Commentary on Habakkuk, Commentary · Chapter 3 · Verses 11-14
Verſe 11. The Sun and Moon ſtood ſtill in their habitation: at the light of thine arrows they went, at the ſhining of thy glittring ſpear. 12 Thou didſt march through the Land in indignation, thou didſt threſh the heathen in anger. 13 Thou wenteſt forth for the ſalvation of thy people, even for ſalvation with thine Anointed: thou woundeſt the head out of the houſe of the wicked by diſcovering the foundation to the neck. Selah. 14 Thou doeſt ſtrike through with his ſtaves the head of his villages, they that came out as a whirlwind to ſcatter me, their rejoycing was as to devoure the poor ſecretly.
I Read all this together, becauſe I conceive it hath reference to one ſtory, and that is recorded in the book of Joſhua.
For after Iſrael came into the land of Canaan, and had deſtroyed Jericho, and the City of Ai: the Gibeonites terrified with this news, craftily pretending themſelves to be a people dwelling in a far Country, and for the name of Gods ſake, whoſe wonderfull works they had heard of, they deſired to make a league with Joſhua. Joſhua and the Elders were deceived, and confirmed a league with them by oath.
But after the fraud was detected, Iſrael made the Gebeonites ſerve them, but they were under the protection of Iſrael.
This league of Gibeon with Joſhua did much trouble the neighbouring Kings, for they feared Gibeon, being a ſtrong City, therefore five Kings do make war againſt Gibeon to ſmite it. The Gibeonites ſend to Joſhua for ſuccours, Ioſhua according to his oath of confederacy with them came from Gilgal, he, and all the people of war with him,Ver. 7. and all the mighty men of valour, he gave the aſſault to the five Kings and their Army, he diſcomfited them, and made them fly.
Then the Lord rained ſtones from Heaven upon them: Ver. 11.there were more that died with the hailſtones, then they whom the children of Iſrael ſlow with the Sword.
Then ſpake Joſhua to the Lord, Ver. 12.in the day when the Lord delivered up the Amorites before the children of Iſrael: Sun ſtand thou ſtill upon Gibeon, and thou Moon in the valley of Ajalon.
And the Sun ſtood ſtil, Ver. 13.and the Moon ſtayed untill the people had avenged themſelves upon their enemies: Is not this written in the book of Jaſher? ſo the Sun ſtood ſtill in the midſt of Heaven, and haſted not to goe down about a whole day.
And there was no day like that before it nor after it, Verſe 14.that the Lord hearkned to the voice of a man: for the Lord fought for Iſrael.
This is the wonder that Habakkuk our Prophet doth here commemorate, a miracle yet freſh in the memory of the Church, yet by computation of times from the time of Joſhua, when this was done to this time of Habakkuk: when this is remembred were paſt, more then 700 years.
Habakkuk doth well to remember this, for of all the miracles that God wrought for Iſrael, this was the greateſt; here Heaven fought againſt Earth, the Sun and Moon ſtood ſtill to give light to the Battail, and the faithfull witneſſes of Heaven (ſo the Sun is called) ſtaid his courſe to bear witneſſe how God fought for Iſrael.
We may truly ſay to Iſrael, Tibi militat aether: Obſerve the words of the Prophet, how well they follow the hiſtory in Joſhua. Habukkuk ſaith,
The Sun and Moon ſtood ſtill in their habitation, they ſtood in their ſeverall ſphear wherein they move, for theſe be their habitations, and note that they both ſtood ſtil, Sun and Moon. For the Moon borrowing all her light of the Sun, had ſhe kept her courſe while the Sun had ſtood ſtill the length of a day, there had been great irregularity of motion in theſe Caeleſtiall bodies, from the conſtant order ſet them by their Maker in their Creation.
Obſerve alſo, that he doth not ſay the earth ſtood ſtill, but the Sun: it had been, as ſome ſaid, the Earth and the Moon ſtood ſtill as the Sun and the Moon, and our underſtanding would have as ſoon apprehended, if that new Aſtronomy had had been then revealed, which ſome of our Empericks, and Journeymen in that excellent Science of Aſtronomy have of late revived in their Almanacks, telling the world that they have long been in a wrong belief, that the Sun moveth, and the earth is fixed, for they believe that the Sun is fixed, and the earth is moved.
And to evade the cleer evidence of this text, which tels it for a wonder that the Sun ſtood ſtill, they ſay, this is ſpoken to our capacity, becauſe to our ſight it ſo ſeemeth, that the Sun moveth, and the earth is fixed, but indeed it is otherwiſe.
Our capacity I think hath much wrong done in this, for if the Word of God had told us, that God had created the Sun to ſtand ſtill, and the Earth to move, it is more likely that we ſhould have taken his Word for it, and have believed it as it is, as well as now we believe it, as it appears.
We are neither incapable nor incredulous, but that many againſt the letter of Scripture have written, and made more believe, that the Sun ſtands ſtill from the creation.
The common defence of this opinion grounded upon Gods application of himſelf, to humane capacity, doth make figures in ſtory where is no need, and maketh David a man of ſmall judgment in the knowledge of the Sun, who ſaith, that God hath ſet a tabernacle for the Sun in the Heavens, (called here) an habitation, Which is a Bridegroome comming out of his chamber, and rejoyceth, as a ſtrong man, to run his race.
His going forth is from the end of the Heaven, and his circuit unto the ends of it.
Doth not this Prophet ſpeak of the glory of God, declared in the motion, not the ſtation of the Sun? or in the glory of God ſhewed in our opinion of the Suns motion, not in the truth thereof.
Greater ſecrets then this are revealed in holy Scripture, which are againſt the vouchie of the outward ſenſe, or the rationall diſcourſe of man, and no doubt, but if the Sun had ſtood ſtill, and the earth that we live upon had moved, when this miracle was by the ſpirit of truth recorded, it had been ſo ſet down to us, as followeth:
[At the light of thine Arrows they went, at the ſhining of thy glittering ſpear.]
The meaning, I conceive, to be this, that the Sun and Moon did not now keep their ordinary motion appointed in their Creation, but by a miraculons diſpenſation they attended the arrows of God and his ſpears.
For God declared himſelf in this war, to be the God of Iſrael, by ſhining arrows and glittring ſpears, he meaneth not onelyonly the arms of Iſrael his people, but the apparent demonſtration of his owne miraculous and extraordinary power declared in this war;
For you heard in the ſtory, that God caſt down great ſtones from Heaven upon them, which ſlew more then Iſraels ſword did.
