Gods Three Arrows, Section 25 – Section 28
§. 25. Of the rod which Moſes uſed.
EXOD. XVII. IX.
With the rod of God in mine hand.
MVch is ſpoken of the rod here mentioned. But what kind of rod it was, is not agreed upon by all. *foreign inclinavit, declinavit.The word, according to the notation of it, ſignifieth a thing to leane on. The ſtrength of bread is ſet out by this word, and ſtiled aforeign panis baculum. Lev. 26. 26.the ſtaffe of bread. That alſo whereupon wicked men do repoſe their truſt and confidence, is by this very word expreſſed, and called bforeign baculum impiorū Iſa 14. 5.the ſtaffe of the wicked. cforeign cum chirik ſignificat tectum. Cum patach, baculum.A bed, whereupon a man lieth and reſteth himſelfe, is ſignified by a word which commeth from the ſame root, and hath the very ſame letters, though not the ſame points: wherein the LXX being ſomwhat miſtaken, do tranſlate the Hebrew word that ſignifieth a bed, by a Greeke word that ſignifieth a ſtaffe: which gave occaſion to that ſeeming difference betwixt Moſes and him that wrote the Epiſtle to the Hebrewes, about Iſraels bowing himſelfe dforeign ad caput lecti.upon the beds head, (as it is in Gen. 47. 31.) and eforeign Super extremo baculi ſui.VponUpon the top of his ſtaffe (as it is in Heb. 11. 21.) Both which may well ſtand together. For, being an old man and weake, he was faine to have a ſtaffe to reſt on, and leaning thereon, he bowed towards the beds head. By the fore-named notation, and uſuall acceptation of the word it appeareth that that which is here tranſlated a rod, was not a wand, (as ſome would have it) or a riding ſtick: ſuch rods are not to be leaned upon: *Iſa. 10. 15.The Prophet Iſaiah (where he maketh an expreſſe difference betwixt a rod and a ſtaffe) uſeth fforeignanother word to ſet out a rod, and gforeignthe word of this text to ſet out a ſtaffe. The rods which the chiefe of every Tribe uſed to have, have this hforeign Num. 17. 2.title: which queſtionleſſe were ſuch as prime Officers at Court uſe to have, called White-staves. The firſt time of mentioning the rod here ſpoken of, was when iExo 3 1.—4. 2.God appeared to Moſes as he was keeping ſheepe. Whence ſome (and that not without probability) do gather, that this, which is tranſlated a rod, was a ſhepheards crooke. But were it a ſhepheards crooke, or a ſtaffe, or a wand, in regard of the uſe that we may make thereof, all is as one. This is it whereof God ſaid to Moſes, kExo 4. 17.Thou ſhalt take this rod in thine hand wherewith thou ſhalt do ſignes.
Wonders done with Moſes his rod. De mirandis factis per virgam Moyſis. lege Hieron. Comment. in Ezek. 29. lib. 9.Many admirable things are noted of this rod. By it,
1. It being turned into a ſerpent, the rods of the inchanters, which ſeemed alſo to be ſerpents, were ſwallowed up, Exo 7. 10, 12.
2. The waters in the rivers of Egypt were turned into bloud, Exo. 7. 20.
3. Duſt was turned into lice, Exo. 8. 17.
4. Thunder, haile, and lightning fell, Exo. 9. 23.
5. An Eaſt-wind was raiſed, which brought graſhoppers, Exo. 10. 13.
6. The Red Sea was devided, Exo. 14. 16.
7. The rock gave out water, Exo. 17. 6.
8. The victory here mentioned was obtained, Exod. 17. 9.
Why called the rod of God Virga Dei dicitur quae primum dicta eſt virga Aaron, poſtea vero virga Moyſis, ſic ut dicitur ſpiritus Heliae qui eſt ſpiritus Dei, cujus particeps factus eſt Helias, &c. Aug. Quaeſt. ſuper. Exo. l. 2, q. 65.This rod is here, as in other places, called the rod of God, becauſe
