by that means glorified both in soule and body as we ought in both to glorifie him 1 Cor. 6. 20. Ob. God is a Spirit and they that worship him must worship him in spirit and truth Ioh. 4. 24. Answ True But what then Is he not therefore to be worshipped in body Fie on such a consequence Indeed God is most especially to be worshipped in Spirit All outward worship without it is altogether in vaine Isay 19. 13. But Gods delight in the spirit doth not imply a dislike or no liking of a manifestation thereof by the body He that said in regard of an upright manner of performing the things which we do Take heed that ye do them not before men to be seene of them Mat. 6. 1. said also in regard of our zeale to Gods glory Let your light so shine before men as they may see your good workes and glorifie your father which is in heaven Mat. 5. 16. What therefore God hath joyned together let no man put asunder Mat. 19. 6. 2. For others our outward gesture manifesting our inward affection they may be brought to adde their prayers also and joyne with us as they who saw the company of Prophets prophesying prophesied also among them 1 Sam. 19. 20. or at least say Amen to our petitions and desire God to grant them as old Elie did when he understood how Annah had powred forth her soule before God 1 Sam. 1. 17. 3. For our selves by the outward gesture of the body our owne spirits within us are much affected For there is a sympathy betwixt soule and body Bowing the body in prayer as it testifieth the humiliation of the soule so it maketh the soule to stoupe somwhat the lower Beating the breast doth somwhat the more breake the heart lifting up eyes or hands raiseth up the heart spreading the armes abroad enlargeth the desire of the heart standing erect maketh the soule the more steddy Exhortation to use seemely outward gesture in prayer Let us on these grounds both declare and helpe the inward faith and fervency devotion and contrition of our soules by the outward gestures of the body There needs no great labour after outward gesture if at least there be true devotion in the heart The parts of the body are so commanded by the soule as they will soone declare the intent thereof This is evident by the private prayers which persons truly devoted do make For when they are alone and no creature present to take notice of the outward gesture according to the affection of the heart when it is indeed fervent the eyes wil be cast up or cast downe the armes spread abroad the hands lift up or beating the breast the body cast prostrate upon the ground and other like gestures performed They who use to pray privately and fervently know this to be true I urge not this outward gesture to make men play the hypocrites Farre be such intents from my mind Men are too prone to make shew of more then is in them they need no provocations thereto Besides hypocrisie is so odious in Gods sight as it makes our best works abominable Isa 66. 3. But that be referred to him who searcheth the heart and knoweth the inward thoughts of men and to every ones conscience that will excuse or accuse him I urge a manifestation of inward affection and that by such outward gestures as are Gestures in prayer how ordered
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
the soule where the Spirit is so in such a soule may some fruits of the flesh sprout out 9. Aaron was an especiall type of Christ Heb. 5. 4 5. Ob. Melchizedech was the type of Christ Heb. 5. 6. Answ Melchizedech was a type in sundry eminent prerogatives which are noted by the Apostle Heb. 7. But yet in the office it selfe the office of Priest-hood Aaron was also a type By these particulars noted of Aaron it plainly appeareth that he was a fit assistant to Moses in that solemne duty of prayer continued a whole day The other that assisted Moses is called a a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hur. His name according to the notation of it doth imply a Magistrate The garment with which Mordecai was clad when King Ahashuerosh advanced him to Magistracy hath this Epithite given unto it It is translated b b b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hest 8 15. white Governours of old were wont so to be arrayed c c c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Kin. 21. 8 11. Neh. 2. 16. 5. 7 Isa 34. 12. Quos Propheta Ier. 27. 20. nuÌ„cupat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Principes A word of the same root in the plurall number is oft used to set out Nobles Governours Rulers or Elders in a common-wealth Whether this were his proper name or a name of his place is not very certaine But most certaine it is that he was made a Magistrate in that State Hereupon when Moses was to be absent some while from the people he saith Exod. 24. 