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
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
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
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
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