appointed But when the wrath of the Lord was pacified the plague was stayed c Exo 8. 12 13. 30 31. 9. 33. 10. 18 19. Did he not remove the plagues from Egypt so soone as Moses prayed unto him This power of the Lord over plagues and diseases was visibly manifested in the Sonne of God while he lived on earth For he spake the word and they went away which the Centurion well observing said to Christ d Mat. 8. 8 Speake the word onely and my servant shal be healed The Lord as he is the Creatour so the Governour of all things nothing can be without him nothing can abide longer then he will He calls he sends he bids come he bids go away answerably they come they go e Psal 105. 28. They rebell not against his word As ye desire to have this plague that burneth so fiercely among us and destroyeth so many to be stayed use the only remedy that is of power to that purpose Call upon God to stay it The plague it selfe is like a fierce mad mastivedog that will not cease to bite if he be loose The Lord of plagues must chaine him up Yea it is like ravenous lions that are ready to teare in peeces and devoure all they can catch The Lord onely can stop the mouth of this lion as f Dan. 6. 22. he stopped the mouthes of the lions among whom Daniel was cast All antidotes all preservatives all manner of outward meanes are nothing without the Lord. He can preserve whom he will while the plague rageth most He can stay it as speedily as suddenly as thorowly as he please Call therefore upon him turne unto him trust on him and doubt not but that our God that hath such power over plagues will in his good time when his worke is accomplished upon this Citie and upon this Land stay this plague This is a point of much comfort to such as have assurance of Gods fatherly love to them that their Father hath an absolute power over plagues §. 69. Of the meaning of the 49 Verse NVMB. 16. 49. Now they that died in the plague were foureteene thousand and seven hundred beside them that died about the matter of Korah THe severity of Gods stroake by the fore-mentioned plague is here set downe and that by the expresse number of them that were destroyed by that pestilence The particle translated IN * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plague among other significations oft setteth out the instrumentall cause whereby a thing is effected as where the Lord saith to the Iewes that were in Egypt I will punish them a Ier. 44. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 BY the sword BY the famine and BY the pestilence Others therefore thus translate this text Of the plague that is by it The plague was the instrumentall cause of their death Circumstances shew that this plague from the first beginning to the end of it continued not a whole day For so soone as the people gathered themselves together against Moses and Aaron the Lord threatned to consume them Then instantly Moses and Aaron fell on their faces and Moses then discerned that the plague was begun which so soone as hee espied he bad Aaron quickely offer up incense Aaron accordingly ranne for incense brought it offered it up and the plague was stayed These circumstances duely weighed who can imagine that there was more then a day from the beginning to the end of this plague so as in the space of a few houres foureteene thousand and seven hundred died together of a plague O terrible stroake To aggravate the terrour hereof mention is made of another fearefull judgement which fell upon that people not long before thus inferred Beside them that died about the matter of Korah What this matter was the former part of this chapter expresly recordeth It was a conspiracy of Korah here mentioned with Dathan and Abiram against Moses the chiefe Prince and Aaron the chiefe Priest appointed by God over the children of Israel b Exo. 6. 18. This Korah was cosen german to Aaron for they were brothers children He therefore being of an ambitious spirit scorned that his kinseman should bee so farre preferred before him as to bee High-Priest Thereupon hee gathers many of the Princes together to take part with him supposing by strong hand to wrest from Aaron the dignity of Priest-hood which the Lord had conferred upon them Dathan and Abiram were of another Tribe the tribe of Reuben These as is probable had another aime and that at the chiefe civill government wherein God had set Moses Reuben being the eldest sonne of Israel these two brothers were d Pronepotes Numb 26. 5. under nephewes to Reuben three generations from him and imagined that they comming from the eldest sonne should be the chiefe overall Thus having no regard to the choice which God had made of Moses and Aaron they would thrust themselves into places of eminency The Lord was so highly displeased hereat as he destroyed them and such as tooke part with them with two fearefull judgements The earth suddenly opened and swallowed up some of them alive and fire suddenly flamed out upon others and destroyed them e Numb 16. 35. Two hundred and fifty are expresly noted to be consumed by the fire How many were swallowed up by the earth is not expressed but it may be conjectured that they were a great multitude This was the matter of Korah here mentioned Korah was the Ring-leader of all For f Numb 16. 