14. Behold Aaron and Hur are with you if any man have any matters to do let him come unto them namely to Aaron for matters spirituall and to Hur for matters temporall d d d Moses iussit fratrem Aaron sororis Mariae virum nomine Vrion sibi assistere c. Ioseph Antiq. Iud. l. 3. c. 2. Flavius Iosephus rendreth this reason of Moses his taking these two Aaron and Hur with him that the one was his brother the other his sister Miriams husband But of this latter we have no evidence in Scripture Evidence we have as hath been shewed before that Hur was a Prince and Governour of the people The reasons of going to the top of the hill are before declared § 24. In setting out the Performance of the fore-mentioned Promise there are offered to our consideration 1. The Persons 2. Their Preparation The Persons are Principall Moses Assistant Aaron Hur. Their Preparation is set out 1. By their Action Went up 2. By the Place To the top of the hill The addition of two other Persons as Assistants to the Principall sheweth that I. In extraordinary prayer mutuall assistance of Saints is usefull The distinct kinds of Persons as Moses the chiefe Prince and Prophet Aaron the Priest Hur a Magistrate under Moses declare that II. Men of eminent place in Church and Common-wealth are most bound to crave divine succour in time of need The action together with the place having relation to the promise made vers 9. giveth evidence that III. Prayer promised must be performed Of desiring others prayers See The whole armour of God Treat 3 §. 144 148 c. §. 39. Of assisting one another in extraordinary prayer I. * * * §. 34. Hanc orationis legem servaverunt tres pueri in camino ignis inclusi consonantes in prece spiritus consensione concordes Cypr. Ser. 6. de Orat. Dom. Vide plura ibid hâc dere Of ioyning together in prayer See The whole Armour of God Treat 3. §. 91. Dum in praesenti seculo sumus orationibus invicem possumus adiuvari Hier. Comment l. 3. in Gal 6. Mutuis votis nos invicem foveamus custodiamus armemus Cyp. Epist 7. Papae IN extraordinary prayer mutuall assistance of Saints is usefull It is expresly recorded that Hezekiah the King and Isaiah the prophet both of them prayed and cried to heaven when Sennacharib invaded Ierusalem with an huge hoste The destruction of that host followed thereupon 2 Chro. 32. 20 21. Esther as she sent to the Iewes to fast for her so she and her maidens fasted together Esth. 4. 16. Daniel though a man powerfull in prayer desired the assistance of his three companions when he begged an extraordinary favour of God Dan. 2. 17. 18. Yea Christ himselfe the Mediatour betwixt God and man when in the dayes of his flesh he withdrew himselfe to that extraordinary prayer which he made that very night wherein he was apprehended took three of his prime Disciples and calls on them to watch and pray Mat. 26. 37 41. Mutuall assistance of Saints makes prayers much more powerfull and effectuall then otherwise they would be For the fervour of one mans spirit joyned with anothers is as fire put to fire wherby the heat is much greater Iron sharpneth iron so a man sharpneth the countenance of his friend Pro. 27. 17. That is society and mutuall communion betwixt friends is of as great force to quicken each others spirit and so to cheere up their countenance as whetting iron upon iron is to sharpen it This proverbe is best verified in the communion of Saints about holy duties and especially in mutuall prayer whereby we may much cherish support and encourage one another This pattern of these three Worthies Moses Aaron and Hur is most worthy our due observation and that as oft as any weighty and just occasion is offerd Let it not therfore be enough in extraordinary cases to make our ordinary prayers And as we set our selves more then ordinarily to performe this duty so let us suspecting our owne weaknesse and dulnesse take the helpe of some choice ones who in such a case may be a good help unto us Provided that the good lawes of Church and Common-wealth under which we live be not herein scandalously violated and we our selves brought Nos incomparabiliter plu quan Petrus Paulus or atiâ—num fraternarum auxilijs indigemus Aug Probae Epist 12. cap 16 into such troubles as the enduring thereof cannot minister unto us any sound ground of comfort But for the point the best that be need the prayers of others The Apostles in their time craved and obtained this helpe We do beyond comparison much more need the helpe of others prayers §. 40. Of Magistrates and Ministers care to seeke helpe of God in publique need II. * * * See §. 38. MEn of eminent place in Church and Common-wealth are most bound to crave divine succour in time of need Thus have good Kings and other Magistrates Quomodo populus debitor est primitiarum offerendarum Principi sic Princeps debitor est populi offerre pro pro co victimas Hier CommeÌ„t l. 14. in Ezec. 45 Sacerdoles debent Dominum deprecari pro populo Idem in Ioel 2. and good Priests and other Ministers done in all ages Instance the examples of a a a Ios 7. 6. Ioshua and
