Gods Three Arrows, Section 38 – Section 41
§. 38. Of the meaning, method, and doctrines of the tenth Verſe.
EXOD. XVII. X.
And Moſes, Aaron, and Hur went up to the top of the hill.
*See §. 1.THe performance of that promiſe which Moſes made, V. 9 is here generally propounded. The performance is expreſſed almoſt in the ſame words wherein the promiſe was propounded. In the promiſe, Moſes ſaid, I will ſtand on the top of the hill. In the performance it is ſaid, Moſes went up to the top of the hill. Only here is not mentioned the rod of God in his hand: but here are added two Aſſistants that went with Moſes, which were Aaron and Hur.
Of Aaron much is ſpoken in other places. His name was agreeable to his function. For, Aaron importeth a teacher; and Prieſts (whereof he was the firſt and chiefeſt) were Summum Sacerdotium ab Aaron cepiſſe definimus Aug. quaeſt ſuper Levit l. 3. q. 23.teachers: whereupon it is ſaid, The Priests lips ſhould keepe knowledge: and they ſhould ſeeke the law at his mouth, Mal. 2. 7. This Aaron was elder brother to Moſes, Exo. 6. 20. For, they died both in the ſame yeare; and Aaron was 123 years old, Numb. 33. 38, 39. And Moſes but a 120 Deut. 34. 7. Yet was Moſes preferred before Aaron. For in that God ſaith to Moſes of Aaron, He ſhalbe thy ſpokeſman unto the people, he importeth a Principality in Moſes, and a Miniſtry Cum dicit tibi loquetur ad populum, ſatis indi cat in Moyſe Principatum, in Aaron Miniſte rium. Aug. Quaeſt. ſuper. Exo. l 2. q. 10.in Aaron: which is yet further confirmed, in that it is added, Thou ſhalt be to him inſtead of God, Exo. 4. 16.
Many and great were the prerogatives conferred on Aaron. For,
1. He was choſen to aſſiſt Moſes in the meſſages which from God were ſent to Pharaoh, and in the wonders which were done in Egypt, Exo. 4. 30. & 5. 1. For, Aaron could ſpeake well, Exo. 4 14.
2. When Moſes was abſent 40 dayes, Aaron was appointed chiefe Governour in his roome, Exo. 24. …4. & 32. 1.
3. Aaron was the firſt that was annointed High-Prieſt, Veſtem ſumebat Aaron, qua eius ſummitas appareret. Aug. loc. citat.and clothed with the glorious prieſtly ornaments, Exod. 29. 5, &c.
4. The Prieſt-hood was conferred upon Aaron and his ſeed by a perpetuall covenant. None els might execute the ſervices appertaining thereto, Lev. 7. 36. Num. 18. 8. Num. 16. 40. 2 Chro. 26. 18.
5. In teſtimony of Gods choice of Aaron, his rod onelyonly among all the rods of the heads of Iſrael, did bud, bloſſome, and bring forth ripe almonds: and thereupon it was kept as a perpetuall memoriall before the Lord, Numb. 17. 8, 10. Hebr. 9. 4.
7. Aaron was to make an attonement when Gods wrath was kindled: and when multitudes died of the plague, he ſtood betwixt the living and the dead: and the plague was ſtayed, Numb. 16. 46, 48.
8. Aaron both in regard of his externall function, and alſo of his internall diſpoſition is ſtiled The Saint of the Lord, Pſal. 106. 16. Ob. He made a golden calfe, Exo. 32. 4. He with Miriam murmured againſt Moſes, Numb. 12. 1. He was incredulous, Numb. 20. 13. Anſw. Theſe were indeed great ſinnes. and manifeſt fruits of the fleſh: but onelyonly particulars. The diſpoſition of his ſoule, and generall courſe of life was holy. Which of the Saints had not their blemiſhes? As the fleſh may be in 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 aforeignHur. 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 bforeign Heſt. 8, 15.white. Governours of old were wont ſo to be arrayed. cforeign 1 Kin. 21. 8, 11. Neh. 2. 16.—5. 7 Iſa. 34. 12. Quos Propheta (Ier. 27. 20.) nū cupat foreign Targum foreign 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. dMoſes 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 ati…num fraternarum auxilijs indigemus. Aug Probae Epiſt. 12. cap 16into 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 Commonwealth 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 Commēt. 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 aIoſ. 7. 6.Ioſhua, and the Elders of Iſrael in his time, of b1 Sam. 7. 9.Samuel, of c2 Chro. 13 14.the Priests in Abijahs time, of d—14. 11.Aſa, e—20. 6.Iehoſaphat, f—32 20.Hezekiah and Iſaiah.
Magiſtrates and Miniſters have the charge not onelyonly 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 g2 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 aExo. 8. 12, 32.they went out from Pharaoh, and cried unto the Lord. Yea, though 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. c1 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—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 louelove 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. ePſal. 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, wilbe 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.