1. he is the first mentioned in the conspiracy g 5. He impudently gathered an head against Moses and Aaron while h 12. Dathan and Abiram abode in their tents i Numb 26. 9. It is said of Dathan and Abiram that they strove against Moses and Aaron in the conspiracy of Korah So as the conspiracy was Korahs especially He was the chiefe conspirator The matter therefore here intended compriseth under it both the earths swallowing up of some and the fires consuming of others The people that by the earths opening and fires breaking out perished are said to die in the matter of Korah because his ambition being the first motive of that rebellion he was a cause of their sinne and so of their judgement Thus their death is imputed to him They died in his businesse about his matter The Summe of this verse is A declaration of the severity of Gods indignation which is 1. Propounded in the number of those that died of this plague 14700. 2. Aggravated by other fearefull judgements executed the day before Besides those that died about the matter of Korah Here have we 1. A generall intimation of the judgements Besides those that died 2. A manifestation of the originall cause of all The matter of Korah The first point sheweth that I. A plague can quickly destroy a multitude The aggravation pointeth at other judgements that were the day before inflicted on the people and giveth
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
disease are most successefull in curing the disease For it is a principle verified by all sciences Take away the cause the effect followes They that well find out the cause of a judgement wil be carefull if they feele the smart of a judgement to pull away that cause Which if it be rightly done the end why God inflicted the judgement is accomplished God having his end he will soone cease to strike That which was * §. 16. before noted of the reason of the long continuance of judgements on children of men is here further confirmed namely mens negligence in searching after the true causes of them The power jealousie and justice of that God whose mercy moveth him upon removall of the cause to remove the judgement will not suffer him to take away a judgement till the cause thereof be taken away And how shall it be taken away if it be not knowne How shall it be knowne if it be not searched after Wherefore let all diligence be hereunto given whensoever we see any evidences of Gods wrath or have any just cause to suspect that it is incensed against us §. 19. Of Governours care in publique judgements V. * See §. 2. CHiefe Governours ought to be most solicitous in publique judgements So have been such as have been guided by the Spirit of God as a Numb 16. 46 Moses b Ios 7. 6. Ioshuah c Iudg. 4. 6. Deborah d 1 Sam. 7. 5. Samuel e 2 Chro. 14. 11 Asa f 20. 3. Iehosaphat g 32. 2 c. Hezekiah and others 1. To the charge of chiefe Governours belong all that are under their government So as the care not only of their owne soules but also of all their subjects soules lieth on them They are as shepheards to their flocke Therefore * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet 5. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I say 44. 28. A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer I liad ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenophontis dictum Christ the King of Kings and most supreme Governour over all is stiled the chief Shepheard and other Governors are called Shepheards both by the Holy Ghost and also by other authors For the charge and care of a good shepheard and a good King are much alike If any thorow their neglect of any warrantable meanes perish their bloud shal be required at their hands 2. Chiefe Goverours have not onely liberty themselves to use such meanes as are prescribed for removing publique judgements but also power to enjoyne and command all under their authority to do what in such cases the Lord requireth h 2 Chro 34. 32 Iosiah caused all that were found in Ierusalem and Benjamin to stand to the covenant which he had made with God 3. They being publique persons their example is a great inducement to others to imitate them So as their care provoketh many to be carefull in using all good meanes to remove the judgement 4. They beare Gods image and stand in Gods roome in which respect their solicitous care is both more acceptable unto God and more availeable for effecting that which they aime at For on the contrary side their sinnes are more hainous Regum ac Principum praepositorum scelere populi plerumque delentur Hier. Comment in Ier 15. lib. 3. and more pernicious then the sinnes of private persons Insomuch as a whole people is oft destroyed by the wickednesse of Governours Oh that such as are in high and eminent places that are set over others and are as Gods on earth were of the same mind that David was That they were thorowly affected with the publique judgements that are from time to time inflicted on their land That they were carefull and conscionable in using the meanes which in Gods Word are sanctified for removing judgements Then assuredly would publique judgements be neither so sierce nor so long Let our prayer be to God daily for our governours that the Lord would make them especially sensible of publique judgements and conscionable in doing their parts for removing them So shall God have the honour they the comfort we the profit and benefit Otherwise if Governours sinne Quicquid delirant Reges plectuntur Achvi Hor. Epist l. 1. Epist 2. ad Lol. their people are like to feele the smart of it as in Davids time 2 Sam. 24. 