Gods Three Arrows, Section 51 – Section 56
§. 51. Of that diſpenſation which is yeelded to man in divine matters.
III. *See § 48.MAns weakneſſe gaineth diſpenſation for circumſtances in divine matters. Thus aGen. 47. 31.Iacob being old and weake worſhipped God in his bed, manifeſted by his bowing of himſelf upon the beds head, and was therein accepted. For, it is ſaid that he did it bHeb. 11. 21.in faith. Thus the cIoſ. 5. 5.Iſraelites all the while they were in the wilderneſſe (dNum. 9. 17. Where they were on a ſudden, whenſoever the cloud aroſe, to remove from place to place) had a diſpenſation for circumciſion. Thus e1 Sam. 21. 6.David in his need had a diſpenſation to eat the ſhew-bread: And f—1. 22.Hannah to tarrie at home, and not to go to the Temple while ſhe gave her child ſucke. But to ceaſe from reckoning up more particular inſtances, this generall manifeſtation of Gods mind concerning mercy, (g I deſire gHoſ. 6. 6. Mat. 12. 7. Per hoc ubi ſcriptum eſt, miſericordiam magis volo quam ſacrificium, nihil aliud quam ſacrificio ſacrificium praelatum oportet intelligi: quoniam illud quod ab hominibus appellatur ſacrificium, ſignum eſt veri ſacrificij. Porro autem miſericordia verum ſacrificium eſt. Aug. de Civ. Dei. l, 20. c. 5.mercy and not ſacrifice) gives good warrant for the foreſaid diſpenſation. For by ſacrifice he meaneth externall rites and ordinances, wherein and whereby worſhip is performed to God: by mercy, ſuch ſubſtantiall duties as tend to mans good. Thus he prefers ſacrifice to ſacrifice. Sacrifice conſiſting on externall rites, to ſacrifice of ſubſtantiall duties: which are to do good, and to ſhew mercy. With ſuch ſacrifices God is well pleaſed, Heb. 13. 16. Theſe therfore are the true ſacrifices.
All externall rites are ordained eſpecially for mans helpe and good. If therefore they ſtand in oppoſition to it, or hinder it, they faile of their maine end, and ſo are not of that uſe for which they are ordained: and thereupon give place, and have a diſpenſation to be omitted.
Ob. This is to preferre the ſecond Table before the firſt, and conſequently man before God.
Anſw. Nothing leſſe. For, the ſubſtance of the firſt Table gives not place to the ſubſtance of the ſecond. but the circumſtance of the firſt to the ſubſtance of the ſecond. Indeed if the ſubſtance of each Table ſhould come in oppoſition, the ſecond Table ſhould give place. Inſtance Abrahams readines to ſacrifice his ſonne at Gods command. (Gen. 22. 2, &c.) For, obedience to Gods expreſſe charge is of the ſubſtance of the firſt Table. Saul therefore in ſparing Agag, though it might ſeeme to be a worke of mercy, ſinned. For, this indeed is to preferre man before God, 1 Sam. 15. 23.
The pretence which hypocrites make of piety in a diligent Hypocrites taxed.obſervation of the externall rites appertaining thereto, and yet in the meane while regard neither mercy nor juſtice, is hereby manifeſted to be a very vaine pretence. Chriſt denounceth a woe againſt ſuch as devoure widowes houſes, and for a 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. aGal. 6. 2.The Apoſtle giveth this in expreſſe charge to Chriſtians: and preſſeth it by that bRom. 12. 15.ſympathy which becommeth them, manifeſted by weeping with them that weepe: and cHeb. 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, d1 Cor. 9. 19, &c.I have made my ſelfe ſervant to all. VntoUnto 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, e2 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, fIſa. 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 ſhalbe 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 aAct. 2 46. foreign of foreign ſimilis, vel idom: & foreign 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, bAct. 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 cIudg. 20. 1. Neh 8. 1. foreign 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. dMat. 18. 19. foreign De conſenſu vocis, ſeu ſoni foreign propriè dicitur.The word whereby the Evangeliſt ſetteth out conſent in prayer, implieth as much.
3. Vnion of ſpirits is an eſpeciall meanes to quicken and ſharpen one anothers ſpirits; as iron ſharpneth iron, Prov. 27. 17, 19.
Strong motives theſe are to frequent publique aſſemblies; to bring all the family together to prayer: for husbands and wives to joyne together: ſo friends, &c.
§. 54. Of that ſtability which the weake may receive by others ſupportance.
