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
and Angels is a meere humane invention never could any Papist give any good proofe for it out of Gods Word nor ever hereafter can any do it That which is not in Gods Word cannot be drawne out of it This is such strange fire as will devoure them that use it even as a Lev. 10. 1 2. The fire that went out from the Lord devoured Nadab and Abihu and as b Numb 16. 35. that which consumed the two hundred and fifty men that being of the conspiracy of Korah offered incense incense that much incensed the fire of Gods wrath To reason the case a little with our adversaries Why do they not content themselves with that pure and sweet incense that Christ our great Priest offereth up Is it not sufficient Need any thing can any thing be added to the dignity and efficacy of that which Christ doth Can man or Angell do any thing more then God-man Are any more beloved of the Father then he But they pretend humility forsooth Sinfull men are unworthy to go to so worthy a Mediatour as the Sonne of God Therefore they have the Spirits of just men made perfect in heaven and the holy Angels to be their Mediatours Answ 1. Pretence of humility without warrant of Gods Word is high presumption c Hypocrisin hu militatis Oecu men in Col. 2. 19. He fitly stiled this kind of humility that stiled it a shew or a maske of humility counterfeit humility And d Vulgò dicitur qui divitem affectat thelo-dives qui sapientem thelo-sapiens Ergò hic thelo humilis dici tur i affectans humilitatem Aug. Epist ad Paulin he more finely that by a new coined word compounded part of Greeke and part of Latin called it Thelo-humilitatem will-humility voluntary or affected humility which is plaine and palpable arrogancy 2. Though Angels and Saints in heaven be more perfect then men on earth yet are they not worthy of such an office as to be Mediators Intercessors to God for others Or this office of Intercession is too much vilified or celestiall creatures too much dignified and deified by accounting them Intercessours in relation to God 3. Christ himselfe is deprived of one of his prime functions and honours by ascribing it to others or at least he hath co-partners and assistants joyned with him Which to do is intollerable presumption 4. The love of Christ to man is thereby exceedingly impeached For he was made like to his brethren that he might be a mercifull and faithfull High-Priest in things pertaining to Hebr 2. 17. God c. This end of his taking our nature on him is frustrated if we need other Mediatours to him To what end is he made man if there need other Mediatours to present us to him Wherein appeares he to be so mercifull if of our selves we may not have accesse to him who was made as our selves a Sonne of man The excellency necessity sufficiency and commodity of Well use and trust to Christs intercession Christs intercession being by the Gospell evidently revealed unto us it becommeth us to take such notice thereof and to be so instructed therein as we may in all our needs wisely use it and confidently trust to it They wisely use it that on all occasions when they approach to God have the eye of their soule fixed on Christ abiding in heaven at Gods right hand and making intercession thorow his mediation and intercession present their persons their prayers and all their holy services to God the Father Especially when Gods wrath is provoked and any signes thereof begin to manifest themselves then to humble their soules at the throne of grace then thorow the intercession of Christ to crave mercy and pardon That forme wherwith the Church useth to conclude her prayers thorow Iesus Christ our Lord is a worthy form and pertinent to the point in hand In using the words our heart ought to be lift up unto Christ and set on him sitting on Gods right hand Yea though such words be not alwayes expressed yet every petition made to God every thanks offered to him every thing wherein we have to do with God must in mind and heart be intended thorow the mediation and intercession of Christ We read of incense offered with the prayers of Saints the smoke whereof ascended before God This incense is the Rev. 8. 3 4. intercession of Christ They trust to his intercession who use no others but his and in the use of his rest confidently that they shal be accepted Thus may we thus must we do We may do it because what soever is in us to discourage us or any way to make us doubt of acceptance is so abundantly supplied in Christ as all matter of doubt and feare is thereby taken away We must do it for the honour of Christ for the comfort of our owne soules Christ is much honoured by the stedfast faith of his Saints Thereby the dignity of his person the merit of his sacrifice the favour of his Father the efficacy of his intercession and other his Divine excellencies are acknowledged The soule of him that in faith expecteth thorow Christ acceptation cannot but be much comforted This was it that much encouraged and comforted Stephen even then when his malicious enemies gnashed on him with their Act. 7. 