1. God appointed Moſes to uſe it, Exo. 4. 20.
2. God promiſed that wonders ſhould be done by it, Exo. 4. 17.
3. God wrought the miracles that were done by it: ſo as, it was Gods inſtrument, Exo. 3. 20.
4. It was a viſible memoriall of Gods mighty power, Exo. 17. 5, 6.
It is alſo aExo. 7. 9, 12, 19.—8. 16, 17.ſometimes called Aarons rod, becauſe God appointed Aaron to uſe it in working the firſt miracles that were wrought in Egypt. And it was moſt uſually ſtiled b—9. 23.—10. 13.—14. 16.—17. 5.Moſes his rod, c—4. 2.becauſe it firſt belonged to him before any miracles were wrought by it: and becauſe he moſt uſed it.
This Rod, Moſes here promiſeth to take with him in his hand, that being in the mount, he might hold it up as the Lords ſtandard: and that both in regard of himſelfe, and alſo in regard of the ſouldiers in the field.
For himſelfe, that by looking on it he might be put in mind of Gods former works manifeſted by that rod: and ſo have his faith the more ſtrengthened.
For them in the field, that they might have a viſible evidence of his ſted faſtneſſe in calling upon God for them: and ſo be the more encouraged.
§. 26. Of the reſolution and obſervations of the latter part of the ninth verſe.
EXOD. XVII. IX.
To morrow I will ſtand on the top of the hill with the rod of God in mine hand.
THe maine Scope of this promiſe made by Moſes, is to aſſure thoſe whom he ſent forth into the field to fight, that he for his part would not be wanting to aſſiſt them with his beſt prayers. For in this promiſe is a deſcription of his manner of praying for them.
More particularly we are to obſerve
1. The Perſon that maketh the promiſe. I, ſaith Moſes, that went not with them.
2. The Substance of the promiſe. This may be diſtinguiſhed into foure branches.
1. The Matter, or particular thing that is promiſed, will ſtand.
2. The time when. Tomorrow.
3. The Place where. On the top of the hill.
4. The Inſtrument wherewith. In ſetting down whereof there is noted
1. The Inſtrument it ſelfe. With the rod of God.
2. The Manner of uſing it, In mine hand.
1. The Inference of this promiſe upon the charge given to Ioſhua, (the charge being for providing good outward means, the promiſe, of earneſt praier) giveth us to underſtand that,
I. Prayer muſt be added to other preparations.
2. The Perſon that promiſeth to pray being one of thoſe that taried at home, and went not out to the war, giveth inſtance, that,
II. Prayer for good ſucceſſe in warre is to be made by ſuch as tarry at home.
3. The phraſe whereby the thing promiſed is expreſſed (will ſtand) being an externall geſture of prayer, ſheweth, that,
III. Inward devotion of heart is to be manifeſted by the outward diſpoſition of body.
4. The Time prefixed (to morrow) being before the battell was ended, declareth, that,
IIII. Succour muſt be ſought of God in ſeaſon.
5. & 6. The Place being firſt on an hill, which was in the open field: and then on the top of the hill, whence the army might be ſeene of Moſes, implieth, that,
V. Any place may be fit for prayer.
VI. Knowledge of that for which prayer is made is an eſpeciall meanes to ſharpen prayer.
7. The Rod which he taketh with him, being the rod of God, wherewith God had before wrought many wonderfull works, importeth, that,
VII. Conſideration of Gods former workes is of ſpeciall uſe to ſtrengthen faith.
8. The Manner of uſing it, by holding it in his hand, namely to this end that Ioſhua and other ſouldiers might ſee it, intimateth, that,
VIII. Perſwaſion of others prayers addeth much courage in dangerous imployments.
§. 27. Of joyning prayer with other meanes.