Theſe were arrows of God, and his ſpears with which he fought for Iſrael, they are called bright and gliſtring both.
1 Becauſe the Sun-ſhining upon theſe great hailſtones reflected a dazeling light from them, as experience telleth us, both in ſnow, ice, hailſtones, and all waterie bodies.
2. And becauſe in this judgment, there was ſo manifeſt appearance of the immediate hand of God in this war.
Thus Mr. Calvine doth underſtand theſe words, and ſaith, Sol retentus eſt, ut daret locum ſagittis & haſtae Dei.
OnelyOnly, he ſeemeth to me ſomewhat too ſtrict, when he ſaith, per ſagittas & haſtam nihil aliud intelligit, quam arma populi Dei.
Yes ſure, he meaneth his own weapons too, with which he fought from heaven, and thoſe rather, as the more ſhining and glittering. Montauus, alſo upon theſe words, ſaith, Solem & Lunam curſus ſuos ad commoditatem exercitus ſacri temperaſſe.
Junius alſo and Beza do conceive that theſe hailſtones fell not without thunder and lightning which are the terrours of heaven, and the voice of God, it followeth.
[Thou diddeſt march through the Land in indignation, thou diddeſt threſh the heathen in anger] this, (as I conceive hath reference to the following victories, by which all the land of Canaan was ſubdued to Iſrael, for the Church here confeſſeth, that as God by deed of gift, had long before aſſured this promiſed land of the heathen to his Iſrael, ſo he gave them a full poſſeſſion thereof by marching through the land, and by threſhing the inhabitants thereof.
Thus the Church confeſſeth.
We have heard with our ears, O god, our Fathers have told us, Pſal. 44.2.what work thou didſt in their days, in the time of old.
How thou didſt drive out the heathen with thy hand, and plantedſt them in, how thou didſt afflict the people and caſt them out: For they gate not the Land in poſſeſſion by their own ſword, neither did their own arme ſave them, but thy right hand and thine arm, and the light of thy countenance, becauſe thou hadſt a favour unto them: this phraſe of marching through the Land doth expreſſe God in arms for Iſrael.
But the other phraſe of threſhing, the heathen doth imply victory, and full power over them, even to the ſtripping them out of all.
[Thou wenteſt forth for the ſalvation of thy people, even for ſalvation with thine annointed.]
The cauſe why God put himſelf into this quarrel was the preſervation of his people, where Iſrael is twice call'd the people of God, which muſt be underſtood of the adoption of grace, for by right of creation all people of the world are Gods people.
This was Iſraels glory, and it was alſo their ſafety, that they were Gods people, and how they came to be ſo, Moſes will tell.
The Lord did not ſet his love upon you, Deut. 7.7.chooſe you, becauſe ye were more in number then any people (for ye were the feweſt of all people.)
But becauſe the Lord loved you, Ver. 8.and becauſe he would keep the oath that he had ſworn unto your Fathers: that is, He loved you, becauſe he loved you. But he addeth, thou wenteſt forth with thine annointed.
Which Mr. Beza doth underſtand of David, and ſo maketh a long ſtride from the conqueſt of Canaan, to the reigne of David, and from theſe victories to Davids victories many, many years after.
And Tremelius and Junius do ſo apply the text, Mr. Calvine lead them all into this Expoſition.
Others conceive, that the former commemoration is continued, and they that are before called Gods people, are here called Gods annointed: for whereſoever there is election, there is unction, and we may ſay of Iſrael, that God annoined them with the oile of gladneſſe above all their fellow nations, for David ſaith; Non fecit taliter.
I am ſure the Seventy read and underſtand the text thus, for they read, that God went forth, foreign, the Latine reading is, Cum Chriſto tuo, and the originall Hebrew is foreign his Meſſiah, which moveth me to refer this to Chriſt, who was the bond of that love which knit God ſo to Iſrael, for whoſe ſake, God was ſo favourable to Iſrael.
Maſter Calvine doth confeſſe, that this hath reference to Chriſt, and includeth all the favours of God declared to Iſrael; from their coming out of Egypt to the laſt mercy ſhewed to them, to have come to them, non niſi interpoſito Mediatore, not without a Mediatour.
But he addeth, that the promiſe of Chriſt did more cleely appear, and was more manifeſtly revealed in the reigne of David then before, which might give comfort to the Church in diſtreſſe, that makes Maſter Calvine go ſo low as Davids reigne, to apply theſe words.
But the next words ſhew, that the former hiſtory of the wars of Iſrael, to ſettle their poſſeſſion in Canaan, and not yet at an end.
So then I underſtand that God went forth with his anointed, that is, with Jeſus Chriſt, to ſave his people, and there is the the life bloud of all the comfort in this whole Pſalme of the Church; and by this faith, by faith in this Meſſiah the juſt ſhall live. It followeth,
[Thou woundeſt the head out of the houſe of the wicked.]
By the houſe of the wicked, the land of Canaan is here meant, and by the head that God wounded, either the wiſedome and policy, or the ſovereignty and power of the Land is meant; for none of the Kings of the land could ſtand before Iſrael, ſo that the very head of the houſe was wounded.
[By diſcovering the foundation to the neck.]
This was the manner of Gods working againſt the head of the houſe of the wicked, by making the foundation naked; that is, digging up the very roots thereof, by an utter extirpation of the Inhabitants of this land.
It was Edoms cry againſt Jeruſalem, Raſe it, Raſe it: the Margent: make bare even the foundation thereof, Pſa. 137.7.as before you heard, out of Pſal. 44.
Thou haſt caſt out the Nations, and placed them in: It followeth.
[Thou didſt ſtrike through with his ſtaves the head of the Villages.]
That is, thou didſt overthrow the Inhabitauts of the land with their own ſtaves: As the Poet ſaith,
Suis & ipſa Roma viribus ruit.
He declareth here the extent of the victory not onelyonly to their walled Towns, and defenced Cities, but even to the Villages and Hamlets of the Land: ſo that no part or corner of the Land eſcaped the hand of God, or the poſſeſſion of Iſrael, but God who promiſed them that land, gave it them, and gave it all into their hands.