54 55. teeth that he saw Iesus standing on the right hand of God That of Stephen was extraordinary For the heavens were actually really opened and Christ in that body wherein he was seene on earth and wherewith he ascended into heaven appeared unto him being in the highest heaven Stephens sight was also extraordinarily quickned and enabled distinctly to perceive and discerne a visible object so far off Such an extraordinary bodily sight of Christ is not to be expected of us Yet as truly and to as great comfort of soule may we with the spirituall eye of the soule the eye of faith see Christ sitting in heaven for us as it is said of Moses By faith he endured as seeing him who is invisible Heb. 11. 27. Thus to eye Christ with his incense his intercession before God in dangers and distresses in feares and perplexities while we live when we are giving up the ghost can not but bring unspeakeable comfort to the soule §. 40. Of the scope of the last clause of the 46 Verse NVMB. 16. 46. For there is wrath gone out from the Lord the plague is begun A Reason of the fore-mentioned direction given to Aaron is here rendred as is evident by this causall particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FOR. The reason is taken from the manifestation of Gods wrath and confirmed by an effect or evidence thereof a plague The reason may thus be framed When Gods wrath is gone out attonement must be made But now Gods wrath is gone out Therefore now an attonement must be made That Gods wrath was gone out he proves by the effect thereof which may be
14. 14. Mar. 1. 41. Luk. 7. 13 14. Of the Sonne of God it is oft noted that when he saw such and such in misery he had compassion on them and healed or otherwise helped them namely then at that instant when he first saw them He delayed not his succour he put it not off but presently instantly gave outward proofe of his inward compassion d Eph 5. 1 2. Be ye therefore followers of God as deare children and walke in love as Christ hath loved us And as God and Christ manifest their love to us by a speedy and seasonable succour so let us give proofe of our true love For this end let us remember those that are in bonds as bound with them and them that suffer adversity as being our selves also Heb. 13. 3. in the body Let us make the case of them that are in misery as our owne case As we would not that others which are able to helpe us should suffer us to lie scorching in the fire of affliction but with all the speed they can pull us out so let us deale with others A good turne quickly done is doubly done Bis dat qui cito dat Senec. lib. de Benef. §. 60. Of the boldnesse in danger which a good warrant giveth IIII. * Sec §. 52. A Good calling may make one bold in danger This is true of such as had the warrant of an extraordinary calling and of such as have ordinary warrantable callings a Exo. 1 c. 3. c Moses by vertue of his speciall calling boldly opposed himselfe against Pharaoh b Heb. 11. 27. Not fearing the wrath of the King Ioshua by vertue of his calling undertooke a warre against many mighty nations and kingdomes So did many of the Iudges d 1 Sam 17. 34. David on this ground set upon a Beare at one time and on a Lion at another and slew them both e Lev. 13. 2 c. 14. 36 c. A Priest by vertue of his calling readily and securely admitted lepers to come to him viewed them touched them and went into houses infected with leprosie to view where or how farre the leprosie had spread it selfe yet was the leprosie infectious A good calling is that way wherein God by his Divine A calling is a good warrant providence setteth a man and wherein he hath appointed him to walke f Psal 91. 11. In that way he hath given his Angels charge over him to keepe him Where we have g Heb. 1. 14. the Angels to minister for us and to h Psal 34. 7. encampe round about us what need we feare They will either keepe us safe from danger in this world Or if it seeme good to God to take us out of this world they will carie our soules into heaven as i Luk. 16. 22. they did the soule of Lazarus For application of this point it is requisite that we be Who to abide in plague time well instructed by Gods Word in the kind of our calling whether it be lawfull and warrantable or no. As for extraordinary callings they must be warranted by an extraordinary spirit which is rare if at all in these dayes But ordinary callings have their expresse warrant in Gods Word As the callings of Magistrates Ministers Souldiers Husbands and Wives Parents and Children Masters and Servants Nurses and Helpers in all kinds of necessities These may these must in their place calling expose themselves to danger for performing the work which by vertue of their place belongeth unto them Captains and Soldiers must stand