the Elders of Israel in his time of b b b 1 Sam. 7. 9. Samuel of c c c 2 Chro. 13 14. the Priests in Abijahs time of d d d 14. 11. Asa e e e 20. 6. Iehosaphat f f f 32 20. Hezekiah and Isaiah Magistrates and Ministers have the charge not onely of their owne soules committed unto them but also of all the members of the Common-wealth and Church So as by a double bond they are tied to the fore-named duty One in regard of their owne safety the other in regard of the safety of such as are committed to their charge For the preservation hereof there is no other meanes comparable to that which is here intimated A faithfull seeking of succour from God Besides among other persons their prayers caeteris paribus are most likely to prevaile with God because by vertue of their publique functions they sustaine the persons and stand in the roome of all that are under them Take notice hereof you that are in eminent places either in Church or Common-wealth By your conscionable care herein give occasion to your people that are under you to blesse God for setting you over them give them occasion to pray for you yea to pray that God would heare your prayers for them Thus will they esteeme you as g g g 2 Sam. 18 3. Davids people esteemed him worth ten thousand of them Thus will they readily willingly cheerefully be subject to you and yeeld to you in every thing your due This is the best means of knitting hearts of people to their Magistrates and Ministers §. 41. Of performing the promises which we make of praying for others III. * * * Sec §. 38. PRayer promised must be performed When Pharaoh felt the heavy hand of God to lie upon him he desires Moses and Aaron to pray for him They desirous to shew how much rather they would that he should submit himself for his owne and peoples preservation to the good pleasure of God then by his fierce wrath be destroyed make promise to pray for him and answerably they made conscience to performe their promise whereupon it is noted that a a a Exo. 8. 12 32. they went out from Pharaoh and cried unto the Lord. Yea though b b b 9. 30 33. he knew that when the judgement was removed Pharaoh would againe harden his heart yet was Moses faithfull in performing his promise c c c 1 Sam 7. 5 9 10. Samuel having made a promise to pray for Israel when the Philistims were assembled against them he so cried to the Lord as the Lord thundred with a great thunder upon the Philistines and discomfited them Yea he acknowledgeth it to be d d d 12 23. a sinne to neglect to pray for the people And surely it is an hainous sinne especially after promise of doing it is past For in this case there is a double bond broken 1. The bond of loue and mercy whereby we are bound to pray as occasion requireth though we have not promised so to do 2. The bond of truth and fidelity wherewith our owne mouth by making promise hath bound us e e e Psal 19 4. Promise is to be kept in many things that are prejudiciall to us How much more in such duties as we are necessarily tied unto whether they be promised or no. We have just cause on this ground to call to mind what occasions have beene offered to draw us to make promise of this duty and withall to consider whether we have made good our promise or no. Questionlesse there hath beene much failing herein It is usuall for Christians on all occasions when they are in any want or distresse when they part one from another when they write one to another both to desire and also to promise this mutuall Christian helpe of prayer But if examination be made of the performance of such promises even they that are forward and frequent in making them wil be found exceeding backward and negligent in performing them Be perswaded that this carelesse neglect of that whereunto ye are so doubly bound is a great sinne Repent of that which is past and for the time to come be more faithfull and conscionable Such a promise is not far from a vow The more tender ought we to be of breaking it Of the two it is better not to promise then to promise and Melius est non promittere quam promittere non facere Hier. Comment l. 13 in Ezec. 44. not performe what we promise But let not this keep men from promising For mutuall prayer being in it selfe a bounden duty we ought by promises to draw on our selves thereto Promise therefore and performe §. 42. Of the interpretation and resolution of the eleventh Verse EXOD. XVII XI And it came to passe when Moses held up his hand that Israel prevailed and when he let downe his hand Amalek prevailed THe * * * See § 1. Issue of Moses his being upon the mount is here noted to be different according to the steddinesse or weaknesse of his hand The first phrase And it came to passe or word for word a a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it was is an usuall transition in Scripture dialect whereby one point is knit to another By Moses holding up his hand is meant the steddinesse of his faith in prayer b b b Metonymia Adiuâ—cti The outward signe is put for the inward thing signified thereby We have c c c §. 