This, as it hath a general extent to the whole ſtory of Iſraels conqueſts, ſo it may have a more perticular reference to the ſtory of that war made in the behalf of the Gibeonites, where the five Kings that made war againſt Gibeon, hid themſelves for ſafety in a cave at Makkedah: and that cave choſen for ſafety, proved a priſon for their forth-coming, and Joſhua ſent men to roule great ſtones to ſtop the mouth of the cave till he had finiſhed the war,Joſh. 10.16. and then he brought them forth and ſlew them, and buried them in that cave.
Thus the head of the Villages were beaten with their owne ſtaves, and that cave which the Kings choſe for their ſafety was firſt made the trap to catch them, then the priſon to hold them faſt, and at laſt, the ſepulcher to bury them.
Yet more perticular reference may it have to the conqueſt of the Midianites, Judg. 7.for in that battail the Lord declared his ſtrength for Iſrael mervellouſly, for he ſaid to Gideon their Captain.
The people that are with thee, Ver. 2.are too many for me to give the Midianites into their hands, leſt Iſrael vaunt themſelves, and ſay, mine own hand hath ſaved me.
In concluſion, God would have no more to go up againſt Midian, but three hundred men.
Now the Army of the Midianites was great, as appeareth in the former Chapter, ver. 33.
Then all the Midianites, and the Amalekites, and the children of the Eaſt together.
Yet God would have no more to go againſt Midian but three hundred men againſt this great Army, of whom he ſaith before: that they came as Graſhoppers for multitude, Judg. 6.5.for both they and their Camels were without number.
And they had much vexed and impoveriſhed Iſrael, as the ſtory ſaith.
But Iſrael had the victory by thoſe three hundred men, who being divided into three Companies, in the beginning of the middle watch of the night, when the ſigne was given by Gideon, every man brake a pitcher of earth that was in his hand, and held their lamps in their left hands, and their trumpets in their right hands to ſound withall, and cryed, The ſword of the Lord and of Gideon, and they ſtood every man in his place.
And the Lord ſet every mans ſword againſt his fellow throughout all the hoaſt. Judg. 7.22.Here it is plain, how God beat them with their own ſtaves, and ſlew them with their own ſwords. And of them we may well underſtand that which followeth. They that came out as a whirl-wind to ſcatter me, their rejoycing was to devour the poor ſecretly: for the Midianites by many direptions had made them poor, and by ſpoiling the increaſe of the earth almoſt ſtarved them, and now they came as a whirl-wind in an army to deſtroy them.
Their ſecret comming to devoure the poor, it is well expreſt in the ſtory.
And ſo it was when Iſrael had ſowen,Judg. 6 3. that the Midianites came up, and the Amalakites, and the children of the Eaſt, even they came up againſt them. And they encamped againſt them, Verſe 4.and deſtroyed the encreaſe of the Earth, till thou come to Gaza, and left no ſuſtenance, neither Sheep, nor Oxe nor Aſſe.
Here they aſſaulted them ſecretly, by ſudden incurſions upon them, and they came out as a whirl-wind by ſudden violence, and they made them poor.
The words thus expounded, we may in this part of the ſection conſider.
1 The miracle of the ſtation of the Sun and Moon.
2 The victory that followed.
3 The conqueſt of Midian.
1 Of the miracle of the ſtation of the Sun and Moon.
This example of the ſtation of the Sun and Moon, Doct. 1 as attending upon the wars of the Lord, doth further confirme the former Doctrine, delivered out of the Verſe going before, that the in-animate creatures do ſerve the Lord, and the will of God is their onelyonly nature, whether he guide them by his ordinary providence, or by his ſpeciall diſpenſation of extraordinary power.
It teacheth that God is above all ſecond cauſes, ſo that his reveale determination of means, for his operations do not bind him, but his Non obſtante, often inter-curreth by vertue of his prerogative.] To expreſſe him abſolute Lord of all, Reaſ. 1 ruling all things by the word of his power, that he may be both truſted and feared above all.
To divert us from the over-weening of our fellow creatures, for many Nations having obſerved the good that the Sun doth on earth, have worſhipped the Sun, and ſome Lunatiques have as wiſely worſhipped the Moon, others have adored ſome ſpeciall Stars, as the aſcendents in their nativities.
The Aegyptians in reſpect, as is thought of the great profit that came of kine, did worſhip a living bullock, or calfe, and of them the Iſraelites learned that Idolatry.
Herodotus tels how Cambyſes comming with his conquering forces into Aegypt,Thal. 76. ſaw the Aegyptians worſhipping their calf, he drew his ſword, and cut him on the thigh, that he bled exceedingly, and ſhortly after died.
Cambyſes ſeeing this, cried out in ſcorne of the Aegyptians: O Capita nequam hujuſmodi Dii exiſtunt, carne & ſanguine praediti, & ferrum ſentienter? dignus nimirum Aegyptiis hic Deus.
Thus came into the Church the worſhip of Angels, and the Mother of our Lord and Saints, and its becauſe they were Benefactors to the Church. And after for their ſakes, their images were worſhipped, as at this day in the Church of Rome.
To divert us from this ſuperſtition and idolatry, and to teach us to know our fellow creatures, God doth alter ſometimes the eſtabliſhed order of his government, and ſaith, as Chriſt to his Diſciples. Are theſe the things you look upon.
Surely the Sun, of all things is that God hath made for the uſe and ſervice of God, as the moſt glorious, the moſt comfortable, in reſpect of light, which it giveth us from its own body, and which it bendeth to the Moon and Stars; and in reſpect of its influence, ſo that as Ambroſe calleth it, Ornamentum Coeli, the ornament of Heaven, and Oculum mundi, the eye of the world; others have called it animam mundi, the ſoul of the world, as the quickner of all living things.
Three moſt memorable evidences of Gods power in the Sun are paſt, this of the ſtanding of it for the ſpace of a whole day.
The going back of the ſhadow upon the dyall of Ahaz in the days of Hezechiah, 2 Reg. 20.11.10 degrees, And the miraculous Eclipſe at the death of Chriſt. And Chriſt foretelling the end of the world, ſaith that, The Sun ſhall be darkned, Matth. 24.29.and the Moon ſhall not give her light.
St. Auguſtine proves the Divinity from theſe things, which we call portenteous, and he blameth the Mathematicians, for affirming thoſe extraordinary effects in naturall bodies, caeleſtiall or terreſtiall to be contra naturam, againſt nature,De Civit. 21.8. quomodo eſt enim contra naturam, quod Dei fit voluntate, cum voluntas tanti Creatoris, Creaturae natura ſunt.
Portentum enim fit non contra naturam, ſed contra, quod nota eſt natura.