against enemies though thereby they endanger their lives Magistrates must abide in Cities and other places besieged or infected with contagious diseases to see good order kept to take order for supply of such necessaries as are fit for all sorts though by abiding there they be in danger So Ministers must abide in such places to instruct direct comfort encourage the people under their charge So husbands and wives being one flesh must have such a tender respect each of other as not to forsake one another for feare of infection or other like danger Servants also Nurses and others that in such cases take upon them or by publique authority are appointed to be helpers to such as are infected with the plague or any other contagious and infectious disease are bound to attend such persons and abide by them yea though it be with danger of their owne lives For it is necessary that such persons be looked unto To forsake and leave them that are not able to helpe themselves to themselves is more then barbarous inhumanity It is necessary that some abide by them Who more bound then they that have an especiall calling thereto They with greatest confidence may depend on Gods speciall providence for protection from infection If they be infected and die they with greatest comfort may yeeld up their soules into Gods hands as dying in that place wherein God hath set them In these cases God hath called them to venter their lives for their brethren and thereby to give evidence of their true brotherly love Of old Christians were so charitable in relieving such as were visited with the plague as willingly they hazarded their owne lives For proofe whereof I will here set downe what Dionysius Bishop of Alexandria reporteth in an Epistle to the Brethren in Egypt Euseb Eccl. Hist lib. 7. c. 21. The charity of ancient Christians to their brethren visited with the plague Many of our brethren by reason of their great love and brotherly charity sparing not themselves cleaved one to another visited the sicke of the plague and attended upon them diligently cured them in Christ which cost them their lives And being full of other mens maladies tooke the infection of their neighbours and translated of their owne accord the sorrowes of others upon themselves fulfilling indeed the common saying that Friendship is alwayes to be retained and departing this life they seemed the off-scowring of others In this sort the best of our brethren departed this life whereof some were Ministers some Deacons in great reverence amongst the common people So that this kind of Death for their great piety and strength of faith may seeme to differ nothing from Martyrdome For they tooke the dead bodies of the Saints whose breasts and hands and faces lay upwards and closed their eyes shut their mouthes and joyntly with one accord being like affectioned imbraced them washed them and prepared their funerals and a little while after they enjoyed the like themselves For the living continually traced the steps of the dead But among the Heathen all fell out on the contrary For scarce had Heathens inhumanity in plague times the Pestilence taken place amongst them but they diverted themselves and fled from their most loving and dearest friends They threw them halfe dead in the streets The dead they left unburied to be devoured of Dogs to the end they might
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
generall inference thereupon So that we we Christians that live so many yeares after Ioshuaes time we may boldly say the Lord is my helper I will not feare c. Heb. 13. 5 6. Though we cannot therefore expect the same particular Quis est qui considerat opera Dei quibus regitur administratur totus hic mundus non obstupescit obruiturque miraculis Aug in Ioh. 2. Tract 8. Faciem quodam modo ponentes ad ea quae fecit dorsum ponimus ad artificem qui fecit Ibid. works of God to be done for us that of old were done for others yet the generals we may and ought to believe that that God which provided for and delivered of old such as trusted in him is still able and willing to provide for and deliver such as now trust in him These generals expect from God As for the means and manner of doing it referre them to his wisdome He ever remaineth the same God as in his power so in his will affection and compassion towards such as trust in him He can by sundry means bring things to the same issue If thorowly and advisedly the usuall works of God were considered even those whereby the whole world is ruled and governed who would not be astonished even as at miracles and by the miraculousnesse of them be strengthened in faith But many turning their faces to the works that are done turne their backes to him that did them Whence it comes to passe that neither God hath the glory which belongs to him nor man that profit which otherwise he might reape from the works of God Gather now ye that trust in the Lord gather what evidences Observe Gods former works ye can by Gods former works of his power and will Oft meditate thereon plead them in prayer before God In your catalogue of Gods former works be sure you leave not out such as are done in your daies and to your selves in particular whereof upon experimentall evidence you may say to God marvellous are thy works and that my soule knoweth Psal 139. 