1 c. §. 20. Of seeking to God for removing judgements VI. * See § 2. GOD is to be sought unto for removing judgements Observe all the instances * § 18. before given of seeking out the causes of judgement and you shall find them all to prove the point propounded of seeking to God Vnto all which a 1 King 8 35 c. the worthy patterne of Salomons prayer made at the dedication of the temple may well be added b Psal 10 15. Amos 5. 4. God himselfe directs us to seeke succour of him c Isa 8. 19. 55. 6. Zeph. 2. 3. His Prophets do much presse as much d Jer. 50 4. Zac. 8 21. This is made a property of such as are effectually called of God and e Hos 5. 15. on whom judgements do kindly worke f 2 King 1. 3. Isa 9. 13. 30. 1. The contrary that men should seeke of others rather then of God is justly and sharply upbraided to them g Isa 45. 7. Amos 3. 6. It is God that inflicteth judgements on children of men Who then but he should be sought unto for removing them but the Lord No creature can take away that which the Creatour sends but the Creatour himselfe As this is most true of all manner of judgements so in particular of that which we have in hand which is famine whereupon I will a little more insist in the Sessions following §. 21. Of Gods causing famine THat God sendeth famine upon a land is most evident by these and other like proofes 1. Gods owne testimony For expresly he saith of himselfe a Amos 4 6 7. I have given you cleannesse of teeth in all your cities and want of bread in all your places c. 2. b Deut. 28. 23 38. Gods threatnings of this judgement The things which God threatneth come from God 3. c Gen. 41. 16 c. 1 King 17. 1. 2 King 8. 1. Act 11. 28. Predictions of famine by such as were indued with the spirit of God For God reveales to such what he intends to do And upon such revelations men of God have foretold famines 4. d Deu. 11. 14 15 Psal 145. 16. The plenty which commeth from God For if God be the giver of plenty surely the want of plenty yea and famine too must needs be from him For what is famine but a want of such things which the Lord giveth to sustaine us And whence commeth that want but from Gods with-holding and not giving such things 5. The causes of famine e See § 6. Deut. 11. 16 17 1 King
others misery 140 IVDGEMENTS Iudgements continued by sins continuance 153 Iudgements under good Governours 147 Causes thereof 147 Iudgements no rule to judge a profession by 150 Iudgements under pious Governours what duties they require 151 Iudgements causes to be searched out 151. 154 Iudgements causes found out a means to remove judgements 155 For removing Iudgements God to be sought to 157 Iudgements deferred thorow clemency 150 L LEather eaten in famine 136. 166 Locusts cause famine 159 M MAgistrates See Governours Magistrates care in famine 142 Manassehs sins punished in Iosias time 149 Ministers vaine soothing 141 Mother eates her owne child 167 Multitudes die of famine 165 N NOble women by famine made beggers 169 O OBedience to pious Governours 152 P PAtience in famine 154 Pious polities and Princes not exempted from judgements 147 Pious Princes oft provoke Godswrath 148 Plagues arise from famine 137 Plagues cause famine 160 Plague kils such as kept from famine 169 Plenty how procured 138 Plenty from God 138. 139. 158 Predecessours sins punished in their successours 148. 149 Prodigality procureth famine 140 Profession mis-judged by outward judgements 150 Promises for succour in famine 145 Examples of accomplishing such Promises 146 Provide against a deare yeare 139. 141. 154 R RAine wanting causeth famine 158 Raine overmuch causeth also famine 159 S SAuls sin why punished in Davids time 149 Secondary causes ordered by God 158 Sieges cause great famine 163 Sinnes which cause famine 139 Sinne continued cause of continuing judgement 153 Staffe of bread 161 Starveds cries 169 Strangers not to be ill handled 140 Subjects must pray for their Governours 152. 156. 157 Subjects obedience 152 Subiects impiety brings judgement in the time of pious Princes 147 Successours punished for predecessours sins 148. 149 Superstitious attributing plenty to false authours 139 Supplication in famine 144 V VErmine consume corne hoorded up 170 W WAnt of raine a means of famine 158 159 Winters over sharpe cause famine 159 Word of God the means to enquire of him 161 Word of God rejected causeth famine 140. 