22. before shewed that by lifting up of hands as this action hath relation to God and that in prayer is meant a desire and expectation of Divine help and a readinesse to receive it Holding up hands implieth a continuance therein without fainting d d d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hiphil The Hebrew word is of such a conjugation as intimateth both a reciprocation and also a continuance of the action e e e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoad The particle prefixed before this clause and translated when importeth as much for it signifieth so long as in which sense it is used in the very next clause of this verse f f f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tremel quieti dabat The other word translated let downe in the conjugation wherein it is used signifieth to give to rest or to make to rest This is ordinarily done upon wearinesse It appeareth hereby that Moses waxed weary with holding up his hands and being weary to rest them let them downe Whereby it is implied that in his continuance to pray his spirit waxed faint and his faith weake which made him somwhat to intermit that duty As therefore Israel had the better while Moses with a stedfast faith continued to pray for them so while thorow weaknesse he intermitted that duty the enemy had the better The Summe of
this verse is A demonstration of the power of faithfull prayer This is manifested by the difference betwixt persisting therein and desisting therefrom Answerably there are two parts of the forenamed Summe 1. The joyfull effect of persisting in faithfull prayer 2. The wofull event of desisting therefrom In both these there is one thing implied another expressed In the former 1. The Cause is implied which was that Moses somewhile continued stedfast and fervent in faithfull prayer signified by holding up his hand For where it is said When Moses held up his hand is it not intimated that he did hold up his hand 2. The Effect is expressed Amalek prevailed In the latter likewise 1. The Occasion is implied which was that Moses somewhat fainted in spirit failed in the vigour of his faith and intermitted to pray as he had begun This is signified by letting downe his hand If he had not at all let downe his hand why is mention here made thereof Why was such means used to enable him to hold it up the more steddily as is noted in the next verse But to put this out of all doubt in the next verse it is expresly said that Moses hands were weary 2. The Event is thus expressed Amalek prevailed 1. From the Generall Scope of this verse whereunto every clause therein tendeth I observe that I. Faithfull prayer is powerfull 2. From the Connexion of the Cause which is Moses his holding up of his hand with the Effect which is Israels prevailing and that by this particle of time when or * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so long as I collect that II. By continuance in faithfull prayer divine succour is continued 3. From that which is implied by Moses letting downe his hand I inferre that III. Saints are prone to faint in their fervency of prayer 4. From the Event following thereupon Amalek prevailed I gather that IIII. Intermission of faithfull and fervent prayer oft proves very prejudiciall 5. From the different issue of this warre that one while Israel prevailed another while Amalek prevailed I conclude that V. Warre is wavering Successe therein somtimes hangs one way somtimes another way §. 43. Of the power of faithfull prayer I. * * * §. 42. Dignior sequetur effectus quem serventior praecedit affectus Aug. Probae Epist 121. Impetravit efficaciter quod petijt quia fideliter postulavit Cypr Serm. 6 de Orat Dom. FAithfull prayer is powerfull By faithfull prayer I meane 1. The prayer of a faithfull man such an one as Moses was Numb 12. 7. S t. Iames stileth such an one a righteous man and saith of his prayer that it availeth much Iames 5. 16. 2. The prayer of such a man made in faith For so was this prayer of Moses The holding up of his hand implied the steddinesse of his faith and S t. Iames giveth this title to effectuall prayer Prayer of faith Iam. 5. 15. Much in Scripture is spoken of the d d d See The whole Armour of God on Eph. 6. 18. Treat 3. Part. 1 §. 22 c. power of prayer and all is spoken of such prayer as is here meant The sacrifice of the wicked is an abomination to the Lord but the prayer of the upright is his delight Prov. 15. 8. The upright use to pray in faith the wicked cannot do so By faith Abel offered unto God a more excellent sacrifice Heb. 11. 14. then Cain Many and admirable are the things which the Saints in all ages have done by faith Hebr. 11. But where faith hath failed the divine power hath been stinted Mat. 13. 58. 17. 20. Heb. 3. 19. Not without cause therefore doth the Lord put in this proviso of faith where he speaketh of prevailing by prayer Mar. 11. 24. What things soever ye desire when ye pray believe that ye receive them and ye shall have them So his Apostle Iam. 1. 5 6. If any man lacke let him ask of God but let him ask in faith nothing wavering The faith of those who sought and found helpe of Christ in the dayes of his flesh giveth good proofe hereof Mat. 8. 13. 9. 2 22. 15. 28. Mar. 9. 23. Luk. 7. 