3 This ſtation of the Sun and Moon at this time doth ſerve to juſtifie the lawfulneſſe of a juſt war, Reaſ. 3 for they attended the arrows and the ſpear of God. This was a juſt war, for,
1 It had a warrant from God to poſſeſſe Gods Iſrael, of their own land, which God had given them, this is the warrant of policy.
2 It was againſt Idolaters, whom they were ſent to deſtroy: the warrant of Religion.
3 It was in the behalf of the Gibeonites, their confederates by oath. Lex Gentium, the Law of Nations.
It is a ſin to ſet and look on, when either our Common-wealth, or Gods Religion, or the Oath of confederacy ſuffereth.
This war was here managed openly, and in the ſight of the Sun, and God declared himſelf both of the Council of War, and an auxilary friend to his Iſrael, in the ſame, for none but he could have ſtayed the courſe of the Sun and Moon.
Now theſe extraordinary operations of God, Ʋſe. as St. Auſtine ſaith, are called, Monſtra ut a Monſtrando, ſo they are called portenta à portendo, & prodigia à porro dicendo: therefore let us ſee what they ſhew, and what they teach us.
1 They teach us the great Comandement of the law to love God, and to keep his Comandements. This power in doing ſo great things, and this mercy in doing the ſame for Iſrael, doth well deſerve that ſervice from his Church, obſerve it in a touch, remember it in the front of the law. I am the Lord thy God which brought thee out of the land of Egypt, for that leadeth us into the full ſtory of Iſraels peregrination, and is there uſed to move obedience.
And we cannot make a bettter uſe of our frequent Commemoration of the manifold mercies of God to us, then to ſtir up our ſelves to ſerve him: ſo Chriſts greater deliverance is urged by Zecharie, ut liberati ſerviamus.
2 It ſerveth to direct us in the eſtimation of the creatures of God, for the honour that we can do them lawfully, is but to glorifie God for the good we receive by them: honour is onelyonly due to him that implyeth them.
Take heed of Idols, take heed of ſuperſtition, let not another Goſpel bewitch any of us, when the Sun communicateth his light to all the world, every corner and part of the world, is not illuminate alike, there be ſome pretious ſtones that reflect the light of the Sun more then others doe: vve value theſe above other, yet we know that the light is all borrowed of the Sun.
And though in our fellow creatures the gifts and graces of God be in differing meaſures given, for which we value them above an ordinary price, yet we reſerve to our God the honour of the gift, of every good and perfect gift, who is the Father of lights, and we do him wrong if we draw any of our fellow creatures into the communion of his glory.
3 Let me adde this for caution, let not our thoughts be ſo raviſhed with the contemplation of Gods extraordinary power, ſometimes expreſſed in the ſervice of his creatures, as that we do neglect his ordinary providence: which in true judgement is more admirable.
It is Saint Auſtins note, Quae ſunt rara, ſunt mira: But he ſaith, it is more admirable to behold ſo many faces ſo unlike in forme, feature and proportion, yet we do more wonder to ſee two faces alike.
It is not ſo admirable in true judgment to ſee the Sun ſtand ſtill in heaven, as a glorious candle ſet upon a Candleſtick, as to ſee it move and ſet, and riſe in ſo conſtant manner as it doth.
Therefore, let the common providence of God looſe nothing by his extraordinary lightnings of Power, and flaſhes of Prerogative.
4 This ſerveth alſo to encourage us in the cauſe of religion, or in the juſt defence of the oppreſſed, to awake our courage and to take pains.
It belongeth not to us who are Gods Miniſters, to enquire what cauſe of wars we have at this preſent, what means muſt be uſed to commence and maintain them.
This belongeth to us to animate all that are called to juſt wars, to take courage from this example.
If the ſun ſtood ſtil whilſt Joſhua did fight for the Gibeonites, becauſe Gods oath had bound Iſrael to them is confederacy.
I cannot doubt, but the Son of righteouſneſſe, the Captain of Gods guards, the Lord of his Hoſts; will cover their heads in the day of battail, that fight for the oppreſſed Church of God, their brethren, the profeſſors of the ſame faith, the worſhippers of the ſame God.
Whereas this miracle of the ſtation of the Sun and Moon was done at the inſtance of Joſhua, we are taught to behold the truth of Gods promiſes made to his ſervants.
He had promiſed Joſhua to magnifie him in the ſight of his people, and the bleſſing of the people on Joſhua was onelyonly, the Lord be with thee, as he was with Moſes.
So he was in the diviſion of the waters of Jordan, Ioſh. 1.17.ſo was he in the conqueſt of Iericho and Ai, and never was there ſuch a thing ſeen, that the Lord heard the voice of a man to make the day two days long.
1 This was done to prevent Idolatry, that the people might not erect any memory to Moſes, to honour him with divine honour, which alſo God feared, and therefore he buried Moſes himſelf, and would let no man know where he was buried, to prevent Idolatry.
The Devil, no doubt, knew the place; that was the quarrell between Michael and the Devill, about the body of Moſes; for the Devil would faine have diſcovered where it was, to have miſ-led the people to Idolatry, but Michael reſiſted him: Now when the people ſee that he which was great in Moſes, is as great in Joſhua, and they have experience that Joſhua hath of of the ſame ſpirit that Moſes had, this doth direct their judgements not to look upon the inſtruments by whom wonders are done, but on God who doth them, and can do them as well by Joſhua as by Moſes.
2 This was done to aſſure the former promiſes of the quiet and full poſſeſſion of the land, againſt the fear which the Spies ſuggeſted;Ioſh. 10.14 for if God declare by theſe ſignes that he fighteth for Iſrael, as it is ſaid upon this ſigne, Iſrael need not fear the power of their enemies, they may go forth in the ſtrength of the Lord, his word is their warrant, his truth their aſſurance.
When we behold the ſame power of God in the change of Miniſters of his will, Ʋſe. vve learn to know vvhatſoever alteration the viciſſitude of time maketh on earth, yet, thou Lord art the ſame, and thy years do not fail. Therefore, as David ſaith, Put not your truſt in Princes, nor in any ſon of man, for there is no help in them: there is help by them, but it is not in them: our help is in the name of the Lord who hath made heaven and earth.
2 This ſhevveth the perpetual courſe of Gods favour to his Church, the faithfull ſervant of God, Moſes dieth, but the ſpirit that God put upon Moſes ſurvived him,Eliah. Eliſha. Num. 27.18. and reſted upon Joſhua, he was conſecrated to that imployment.