141 FINIS THE CHVRCHES CONQVEST over the SWORD Set out on EXOD. Chap. XVII Verse VIII c. to the end Hereunto is added THE EXTENT OF GODS PROVIDENCE On MAT. Chap. X. Vers XXIX XXX XXXI Occasioned by a Downe-fall of Papists AND THE DIGNITIE OF CHIVALRY Raised out of II. CHRON. VIII IX By WILLIAM GOVGE LONDON Printed by George Miller for Edward Brewster and are to be sold at his Shop at the Signe of the Bible at the great North doore of Pauls 1631. TO THE RIGHT HONOVRABLE ROBERT Lord RICH Baron of LEEZ and Earle of WARWICK AND TO THE RIGHT Honourable the Countesse of WARWICK His most worthy Consort All Honour that may make to their true Happinesse Right Honourable THE Divine Providence whereby all things are wisely ordered hath by a most sacred neare firme and inviolable band knit you two together and made you one Most meet it is therefore that the like honour be done and the like respect testified to the one as to the other especially where there is just cause of an answerable respect as the Author of this Treatise here dedicated to your Honours hath for the dedication thereof to you both For SIR THis Treatise treateth of Warre Your Lordship is knowne to be a Man of Warre It setteth out Ioshua a Generall of an undaunted spirit Your spirit hath been proved to be such an one It sheweth how Moses when he tarried at home was very sollicitous for his countrimen in the field And is not such your care Vpon mention made of Moses there commeth to my mind this great commendation He is faithfull in all my house given to him by God himself Faithful he was in his own observation of al Gods ordināces which belonged to him Who of so eminēt a place more eminent then your Honour herin Faithful he was also in deputing to the Lords service men fit for their function The abundance of able and faitDhfull Ministers in Essex and other places where the Patronage of Church-livings appertaineth to y r Honour is the seaie of your Faithfulnes in this respect The greater is the glory of this kind of piety because therin you do patrissare tread in the steps of your worthy Father of blessed memory What infant could not be copious in setting out the dignity of this piety whereby God is so much honoured his Church edified many distressed consciences comforted and millions of soules saved There is yet further a more particular bond of relation which bindeth me in person and paines to yeeld all homage unto y r Honour that is the small inheritance I hold within your Lordships Royalty at Hadly in Essex Hereto I might adde the benefit of your Predecessours charity on the Free-Schoole at Felsted in Essex where I was trained up three yeares together and the continuall favours which from your youth you have shewed to me your selfe as well as I being trained up at Eaton and thence comming to Cambridge MADAM THere are in this Treatise many points concerning Devotion not unfit for a devout Lady such an elect Lady as S. Iohn dedicated his Second Epistle unto a Lady whom all that knew the truth loved in the truth and for the truths sake a Lady whose children walked in the truth an evidence that the Lady who loved the truth her selfe was carefull to communicate that to her beloved children which she had found to be sweet and comfortable to her own soule And this for the Mothers honor doth the Apostle there mention I that have long knowne your Honour even from the child-hood of your now well grown daughters two worthy Ladies and beene acquainted as with your religious care in their good education so with your owne pious course of life wherin I make no question but that still you continue could not omit so faire an opportunity of testifying that duty which I owe you Hereby that which is made publique for the view of all is in speciall dedicated to your Honour that having a particular interest therein you may be more diligent in perusing it The principall points herein handled which may best whet on your pious devotion concerne Prayer the Manner of performing that Heavenly duty the Power and Efficacy thereof when it is made in faith and the benefit of persevering therein at least so long as just occasion giveth occasion of persisting without fainting These and other like points are handled in this Treatise which may be as I suppose usefull to your devout mind By these and many other enducements hath he beene emboldened to tender this small evidence of much respect to your Honours who as he humbly craveth a gracious acceptance so he faithfully promiseth to continue at the Throne of Grace Your Honours Sollicitour WILLIAM GOVGE TO THE TRVLY NOBLE AND MOST WORTHY OF ALL HONOUR SIR NATHANAEL RICHE 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 SIR YOur owne Worth The publike good Service which you have done to 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
the other side implieth that V. Vnion of spirits is very helpfull 6. The event following hereupon that Moses hands were steddy declares that VI. The weake are strengthened by aid from others 7. The continuance of all that was done untill the going downe of the sun as it amplifieth the point before mentioned of the strength which they that faint may receive by aid from others so it gives demonstration that VII If need require prayer must be long continued Herof read The whole Armour of God on Eph. 6. 18. Treat 3. Part. 2. § 98. Part. 6. § 137 c. §. 49. Of considering others weaknesse I. * * * See §. 48. DVe consideration is to be taken of one anothers weaknesse Many are the exhortations of Scripture tending hereunto such as these a a a Phil. 2. 4. Looke every man also on the things of others b b b Heb. 10. 24. Let us consider one another c. The pitifull aspect which the c c c Luke 10. 