50. It is recorded of the Christians Niceph Calist Ecclesiast Hist lib 4. cap. 12. citat hanc historiam ex Apologiâ quae à Tertulliano edita est pro fide ad Senatum Rom. Vide Oros lib. 7. cap. 15. in the Primitive times of the Church that When Marcus Antoninus waged warre against the Germans his army was brought to a desperate case thorow great and long thirst and that the legion of Christian souldiers fell on their knees after their accustomed manner praying and craving helpe of God and that that thing as a new and unaccustomed matter strucke a great terrour into the enemies And that while the Christians prayed another greater matter fell out beyond their imagination and expectation For the enemies were stricken downe with many stroaks of thunder and the army being even ready to perish with thirst and want of water was refreshed So effectuall surely were the prayers of Christians Prophane Historians who have written of the Romane Emperours have related as much I have the rather transcribed this history because it is somwhat pertinent to the pattern of Moses here noted in the text Faithfull prayer is that meanes which God himselfe the almighty and all sufficient God the originall fountaine of all Faith the meanes to receive all blessing from God Nemo or at nisi quod credit sperat Bern. super Missus est Serm 4. blessing-hath sanctified for receiving from him whatsoever he in his wisdome seeth meet to be done for or given to any of his children So that it is as a conduit pipe conveying all needfull blessing from that high fountaine in heaven to us on earth In this respect to him who said unto the Lord If thou canst do any thing helpe us Christ gave this answer If thou canst believe all things are possible to him that believeth Mar. 9. 22 23. On the other side when he was among them that believed not He could do there no mighty worke Mar. 6. 5. Ob. This tying of divine blessing to faith which is a gift and grace in man seemeth to impeach the infinite and unlimited power of God Answ Nothing lesse For faith is not the proper primary Mans faith impeacheth not Gods power and principall cause of any divine blessing but onely a meanes subordinate to the divine providence It doth therfore no more impeach Gods power then any other meanes There are among others three especiall considerations which evidently demonstrate that faith more manifesteth then empaireth the power providence wisdome and other attributes of God They are these 1. God himselfe worketh in man this gift of faith Eph. 2. 8. Faith is the gift of God 2. God himselfe hath appointed and sanctified this means No creature hath imposed it on him 3. The blessing
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
not be over-much dejected at our pronesse thereto seeing it is that condition that none while they remaine in the flesh are exempted from And this is one use that we may make of such weaknesses as are noted to be in such as the Holy Ghost registreth in the Kalender of true Saints Yet are we not hereupon to sooth our selves too much in our weaknesses but rather this pronesse to faint should make us with our uttermost power i i i Heb. 12. 12. to lift up the hands which hang downe and the feeble knees to rouze up our soules and to quicken our spirits when we go to prayer Directions hereunto have been given k k k The Whole Armour of God on Eph. 6. 18. Treat 3. Part 5. §. 136. Periculum est si sit oralio tepida non ex vivâ affectione procedens In ascensu languescit deficit eo quod non habet vigorem Bern in Quadragess Serm 4 elswhere There is danger if prayer be cold It fainteth and faileth in the ascent thereof because it hath no vigour §. 46. Of the prejudice of failing in prayer IIII. * * * Interdum graviter impeditur oratio á pusittanimitate spiritus Bern Ioc citat INtermission of faithfull and servent prayer oft proves very prejudiciall Here it was an occasion of the enemies prevailing against his Church It endangered Peters life Mat. 14. 30. for it was the cause of his sinking in the water In this kind of fainting may be reckoned b b b 1 Sam. 10. 8. 13 8 c. Sauls preventing the time that Samuel had appointed to come to him which cost him his kingdome and that wearisomnesse which is taxed in the Iewes that said c c c Am. 8. 5. when will the New-Moones and Sabbaths be gone and said of the services which they performed to the Lord d d d Mal. 1. 13. Behold what a wearinesse it is Of a faint spirit which e e e Iam. 1. 627. the Apostle opposeth to faith he saith Let not that man thinke that he shall receive any thing of the Lord. 1. To intermit faithfull prayer while the occasion remaineth is to intermit the means whereby the blessing desired is to be obtained It is as if before the battell be ended souldiers should cease to fight or runners in a race fall downe and lie still before they be come to the goale 2. By such fainting and intermitting prayer as the weaknesse of flesh in man is manifested so the power truth wisdome goodnesse and other divine properties are impeached How then can it be thought but that much prejudice must needs come to such men thereby The reason why mens prayers do in the issue prove fruitlesse Information in the cause of fruitlesse prayers may hence be gathered They faint they faile they intermit they give over praying before that for which they pray be accomplished When any judgement publique or private is beginning or is feared as plague famine sword restraint of liberty or the like hearty earnest extraordinary prayer is oft made yea and fasting added thereto but if God seeme to tarry long before he remove that judgement men think it in vaine still to wait as he who said f f f 2 King 6. 