1 By Gods own election and deſignation.
2 By the impoſition of Moſes hands, and the devolution of ſome of his honour upon him.
3 By Gods own gift of the ſame ſpirit that vvas upon Moſes.
Thus vvhere God loveth a poople, the favour of God runeth in a full ſtream in the Chanel of his Church.
3 Seeing this conſtant truth of God in his gratious promiſes to to his Church, hath reference to our obedience: this much teach us to obey and ſerve our God in all things, that his ſun may ſhine upon our Tabernacles, and that vve may anoint our paths with butter; for as David ſaith, No good thing will he with-hold from them that ſerve the Lord.D…u…. 28.
He hath ſhevved his people vvhat they ſhall truſt too, bleſſings and curſings, life and death.
3 Doctrine. This alſo teacheth us, as the Apoſtle doth. The effectuall fervent prayer of a righteous man prevaileth much.James 5.16.
He proveth it by the example of Eliah, who though he were a man ſubject to the like paſſions, as we are, he prayed earneſtly that it might not rain, and it rained not on the earth in three years, and ſix moneths.
And he prayed again, and the heaven gave rain.
So this example of Joſhua praying, is a full example of the effectuall power of prayer, theſe examples, as that alſo of Moſes praying upon the Mount, when Joſhuah fought with Amalek, do all ſeeme to prove the force of prayer.Exod 17. And great reaſon there is that this ſhould be effectuall with God.
1 Becauſe there is no ſervice that man can perform to God, wherein he doth ſo much part with himſelf, and even lay himſelf down in prayer, for therein he openeth his heart to God, and poureth forth his ſpirit to him; and his faith doth bring God to him face to face.
When men pray as they ought, they know God and themſelves, they know and confeſſe him the faithfull Creatour, the mercifull redeemer, the gracious preſerver, the bounteous rewarder of men. And they know themſelves to be but men, that is indigent and needy, having nothing but what they receive from his hand, and of his free gift, immerent, deſerving none, not the leaſt of his favours.
Which two conſiderations do ſerve to humble us, and to honour him.
We finde in Scripture watching and faſting often joyned with prayer, as outward means to tame and ſubdue the fleſh, that it may be the leſſer able to reſiſt the power of the ſpirit, for the ſpirit is willing in the ſervant of God, but the fleſh is weak.
2 There is no part of Gods worſhip that hath ſo many precepts to impoſe it on us, as prayer hath in both the Teſtaments, none that we have ſo many examples of great ſucceſſe and prevayling with God, none that we have ſo good means to perform as prayer: none that hath ſo many promiſes made to it in holy Scripture.
1 For precepts,1 Precept. ſo ſoon as God had eſtabliſhed him an houſe for his publique worſhip, he commanded it to be called an houſe of prayer to all nations.
Solomon dedicated that houſe to God by prayer, it is Gods own Word, ſeek ye my face, it is the Churches anſwer. Thy face, O Lord, will I ſeek. And Chriſt our Saviour often in the goſpel, the Apoſtles after him enjoyns it.
2 For example we have Abraham, 2 Example.Iſaac, and Jacob, Moſes, David, Solomon, Hezekiah, Eliah, Manaſſeh, Nehemiah, Job, Samuel, Daniel: all the Prophets, all the holy men, Chriſt, his Apoſtles, all with admirable ſucceſſe,
3 For means,3 Means. Chriſt taught us to pray, ſhewed us the way to the Father, in his mediation, and by his name.
And the ſpirit which Chriſt left in his Church helpeth our infirmities.
Chriſt hath comprehended all in a few words,4 Promiſe. Whatſover you ſhall ask the Father in my name, it ſhall be given you.
Ask and receive, that your joy may be full petite, quaerite, pulſate.
Theſe great examples of ſucceſſe do all ſeem to ſtirre us up, Ʋſe to the performance of this part of Gods worſhip both.
1 In obedience to the Commandement of God, who hath impoſed this duty on us, whoſe Commandements are mighty and ought not to be light layed.
2 In an holy ambition of the beſt graces of God vvhichwhich are this way obteined of him.
3 In an humble love to our God, to whoſe preſence and conference we come by prayer.
4 In an holy imitation of thoſe great examples, vvhichwhich are ſo frequent in Gods faithfull ones, in the double Teſtament of God.
5 In a thankfull uſe of the means by God ordeined to facilitate this ſervice, that we receive not the grace of God in vain.
6 In a confident faith in Gods gratious and free promiſes, vvhichwhich are yea and Amen.
7 In an humble ſenſe and feeling of our ovvn vvants, and the neceſſities of our brethren, for ſo vve do exerciſe both our piety to God, and our charity to our ſelves and our brethren.
But this diſcourageth many,Ob. we read of great power of prayer of old, as that Moſes prayer gave Joſhua victory. Joſhuahs prayer made the Sun ſtand ſtill. Eliah by prayer, ſhut up heaven, by prayer he opened it. Daniel by prayer ſhut up the mouths of the lions in their den.
We ſee no ſuch effects of prayer now, and therefore we think prayer is not of ſuch effect now, as heretofore.
To this our anſwer is,Sol. that great and extraordinary examples of the ſucceſſe of prayer are but thinly ſcattered in the Book of God, to ſhew the power of Gods Ordinance.
Neither may that be a rule to us, that prayer is not of force as it hath been, becauſe we do not ſee ſuch great effects thereof, as have appeared in former times.
For in the time of the ſhadow, when Chriſt was ſeen in type, and under a veil, there was need of extraordinary examples to confirm faith, but to us that live in the cleer light of the goſpel, to whom Chriſt is made manifeſt to be our interceſſor, this may ſeem to ſtrengthen faith.
If God did hear the prayers of his faithful owns, and anſwered them by miracles, they had ſpeciall warrant to demand thoſe things at the hands of God.
We have no ſuch warrant, but look wee what we may pray for, and we ſhall finde that God doth anſwer us with ſucceſs.
1 That the name of God may be hollowed, doth not every faithfull ſervant of God place his truſt in this name? doth he not praiſe it for all things?
2 That the Kingdome of God may come; Is not this Kingdome of grace in the Church? doth not the believer feel Chriſt reigning in his heart, and ruling him by his ſpirit? and doth he not expect his ſecond comming in glory and believe everlaſting life.