14. right well The works which were brought to Moses his mind by holding up this rod were such as were done in his daies before his eyes by his ministry Such works as are done in our daies and to our selves make the deepest impression and have the most effectuall and mighty operation Such were they whereby Iacob and David were strengthened Gen. 32. 10. 1 Sam. 17. 56. in their faith Though we have not such a visible signe of Gods former works as this rod was which Moses held up yet we have as good and sure staies for our faith to rest upon For we have Gods works recorded in Gods Word a Word of truth And we may say as the Psalmist doth We have heard with our eares O God our fathers have told us Psal 44. 1. what works thou diddest in their daies in the times of old And God hath in our dayes and before our eyes done such works as give us sufficient ground to trust in him We have memories to retaine them We have minds to meditate on them We may if we will register and record them What could Moses his rod do more then al these Though we want that externall signe yet we have the substance And by a right use of what we have our faith in God may be strengthened as Moses was by the use of this rod. Ruminate therfore on Gods bringing in the Gospell in King Henry the 8 daies On establishing it in King Edward the 6 daies On the courage comfort and constancy that he gave to Martyrs in Queene Maries daies On the restoring of the Gospell in blessed Queene Elizabeths daies On the many victories then given especially in 88. On the many deliverances from Papists treasons especially in 605. As occasion is offered seriously ponder and meditate on these and other like works of God and thereby shalt thou find much vigour infused into thy faith Withall well note the promises of God For this rod which Moses tooke up to the hill was a signe of Gods promise Take this rod in thine hand saith God wherewith Exo. 4. 17. thou shalt do signes Gods promises are the most proper ground-worke of faith as I have * * * The whole Armour of God on Eph. 6 16. Treat 2. Part. 6 § 71 c. elswhere shewed §. 34. Of the benefit of a perswasion of others prayers VIII * * * See §. 26. PErswasion of others prayers addeth much courage in dangerous imployments This was one reason why a a a Num. 10. 9. God in his Law ordred that his Priests should go with their silver trumpets into the armies of his people that by that signe his people might be assured of the Priests prayers and be thereby the more encouraged b b b 2 Chro. 13. 14 Thus were the people in Abijahs time much encouraged This questionlesse was the reason why c c c Iudg. 4. 8. Barak was so importunate to have Deborah go with him to the warre Her sex might make him thinke that she was not fit to lead an army or to fight But he knowing her to be a Prophetesse did also know that her prayers would be availeable with the Lord and withall he thought that the sight of the battell would extend her spirit the more earnestly to call upon the Lord for them Did not this perswasion encourage him who speaking of his troubles said d d d Phil. 1. 19. I know that this shall turne to my salvation thorow your prayer Gods people being acquainted with Gods Word thereby know that God is the fountaine of all blessing and that prayer is the means of receiving all needfull blessing from him and that the prayers of others are availeable with God Muliùm valent preces in communi multorum Hier. Commēt in Rom. 15. as well as their owne and that when others prayers are joyned with theirs they are so much the more powerfull How can they then but be the more incouraged by their perswasion of others prayers for them Of craving others prayers See The whole Armour of God on Eph. 6. 19. Treat 3 §. 137. Good cause there is for this very cause when any go about any weighty difficult or dangerous worke or when they are in any dangers or feares to crave the prayers of such as they count faithfull as e e e 2 King 19. 4. Hezekiah did of Isayah And for them of whom this duty is desired by solemne promise to bind themselves to do it as f f f 1 Sam. 12. 23. Samuel did that so they who desire it may have the more cause to believe that it shall be performed And if the worke enterprised be publique meet it is that a fast be proclaimed and publique prayers enjoyned for their good successe By these publique prayers more notice may be taken of the many prayers that by many persons are
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
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