33. What should I wait for the Lord any longer and so loose the fruit of their former prayers by not following them and continuing to hold out till the time appointed of the Lord. The like may be said of prayer for obtaining speciall blessings given over How fitly now may that generall encouragement of the Apostle g g g Gal. 6. 9. See The whole Armour of God on Eph 6. 13. Treat 1. Part 4 § 12. let us not be weary of well doing yea and the reason thereof for in due time we shall reape if we faint not be applied to prayer There is nothing whereunto continuance and perseverance is more requisite then prayer Of the benefit of perseverance in prayer we spake h h h § 44. Necessitatibus implicatus or a fortiter dic Deo quod habes in Psalmo In necessitatibus meis erue me Aug. Bonifac. Epist 70. before Here we see the prejudice of the contrary If therefore desire of good or feare of evill be motives of force there are motives of force to provoke us to all perseverance and in holding out to be fervent Therefore when thou art in straits be ardent and instant in prayer and say to God as thou art taught Psal 25. 17. O bring thou me out of my distresses §. 47. Of the uncertainty of warre V. * * * See §. 42. VVArre is wavering Sundry proverbiall sentences are used in Scripture which give evidence hereto as a a a 2 Sam. 11 25. The sword devoureth one as well as another b b b 1 King 20. 11 Let not him that girdeth on his harnesse boast himself as he that putteth it off c c c Eccl. 9. 11. The battell is not to the strong Time and chance happeneth to all d d d Pro. 21. 31. The horse is prepared against the day of battell but safety namely in battell or victory is of the Lord. e e e Ier. 50. 23. How is the hammer of the whole earth cut asunder and broken f f f 1 Sam. 15. 33. As thy sword hath made women childlesse so shall thy mother be childlesse among women g g g Iudg. 1. 7. As I have done so God hath requited me Take for instance the Kings that upon their conquest over Sodome and Gomorrah were overthrowne by Abram Gen. 14. 11 15. And the Amalakites that sacked Ziklag and were surprized by David 1 Sam. 30. 1 17. All ages have given wofull demonstrations herof I will in that innumerable variety of instances which might be produced insist only on such as shew how the Church and people of God have had the worst in battell h h h Ios 7. 4. Victorious Ioshua and his army not onely here but after he began to conquer Canaan fled before their enemies i i i Iudg. 20. 21 23 The eleven Tribes were twice put to the worst by the Benjamites and after that the Benjamites utterly vanquished by them k k k Iudg. 3 c. The Israelites were oft overthrowne by their enemies in the Iudges time and in the Kings time Valorous David was forced to fly from l l l 1 Sam. 21. 10. Saul and from m m m 2 Sam. 15. 14 Absalom n n n 1 Sam. 30 1. Davids city was spoiled and burnt by the Amalakites o o o 2 Chro. 25. 11 22. Amaziah that overthrew the Edomites was soone after overthrowne by Ioash King of Israel Not to insist on any more particulars The manifold complaints of the Church in this case give further evidence to the truth thereof They are such as these p p p Psal 44. 7
to be put to death so as all his raigne death and slaughter never ceased till himselfe was slaine and brought like an hog all bare on an horses backe to his grave in the 3. yeare of his raigne and about the 40. of his age 19. Henry 7 the next living heire of the house of Lancaster having vanquished Richard 3. obtained the Crowne 2485. Aug. 22. maried Elizabeth the heire of the house of Yorke and therby united those two distracted houses Yet was not his raigne without troubles The Crowne being gotten with hazard and much bloud he was maligned by the Dutches of Burgundy who set up first a Lambert then a Perkin Warbeck to disquiet him Warres he had in France Insurrections there were in the North Rebellions in Cornwall besides many grievances which his Subjects complained of He died in the 24. yeare of his raigne and 52. of his age 20. Henry 8. sonne of Henry 7. by a just title came to a 1509. Apr. 22. setled throne He that will read Sir Walter Raleighs preface to his history shall see enough if not too much of the tronbles of this Kings times He ended his reigne and life in the 38. yeare of his raigne and 56. of his age 21. Edward 6. sonne of Henry 8. in his childhood came 1546. Ian. 28. to the crowne yet in his daies the brightnesse of the Gospell shined forth but so as there wanted not clouds of troubles The Kingdome being engaged in warre with France and Scotland