VI. *See §. 48.THe weak are ſtrengthened by aid from others. The words which are uſed in exhortations to that duty of ſuccouring the weake import as much, which are ſuch as theſe, aIſa 35 3.ſtrengthen, bAct. 20. 35.ſupport, c1 Theſ. 5. 14.comfort, dGal. 6. 1.restore, &c. If the weake could not by others ſupportance be ſtrengthened, ſupported, comforted, restored, in vaine were thoſe duties preſſed. But as eGen. 45. 27.the ſpirit of Iacob revived when he heard that Ioſeph lived, as f1 Theſ. 3. 7.Paul was comforted by the good tidings which Timotheus brought him of the Theſſalonians faith, and as gDan. 10. 19.Daniel was ſtrengthened by the Angels encouragement, ſo other weake ones by ſuch meanes as have beene afforded them. h2 King. 5. 13.Naaman began to have ſome ſeed of faith by his ſervants ſeaſonable admonition. i1 Sam. 19. 7.—20. 2.—23 16.David was comforted by Ionathans oft comming to him. k2 Chro. 32. 8.Hezekiahs people reſted themſelves on the comfortable words that he ſpake to them. lEzr. 5. 1, 2. Hag 1. 14.Zerubbabel and the Iewes with him were greatly encouraged by the propheſies of Haggai and Zechariah. mNeh. 2. 18.And their poſterity ſtrengthened their hands to build the city by Nehemiahs comming to them, and encouraging them. nMat. 8. 27.—14 27.—17. 7. Luke 24. 52. Ioh. 20. 20.—21. 7.Oft were the Diſciples after great feare much comforted by Chriſts preſence and conſolatory ſpeeches.
God, who hath enjoyned this means of helping and ſupporting one another, will give his bleſſing thereunto when it is rightly uſed: and what God bleſſeth ſhalbe effectuall to that whereunto it is uſed: ſo as in faith we may expect a good iſſue from our endeavours in this kind.
As this effect which uſeth to ariſe from that mutuall help and ſuccour that is offered to ſuch as are weake, aggravateth their inhumanity who refuſe or neglect to do what they might for ſtrengthening the weake, and eſtabliſhing the feeble, (for, if thorow want of helpe they fall and periſh, they, who might have reſtored and ſet them up, make themſelves acceſſary to their deſtruction;) ſo it is a very forcible motive to provoke us with all care, diligence, & good conſcience to performe the fore named duties of o§. 48.conſidering our brothers weakeneſſe, of p§ 49.uſing all good meanes to ſupport the ſame, yea and of q§. 51. Cervi cum fretum tranſeunt ſic ſe ordinant ut onera capitum ſuorum quae geſtant in cornibus, ſuper invicem portent, ita ut poſterior ſuper anteriorem cervice porrecta caput collocet. Et quia neceſſe eſt unum eſſe qui caeteros praecedens, non anteſe habeat cui caput inclinet, vicibus dicuntur id agere &c. … fretum tranſcunt, &c. Aug. de verb. Apoſt. Serm. 21putting under our owne ſhoulders, and bearing his burden. For our labour herein will not be loſt. As Moſes was here enabled by Aaron and Hur well to do that which of himſelfe he could not have done ſo well, ſo maiſt thou whoſoever expect a bleſſing in that which thou doeſt anſwerable to thine endeavor: and alſo in they weaknes find like help from others. It is reported of Harts, that by ones bearing up anothers head, which is by reaſon of their hornes ſo heavy, as it would drowne them in the ſea, they are enabled ſafely to ſwim over the ſea, till they come to firme land. For, they uſe ſo to diſpoſe themſelves, as the latter laieth his head on the formers hind parts. And becauſe it is neceſſary that one of them be firſt, that firſt after he hath ſome while led the reſt, commeth behind all: and in like manner do the reſt in their courſe. Thus every one as he is wearied by ſwimming before, is refreſhed by comming behind, and reſting on another. Thus may Chriſtians refreſh the wearied.
§. 55. Of the meaning and doctrines of the thirteenth Verſe.
EXOD. XVII. XIII.
And Ioſhua diſcomfited Amalek and his people with the edge of the ſword.
*See §. 1,THe ſucceſſe of all before noted is in this verſe ſet down. It was a glorious Conquest.
The Conquerour is here ſaid to be the fore-mentioned Ioſhua. He being the Generall of the victorious army, the victory is by a Synechdoche, attributed to him. The Generall is put for the whole army under his command: as it uſeth in other places of holy writ, yea and in other Hiſtoriographers to be.
The word (aforeign et dejecit. foreign diſcomfited) whereby the victory is expreſſed, ſignifieth ſo to overthrow one as he is not able to riſe againe. The bcontrivit. Chald. & Syr. ponunt foreign pro foreignHebrewes do ſet out the meaning of it by a word that ſignifieth to break to peeces. cforeign fugavit.The Greeke LXX turne it by a word that ſignifieth to put to flight.
The enemies ſubdued are compriſed under this collective word Amalek, whereof *§ 2.before. By his people, are meant ſuch as tooke part with the King, or chiefe heads of the Amalakites: whether they were of the ſame or another ſtock. This clauſe, His people, is added to ſhew that they who had any hand in his unjuſt warre, had their ſhare in the juſt vengeance.
The inſtrument wherewith they were puniſhed is here ſaid to be the edge of the ſword, or word for word, dforeignthe mouth of the ſword. For as a mouth devoureth that which entreth into it, ſo a ſword by the ſharpe edge of it deſtroyeth that which is ſtrucken with it. Therefore the very name of eforeign Gladius. Vaſtitas. Deſolatio.a ſword in Hebrew ſignifieth deſtruction: and a ſword is ſaid to f2 Sam. 2. 26.—11. 25.devoure.