30. Samaritan cast upon the wounded man commended by the Lord and the Priests and Levites unmercifull passing by reproved in the parable do further give good evidence to the equity of the duty Notice and consideration of our brothers need is the ground of that compassion which may be wrought in our bowels whereby we are moved to afford the best succour that we can It is oft noted of Christ that f f f Mat. 14. 14. Luk. 7 13. he saw such and such and had compassion on them g g g Ezek. 16. 6. Yea God himselfe thus expresseth the occasion of that compassion which he shewed to his Church When I passed by thee and saw thee polluted c. God here taketh upon him the affection of man whereby he sheweth what may in man move compassion O that men would be watchfull one over another to observe wherein their brother fainteth or faileth and afford what helpe and succour they can as Abishai did to David 2 Sam. 21. 15 16 17. Herein we should prove as Gods one to another Thus might Governours do much good to their Subjects and Subjects againe to their Governours So Ministers to their People and People to their Ministers So Husbands and Wives Neighbours and Neighbours Friends and Friends yea all of all sorts We are all one flesh mutuall members of one and the same body Let us therefore be of like affection one to another and as ready to helpe and succour each other as one member is to succour another Howsoever Cain most un-brotherly yea very butcherly said Am I my brothers keeper yet he ought to have beene his brothers keeper as all of us are and therefore as keepers of Gen. 4. 9. one another we ought to consider one another §. 50. Of supporting others weakenesse II. * * * See §. 48. ALL good meanes must be used to support our brothers weakenesse To this tend such admonitions as these a a a Isa 35. 3. 1 Thes 5. 14. Strengthen ye the weake hands and comfort the feeble knees Comfort the feeble minded support the weake b b b Act. 20. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hereunto the Apostle puts a must which imports a necessity ye ought or ye must support the weake The Greeke word translated support is oft used for c c c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. in Fab. under-propping a thing ready to fall and d d d Luk. 1. 54. Vide Bezoe annot majores in hunc loc in Act. 20. 35. for taking one that is weake by the hand to raise him up A fit Metaphor for the point in hand That which is noted of Christs taking by the hand such as were e e e Mar. 1. 31. weake f f f Mat. 14. 31. ready to sinke yea and g g g Mar. 5. 41. dead when he meant to raise them giveth evidence of the equity of the fore-mentioned duty God himselfe doth hereby testifie that goodnesse which is in him and that care which he taketh of men in their weaknesse for saith he h h h Ezek. 34 16. I will bind up that which was broken and wil strengthen ohat which was sick Hereupon his people are incouraged in their weaknesse to seeke succour of him i i i Hos 6. 1 2. Come say they Let us returne unto the Lord for he will heale us He will bind us up he will revive us He will raise us up In this respect the Spirit of God hath this title k k k Ioh. 14. 26. Comforter by a kind of property given him For our better stability l l l Psal 91. 11. God hath given his Angels charge over us to keepe us c. If thus the Father Sonne Holy Ghost and holy Angels be so tender over us as in our weaknesse to support us should not we use all the good meanes we can to succour and support one another in our weakenesses Many motives there be to presse this point As Motives to succour one another 1. That propinquity which is betwixt children of men who are all one flesh Hide not therefore thy selfe from thine owne flesh Isa 58. 7. 2. That Condition wherein all are and whereby they are Considerare debemus quod aegritudinem sive animae sive corporis quam in homine alio videmus etiam nos habere possumus Hoc ergo exhibe amus c. Aug. deverb Apost Serm. 21. subject to such necessities as may need others succour The Apostle therefore where he presseth this duty of restoring others inferreth this motive Considering thy selfe least thou also be tempted Gal. 6. 1. 3. That humanity which becomes our nature whereby we give evidence that there are such bowels in us as are moved at others necessities Christ therefore tooke unto himselfe our nature that he might give evidence thereby that he was mercifull Heb. 2. 17. It is inhumanity not to be touched with others needs 4. That mercy which is required to be shewed to asses and oxen which lying under their burdens are to be helped up And are not men more worthy then asses or oxen Exo. 23. 5. Deu. 22. 4. 5. That Sympathy which is in other creatures Even unreasonable creatures are ready to run at the cry of such as are of their owne kind Should reasonable men have lesse sympathy then unreasonable beasts Lam. 4. 3. 6. That efficacy of regeneration which of Wolves Leopards Lyons Beares Aspes and Cockatrices maketh Calves Lambs Kids and Children Isa 11. 6 c. 7. That pity and compassion that readinesse and forwardnesse that is in God to succour and support us in all our weaknesses whereof before Be ye therefore followers of God Be ye mercifull as your father is mercifull Eph. 5. 1. Luke 6. 36. By our willingnesse and readinesse to succour such as need our succour we gaine assurance and give evidence that our corrupt nature is altered Do they well consider