the country troubled with insurrections in Norfolke and Devonshire and the Court and Counsell distracted into faction whereby the Kings two uncles the Lord Protector and Lord Admirall came to violent deaths which hastened or hindred not the Kings and that in the 7. yeare of his raigne and 17. of his age 22. Mary eldest daughter to Henry 8. came with much 1553. Iul. 6. difficulty to the Crowne Another Queene was first proclaimed at London But that storme lasted not long for 9 dayes after at London also was Mary proclaimed Queene As for the continuance of her raigne some may remember most have heard and all may read how dangerous and dolefull those smoaky daies were Many hundreds were burnt then for the Gospell sake many more were forced to fly their country and exile themselves Callis that for very many yeares before had appertained to the English was lost which losse is thought to make so dead a wound in her heart as it could never be healed In the last period of Queene Maries daies many imprisoned and adjudged to the fire for the cause aforesaid were released by her departure out of this world in the 6. yeare of her raigne and 43. of her age Though God were pleased to cause the light of his Gospell to appeare in King Edwards daies yet for a surer setling of it he suffers it to be sealed by the bloud of many worthy Martyrs in Queene Maries daies Since which time to the immortall glory of God and the eternall salvation of many thousand soules it hath beene continued among us 63. yeares So Lord let it continue till the comming of thy Sonne unto judgement By this briefe narration of the troubles of former times let any indifferent Reader judge if God have not reserved us to the best times that ever England had both in regard of the Gospell of peace so long enjoyed and also in regard of the peace of the land so long continued The benefit wherof followeth next to be declared §. 96. Of peace and the benefits thereof * * * See §. 88. The last conclusion which as a just consequence I inferre from the evills of warre is this VI. PEace is a good thing Warre and Peace are contrary each to other As many evills arise from warre so many benefits from peace Good therefore it is as in the kind of it so in the effects that arise from it By peace lands are freely tilled orchards gardens vineyards and other like fruitfull places tended all manner of cattell encreased all kind of trading followed inheritances and what els of right appertaineth to men quietly possessed by the true owners thereof children well educated old men well nourished Schooles and Vniversities maintained The Gospell with free liberty preached all Gods ordinances observed good lawes duly executed wrong doers suppressed men respected according to their places and dignities opportunity afforded for exercising such abilities as God bestoweth on any mutuall communion made of such good gifts as God in any kind conferreth on severall persons poore men set to worke and relieved plenty procured meanes for sicknesse and all manner of maladies afforded decent buriall performed and many other like benefits obtained of all which by warre men are very oft spoiled and deprived Peace is the maine end of just and lawfull warre All the benefits * * * § 17. before noted to arise from warre are enjoyed in peace and are therefore attributed to war as effects thereof because by warre peace is procured and secured No marvell then that Christians are so much called upon a a a Rom 12. 18. If it be possible and as much as in them lieth to have peace with all men And that b b b Mat. 5. 9. the peacemakers are pronounced blessed And c c c Pro. 12. 20. joy is to the counsellours of peace And it is an usuall blessing to say d d d 1 Sam. 25. 6. 1 Chro. 12. 18. Peace be to you Yea e e e Deut. 20 10. Pax concordia omnibus hominibus amantur omnibus hominibus sunt necessariae Bern de modo benè viv Serm. 7. God would have peace proclaimed to enemies before they were invaded by warre Peace is it that is loved of all and is necessary for all Peace as an especiall blessing of God hath in all ages beene promised by God to his Church Lev. 26. 6. 1 Chro. 22. 9. 2 King 22. 20. Isa 26. 12. Prophets have thereupon incited Gods people to pray for peace as for a blessing Psal 122. 6 7. Ier. 29. 7. Yea Angels do desire peace on earth Luk. 2. 34. Peace according to Gods owne promise and his peoples prayers hath as a blessing beene given them Iud. 3. 11 30. 1 King 4. 24. 2 Chro. 17. 10. Saints have answerably been thankfull unto God for peace as for a great blessing Psal 29. 11. 55. 18. 147. 14. On the contrary God hath threatned as a judgement to the wicked that they shall have no peace Ier. 12. 1◠30. 5. Rev. 6. 4. And as a judgement peace hath been taken away from people Ier. 16. 5. Such is the excellency of peace as the high and great Lord is stiled f f f Rom 15. 33. the God of peace g g g 2 Thess 3. 16. the Lord of peace and his Sonne h h h Luke 10. 6. the Sonne of peace i i i Isa 9 6. a Prince of peace
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