The ſetting out of this ſucceſſe pointeth out five obſervable points.
I. The iſſue of warre is eſpecially attributed to the Generall. For, onelyonly Ioſhua the Generall is here mentioned, he is ſaid to vanquiſh the enemy.
II. Lawfull warre well waged proves proſperous. The ſucceſſe expreſſed by Ioſhua's diſcomfiting the enemy ſheweth that this warre was proſperous. And in Scripture the ſucceſſe which God gave to his Church of old is recorded, to ſhew what his Church in ſucceeding ages may in like caſes expect.
III. They that first begin warre may have the worst in warre. For, Amalek firſt began, and Amalek was diſcomfited.
IIII. Acceſſaries make themſelves liable to the judgement that falls on the Principall. For, the people, even they that tooke part with Amalek, are deſtroyed, as well as Amalek.
V. Enemies in warre may lawfully be ſlaine. For, this expreſſion of the inſtrument wherewith they were diſcomfited (with the edge of the ſword) ſheweth that they were ſlain: and that which was here done by Ioſhua, was lawfully done. God approved it.
§. 56. Of attributing ſucceſſe in warre to Generals.
I. *See §. 55.THe iſſue of war is eſpecially attributed to Generals. aGen. 14. 19.Melchizedek bleſſed Abraham onelyonly, for the victory which he with his confederates obtained. The many and great conqueſts which were made under bIoſ. 10 41.Ioſhua and c2 Sam 8. 1, &cDavid are attributed to them alone. Many more like inſtances might be given out of ſacred writ and other hiſtories. The pompous triumphs which Generals made among the Graecians, Romans, and other nations give evidence hereunto.
The proweſſe, courage, wiſdome, and other like warlike What depends on good Generals.vertues of Generals and Commanders, make much, under the divine providence to the obtaining of victory. The marſhalling of the army dependeth wholly on their direction. They at their diſcretion cauſe alarms or retraits to be ſounded. By their example, by their encouragements or diſcouragements, the whole army is much animated or daunted. Hence is it that a good Generall is accounted d2 Sam. 18. 3. Chab…ias ſolebat dicere, terribiliorem eſſe cervorum exercitum Leone duce, quam Leonum agmen ducente Cervo. Plut. in Apothegworth ten thouſand others. The name of an experienced and victorious Generall hath oft frighted the enemies. Yea, it is ſaid, that an army of Staggs whoſe Generall is a Lion, is better then an army of Lions whoſe Generall is a Stagge. We read therefore that after God had raiſed up a Iudge to deliver Iſrael, and that the Iudge had given proofe of his valour, eIudg. 3. 11, 30—8. 28.the land had reſt all his daies: whereby is implied that the enemy durſt not take up armes againſt him. Terrible was the name of Ioſhua to the Canaanites, of David to the Philistines, of Iehu to the Achabites, of Hazael to the Iſraelites, of the Machabites to the Nations, of Achilles to the Trojans, of Hector to the Graecians, of Cyrus to the Babylonians, of Alexander to the Perſians, of Epaminondas to the Macedonians, of the Scipioes to the Carthaginians, of Hanibal to the Romans, of Caeſar to the Gauls, of Scanderbeg to the Turks, of the Black Prince to the French, and ſo of other valiant Generals to their enemies.
Generals in this reſpect have more then ordinary need of wiſdome, watchfulneſſe, proweſſe, juſtice, temperance, induſtry, What requiſite for good Generals.and other like warlike vertues. Yea alſo of all others it behoveth them to be at peace with God, to have faith in him, as gHeb. 11. 32.Ioſhua, Gedeon, Baruk, Sampſon, Iephte, David, and other pious and victorious Generals had. For, ſo great matters lying on them, as hath before beene noted, ſo much being expected from them, and ſo much attributed to them, in caſe the battels which under them are fought, have good ſucceſſe, great reaſon that they eſpecially be fitted with all things, that (as means) may produce a good iſſue.
It is alſo an eſpeciall point of prudence for Princes and Military exerciſes to be maintained.States to maintaine Artilery and Military exerciſes, not onelyonly in time of warre, but at all other times, though never ſo peaceable, that ſo men might be fitted to be Generals, and Vſus magiſter optimus, Cic. pro C. Rab. Spartanorum reſp. tanti habebatur apud ſingulas nationes, ut non claſſem, non militem, non aurum ab ea peterent ſed unum Spartanorum ducem: quo accepto, ſe tutos arbitrabantur. Patric. de regn lib. 1. tit. 13.other Commanders in armies. Continuall exerciſe is an eſpeciall helpe hereunto. For, Vſe makes ready, and expert. It is the beſt maſter that can be. The State of the Spartans gave good proofe hereof: For, thereupon they were ſo highly accounted of by all nations, as they would not deſire of them ſhipping, ſouldiers, coine, or any ſuch like proviſion, but a Spartan Captaine: which if they obtained, they thought themſelves ſafe. But of theſe Artilery exerciſes I have *The Dignity of Chivalry.elſwhere more largely ſpoken.