3 That the will of God may be done here as it is in heaven, is it not ſo?
Our converſation is in heaven; doth not the whole life of a faithfull ſoul ſpend it ſelf in imitation of Chriſt, and of the Angels of God, and of the holy Saints that are gone before us to praiſe God in heaven.
4 Have we not daily bread? doth not God feed us with food convenient for us?
5 Doth not God aſſure our conſciences of the free remiſſion of our ſins?
Doth not he in temptations ſave us from the evill one that ſeeketh our deſtruction, and maketh them the exerciſes of our vertue, and are directed to the dilapidation of our faith?
We may aske nothing elſe of God but what hath reference to one of theſe petitions, and in all theſe God heareth us and granteth our requeſts.
Our own want of faith and zeal in prayer, our own neglect of the dutie, our own unthankfulneſs to God for benefits already received, our corrupt deſires to ſpend the favours of God upon our luſts, may make many of our prayers miſcarry.
Much more if we do ask any thing at the hands of God, which is not lawfull.
But let us aske as he commandeth, and the argument will follow comfortably.
If the ſervants of God have heretofore prevailed with God, ſo far as to work miracles for their good, much more will God hear our ordinary ſuits, and grant them ſo far, as may ſtand with the glory of his name, and our good.
But at adventure he hath commanded us to pray, and let us do our duty in obedience to him, and leave the ſucceſſe to his fatherly providence: prayer is the caſting our care upon God, and is not that a great comfort to us, when our care is put off and ſo repoſe, that we may ſerve our God without fear or care for things of this life.
2 The victory that followed the ſtation of the Sun and Moon, contein two things.
1 What God did in indignation to his enemies.
2 What he did in favour to his people.
1 What he did in indignation?
Conteining,
1 His martiall march through the Land.
2 His conqueſt of it,
1 His March.
Thou didſt march through the land in indignation; which tea…heth us;
That in all wars God is Lord of Hoſts, Doct. and generall of all the Armies teat fight in his quarrel.
This was aſſured to Joſhua by a Viſion, for
It came to paſſe when Joſhua was by Jericho,Joſh. 5.13. that he lifted up his eyes and looked, and behold there ſtood a man over againſt him, with his ſword drawn in his hand, and Joſhua went unto him, and ſaid unto him, art thou for user for our adverſaries?
And he ſaid nay: but as a Captaine of the hoaſt of the Lord am I now come, and Joſhua fell on his face to the earth and did worſhip.
This muſt be God that appeared to him by this Angel: and it is the ſame Angel which God before promiſed.
Behold, I ſend an Angell before thee to keep thee in the way, and to bring thee into the place which I have prepared.
Beware of him, and obey his voice, and provoke him not; Ex …2.22for he will not pardon your tranſgreſſions: for my name is in him.
This Angel muſt needs be the ſame, who is after called the Meſſiah, or anointed in the next verſe, and both the power that was given him of God to protect, and to pardon, and the charge that was given to the people not to offend him, and the worſhip which Joſhua did give him, and the name which God ſaid was in him, prove him to be Jeſus Chriſt.
All ſerves to prove that God was the leader of theſe wars, as here is ſaid. Thou didſt march through the Land.
And God doth take it upon himſelf. I the Lord do all theſe things.Eſa. 45.7.
The reaſon is, becauſe war is one of the rods of God, wherewith he doth ſcourge the ſinnes of men. For thus, ſaith the Lord God.
How much more when I ſend my four great judgments upon Jeruſalem: the firſt of them is the ſword.Ezek. 14.21.
Who can manage the judgments of God but himſelf, and therefore when wicked perſons are imployed by him to puniſh ſinners by the ſword, he confeſſeth, the ſervice done to him as in the caſe of Nebuchadnezzar, King of Babel againſt Tyrus.
I have given him the Land of Egypt, Ezech. 29. V…rſe 2….for the labour wherewith he ſerved againſt Tyrus: becauſe they wrought for me, ſaith the Lord.
God ordereth all wars, for wars, as I have ſaid, is one of Gods own rods, and none can manage them without him, ſo all wars, as they are from him, are juſt wars.
But they may be unjuſt in reſpect of them that commence and proſecute them.
The point then here taught is, that in all wars which are juſt in reſpect of God who ſmiteth them, God is the leader, and the protector of his armies, who giveth them both ſtrength to fight and victory in battail.
Theſe were Gods wars by which Iſrael was ſetled in the land of Canaan, and they were the wars of God, by which Iſrael was led away captive into Babel. you heard God himſelf ſay ſo.Hab. 1.6. For, lo, I raiſe up the Chaldaeans, that bitter and haſty nation, which ſhall march through the breadth of the land, to poſſeſs the dwelling places that are not theirs.
God was he that marched through the land then in indignation.
This teacheth us whereſoever we ſee the ſword of God abroad in the world to ſmite, Ʋſe. to confeſſe it to be Gods ſoare judgment, without whom no man could draw a ſword, or lift up his arme in the world,
God brought in his Iſrael by the ſword, and by the ſword he carrieth them out of Canaan, note.the hand of the Lord is in both.
Therefore, whatſoever preparations of war, Gods ſervants do make to hold or to recover their own right, to relieve the diſtreſſes of others, or to ſuppreſſe the injuries of oppreſſours, they muſt commit their cauſe to the Lord, and ſeek their ſtrength from him, and depend on him for their ſucceſſe.
But as God is the author and manager of all wars, ſo is he the ſpeciall protectonr of thoſe that he hath ſeparated from the world to be his Church and peculiar people, as in the ſtory of Iſraels paſſage you have heard.
In this war, God did march before his Iſrael againſt the inhabitants of Canaan, and caſt the fear of them upon them all.
This is a great advantage in all wars, to have God on their ſides, for as David ſaith, If the Lord had not been on our ſide, when men roſe up againſt us, they had ſwallowed us up, &c.
Then is God a ſpeciall protectour, when he directeth his war to the good of them whom he protecteth, and marcheth in fury againſt their enemies.
And thus it was with Iſrael when they took poſſeſſion of Canaan, as you have heard. For they gate not the Land in poſſeſſion, by their own arm, neither did their own arm ſave them, Pſal. 44.but thy right hand and thine arme, &c.
The diſtreſſed have a ſpeciall warrant to call upon God, and it was the voice of the Church, when the Arke removed to ſay, Exurgat Deus diſſipentur inimici ejus: let God ariſe, and let his enemies be ſcattered.