I. *§. 26.PRayer must be added to other preparations. When aGen. 32. 6, &cIacob heard that his brother Eſau was comming againſt him with 400 men, he tooke the beſt order that he could either by preſents to pacifie his brother, or, if ſome of his company were ſlaine, yet to make an eſcape with others: but withall he prayeth to God for protection, yea in prayer he wreſtled till he prevailed. bIudg. 11. 29, 30.Iphthah leads out againſt the Ammonites a well furniſhed army: yet voweth a vow unto the Lord. Now a vow is an evidence of earneſt prayer. Though his particular vow be not to be juſtified, yet his manner of going to warre is commendable. Samuel doth,c1 Sam. 7. 5, &c as Moſes here, he gathereth Iſrael together to fight againſt the Philiſtims, and promiſeth to pray for them. The d2 Sam. 23. 8, &c.number of worthies, and the e—24. 9.multitude of valiant Souldiers that David had, beare witneſſe to his prudence in preparing externall means: and his many fPſal. 7. 1, &c.—25. 2, 19, 20.—44. 1, &c.prayers recorded in the Pſalmes, give evidence of his piety in ſeeking helpe of God. g2 Chro. 17. 12, &c.—20. 3.Very much is ſpoken of Iehoſaphats great preparations: yet when he heard of the approach of enemies, by faſting and prayer he ſought helpe of God. So many other faithfull Saints. After that the Apoſtle had exhorted Chriſtians to be ſtrong in the Lord, and to put on the whole armour of God, wherwith he ſheweth how a Chriſtian may be armed from top to toe, he addeth this exhortation, hEph 6. 10, 18 See The whole armour of God, on Eph. 6. 18. § 1.Pray alwayes with all prayer, &c.
Means without Gods bleſſing are of no uſe. iPſal. 127. 1.Except the Lord build the houſe they labour in vaine that build it: Well therefore ſaith the Pſalmiſt, k—44. 6.I will not trust in my bow, neither ſhall my ſword ſave me. But *See The whole armour of God on Eph. 6. 18 §. 18, 22.prayer is that which God hath ſanctified for obtaining his bleſſing, and his helpe. To this purpoſe is prayer exceeding, powerfull. It hath alwayes (if at leaſt it were made aright) obtained victory.
What now may we judge of them that thinke prayer then only needfull when other means faile? To ſay the leaſt of them Reprehenſion of ſuch as ſeparate prayer and other meanes.they ſhew thēſelves apparently ignorāt of the ſupreme power of God in ordering means: which are ſo ſubordinate to the divine providence, as without it they are of no uſe at all: and withall they ſhew very little zeale of Gods glory. For were there not an abſolute neceſſity of prayer, and that in regard of ſome benefit to themſelves, it appeares that prayer as it is a part of Gods worſhip, and a means to ſet out Gods honour, ſhould never be made by them.
If in this caſe neglect of prayer be ſuch a point of impiety, what is it to enterpriſe war with masks, enterludes, playes, and ſuch kind of ſports? Can a bleſſing be expected in ſuch courſes?
Set this patterne of Moſes before you, all of all ſorts. Whether other means faile or abound, let not this of prayer Nibil eſt tam arduum at que diſf…ile quod non Deo adiuvante planiſſimum at que expeditiſſimum fiat. In ipſum ita que ſuſpenſi, ab eo auxilium deprecantes, quod inſtituimus quaeramus. Aug. de lib. arbit. c. 6.be neglected. This makes a ſupply where other means are wanting. This makes other preparations ſucceſſefull. Let therfore all armies be ſent forth by Chriſtian Princes with more then ordinary prayer. Thus may we in greateſt diſtreſſes be ſure of ſuccour. For there is nothing ſo hard but with Gods helpe it may be made eaſie. On him therefore let us depend: of him let us ſeeke helpe, and ſo accompliſh our purpoſes.
§. 28. Of their care who tarry at home to pray for them that go to warre.
II. *See §. 26.PRayer for good ſucceſſe in warre is to be made by ſuch as tarry at home. So did a1 Sam 7. 9.Samuel. b—4. 13.Elies waiting for newes out of the army, implieth that his prayer was not wanting. cPſal. 60.That ſolemne forme of thanks which David gave to God upon Ioabs returne with victory, giveth proofe of his praying for the armies. dGen, 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 ſhalbe abomination. Thus wicked perſons are betrayers of ſuch as (out of the places where they dwell) goe to warre.