God is mercifull to our land, and Church, that we yet live in peace, it is full of comfort, when God marcheth before his Church in their wars, but it is much more happineſſe when he biddeth us go to our chambers, and ſhut the door after us, and tarry a while till the ſtorm of troubles over-blow.
But then it is moſt joyous, hen he giveth peace within our walls, and plenty within our palaces.
Thus have we lived hitherto by the favour of the God of peace, and it ſhal do well that we do lay this example to heart: For the ſame God that marched before Iſrael to plant them in, doth now march before the Chald…ans to caſt them out, he that fought for them to give them their land, now fighteth againſt them to carry them captives out of the Land.
It is the indig…ation of God that maketh this change, and it is their ſin that thus provoketh him.
Yet they look back in their captivity and comfort themſelves with the remembrance of Gods former protection.
Sin hath made this change: are we more in the favour of God then Iſrael was, or have we ſinned leſſe then they did, that their evils ſhould not come on us.
Surely the ſins of our land, are both many and hainous, the double edge of the word which is drawn and uſed againſt them, doth not draw bloud.
Nullus ſequitur de vulnere ſanguis.
The courſe that is taken for reformation is prepoſterous, for men look without themſelves, and complaine of the faults of others, and would faine amend their brethren, but the right way is: Let every one ſtrive and labou… to amend one.
And all that ſay, Let not this evill come upon us; not the ſword, not the peſtilence, not famine: let them be tender that no evill come out of them, for our ſins are they which part God and us, which maketh him that ſet us up, caſt us down.
2 His conqueſt. This is expreſt in divers phraſes, to declare it fierce and violent.
1 Thou didſt threſh the heathen in anger.
2 Thou woundeſt the head out of the houſe of the wicked.
3 Diſcovering the foundation to the neck.
All look one way to deſcribe God in his indignation, how he layes about him, and they teach us, that
It is a fearfull thing to fall into the hands of the living God, for he is known by executing judgement, and the heathen are puniſhed in his ſight.
True, that he is patient, and long-ſuffering, even toward the heathen that know not God; long did the curſed ſeed of Cham poſſeſt the land of Canaan, and God deferred their puniſhment to the fourth generation, himſelf giveth the reaſon of it.
For the iniquity of the Amorites is not yet full.
There be ſix ſigns of enſuing judgment,G… 15.16. and where they are found, what remaineth but a fearfull expectation of the fierce wrath of God?
1 The qualitie of the ſins committed, if they be of thoſe crying ſinnes which do immediately impeach the glorious Majeſty of God: ſuch as are ſuperſtition and Idolatry, which do give the glory of God to creatures; Blaſphemy, breach of Gods Sabbath.
Or ſuch as violate humane ſociety, ſins againſt nature, as in the Sodomites, ſins of bloud, as in the old world, ſins of oppreſſion, bribery, extortion, corruption of juſtice and ſuch like.
Theſe things do put Almighty God ſo to it, that he ſaith, How ſhal I pardon thee for theſe things?
Shall I not viſit for theſe things ſaith the Lord, Jer. 5.7. Ver. 9.ſhall not my ſoul be avenged on ſuch a Nation as this?
The fields look yellow, as Chriſt ſaith, for the harveſt, and call for the ſickle of Gods vengeance to cut them down.
2 The ſpreading and extent of ſins, when it hath corrupted the moſt, as in the old world, God ſaid to Noah, Thee onelyonly have I found righteous before me in this age.
And in Sodome not ten righteous to be found, and in Jeruſalem God ſaid,
Run too and fro through the ſtreets of Jeruſalem, and ſee now and know, and ſeek in the broad places thereof, if ye can find a man, if there be any that executeth judgement, that ſeeketh truth, and I will pardon it. The Prophet did go the circuit.
He ſearched amongſt mean men, and he found them fooliſh and ignorant: he gate him amongſt the great ones, and he found them ſuch as had broken the yoak.
When ſin once covereth the face of the earth, and is grown like a generall peſtilence infecting the greateſt part, Moſes, Job, Samuel and Daniel may pray and have no audience.
3 The impudencie and boldneſſe of ſin when men are not aſhamed of their evils that they commit to cover and conceal them to do them in the dark, but brave the Sun with them: as Abſolon defiled the Concubines of David in the ſight of the Sun, and before all Iſrael. It is Gods complaint of his people.
The ſhew of of their countenance doth witneſſe againſt them, Jer. 3 9.and they declare their ſin as Sodome, and they hide it not. And again,
Were they aſhamed when they had committed abomination; nay, Jer. 6.15.they were not at all aſhamed, neither could they bluſh.
Thou haſt an Harlots forehead, thou refuſeſt to be aſhamed.
4 Oſtentation of ſin,…er. 3.3. when men do make their boaſt thereof. Why boaſteſt thou thy ſelf in miſchief?
Upon which words, Saint Auguſtine ſaith, Gloria malignitatis, gloria eſt malorum.
He ſaith, it is a fooliſh boaſt to glory in evill: for evill is eaſily done.
He gives many inſtances, the care of preparing the ſeed, and of the ground the ſowing, the weeding, the attending, how many hands it asketh, and Abſolon can ſet it all on fire in a moment.
So Samſons Foxes did the fields of the Philiſtines.
The Wiſeman ſetteth it down as a fault;
Moſt men will proclaim every man his own goodneſſe; Prov. 20.6.how much more to boaſt of evil.
As wantons boaſt how many they have defiled, and drunkards how many they have out-drunk.
5 Making a mock at ſin: ſo the Wiſeman ſaith, there be that toſſe fire-brands, and ſay,
Am not I in ſport?
All our ſins are fire-brands, we need no other rods to ſcourge us here, no other fewell to enfire us hereafter, then our owne ſins: this is, Hilaris inſania, to make our ſelves merry with theſe, and to ſet in the chair of the ſcornfull.
6 Incorrigibility, when the gratious warnings of God do not lead them to repentance: when the angry threatnings of God do not draw bloud of them, when the rods of Gods favourable chaſtiſement doe not ſmart upon them. O Lord, ſaith Jeremy, Jer. 5.3.Thou haſt ſtricken them, but they have not grieved.
Correction had wont to be the way to reclaime ſinners, but when iniquity is come to the full ripeneſs, God may lay on while he will, they that have not known the way of peace will harden their hearts, as Pharaoh did, and correction will but make them curſe, and blaſpheme God to his face.
This was the full iniquity of theſe nations, whom God threſhed and wounded, and digged up, and caſt out, that he might plant his Iſrael therein.
And it teacheth us to be wiſe to ſalvation, Ʋſe. as the Apoſtle ſaith; Thou man of God fly theſe things. And let me ſay to you, as Lot to the Sodomites, I pray you, my, brethren, do not ſo wickedly.
Take heed of Idols, Babes, keep your ſelves from Idols. Idolatry hath growen bolder of later then heretofore, the Factors of Rome are buſie amongſt us, trading for proſelites but God ſtirreth up the ſpirits of his religious ſervants to ſolicite the cauſe of Religion, and the worthies of our land ſtand up with zealous fervency of ſpirit for the truth of God.
This is the light of Iſrael, ſo long as we keepe the fire of God burning upon our Altars, we ſhall have hope that God is with us, and that he will give us his bleſſing of peace.
Let us break off our ſins by repentance, that we may turn away the indignation of God from us, let not ſin reign in our mortall bodies, that we ſhould obey it in the luſts thereof.
Let us take heed that we give not way to ſin, either in our ſelves, or in others, left it over-grow us, but let us examin our own hearts in our chambers, and turn to the Lord. And if a brother by occaſion fall into ſin, let them that are ſpirituall, reſtore him with the ſpirit of meekneſſe.
Let ſhame cover our faces for the evils that we have done, it is no ſhame to be aſhamed of our evils, as there is a godly ſorrow, ſo there is a godly ſhame, let us ſay with Job; I covered not my tranſgreſſion with Adam, by hiding my iniquity in my boſome.
Let it grieve us that wee have ſinned, and let us not boaſt thereof, but ſay with Job, Peccavi, quid faciam tibi: with Saul, I have ſinned and done fooliſhly.
Let the remembrance of our ſin ſmite our hearts, as Davids heart ſmote him, when he had numbred the people, and let us do no more ſo.
Let the judgments of God make us afraid.
Let the corrections of God humble us, and caſt us at the feet of God, that he may ſhew us mercy, and with Paul, let us pray three times, that the Angel of Satan may be taken from us.
Then ſhall we neither feel the flail of God threſhing us, nor the ſword of God wounding us, nor the ſpade of God diging up, but we ſhall rejoyce every man, under his own Vine, and under his own Fig-tree.
2 What he did in favour to his own.
Thou wenteſt forth for the ſalvation of thy people, even for ſalvation with thine annointed.
David ſaith, Truly God is good to Iſrael.
The everlaſting comfort of the Church hath been planted and grounded in the favour of God by the mediation of Jeſus Chriſt his anointed.
For although Chriſt were not ſo manifeſt to his Church before, and in the time of the law, as he hath been in the time of the Goſpel, yet he hath been always the hope of all the ends of the world.
The reaſon is, Reaſon. becauſe Chriſt is not onelyonly a Mediatour of interceſſion to pray for us, and a Mediatour of ſatisfaction to die for us, and a Mediatour of ſalvation to prepare eternall manſions for us: but he is and ever was, and will be a Mediatour alſo of temporall protection all to keep and defend us from all evils. So that the Sun ſhal not ſmite us by day, nor the Moon by night.
For as God created us to his own image, ſo he fitted to his only begotten Son a body in our image, he was made of a woman, and ſo ſoon as his word had made him the promiſed ſeed, ſo ſoon was he crucified for us, and was the Lamb ſlain from the beginning of the World.
Then did he take his Church into his boſome, and married her to himſelf, and they became one body, and ever ſince his Angels have charge over her to keep her in all her ways, and this muſt comfort Iſrael in Babylon, that God vvent before them vvith his anointed, to ſetle them in the promiſed Land.
There be no other mercies that vvill tarry by us, but thoſe which God doth vouchſafe us by the means of this Mediator.
He importeth many outward bleſſings, even to the vvicked, by the means of his holy ghoſt. For all the knovvledg that they have, all the vviſedome in arts and ſciences be the gifts of the holy ghoſt, but they have no portion at all in the office of Chriſt, he vvas not anointed for them.
From hence the Apoſtle doth conclude, that God hath not forſaken the Jevvs, but that they ſhall be called again, for he ſaith. Hath God caſt away his people? he anſvvereth: God hath not caſt away his people whom he foreknew.Ro. 11, 1, 2.
The election of grace vvhichwhich made them his, doth confirm them to him forever, and therefore they mention his going before them with his anointed to aſſure them, that though they go into captivity and abide a long time there, yet they ſhall not be left in bonds for ever. For the ſpirit of the Lord is upon this anointed, to preach liberty to Captives, Iſal. 61.1.and the opening the priſon to them that are bound.
This is now the true comfort of the diſtreſſed parts of the Church, which groan under the burthen of oppreſſion, and bloudy perſecution.
They cry for the help from men, and no Nation doth ſuccour them, they weep and pray to God and to his annointed, and, no doubt, but in good time, he wil come down to them to viſit them in his mercy, they are Chriſtians, and they carry the name of Gods anointed, his name is in them, and his righteouſneſſe and truth are their hope and ſtrength.
It is time for thee, Lord, to put to thy hand, for the wicked ſons of Belial, the children of Edom cry out againſt thy Church, down with it, down vvith it, even to the ground.
The Biſhop of Rome, abetteth the unchriſtian ſhedding of Chriſtian bloud, by his letters, and diſperſeth his vvhetſtones to ſharpen the ſword of Gods enemies againſt Gods Church.
Let us ſay vvith old Jacob; O Lord, I have waited for thy ſalvation, for thy Jeſus.
2 This repetition of ſalvation. Doct. 2
Thou wenteſt forth for the ſalvation of thy people, even for ſalvation, teacheth us.
That God hath taken upon himſelf the care of the preſervation of his Church.
Therefore he goeth before them for ſalvation, and he doth never leave them nor forſake them.
1 God hath many gratious titles, Reaſ. 1 which do aſſure his love and favour to us.
He is cal'd Jehovah: ſo we live, move, & have our being in him.
He is callrd by Job, The preſerver of men, Saint Paul addeth eſpecially of the elect, for their ſalvation is a peculiar grace, no common favour.
And ſo his right hand both ſupporteth and guideth us, that vve neither ſtray out of the vvay: nor fall in the vvay.
He is called our Shepherd, and ſo we come to want nothing, for he leadeth us both to the green paſtures, and to the waters of comfort.
He is called the husband of the Church, and Chriſt preſerveth her to him, ſine macula & ruga, without ſpot or wrinckle, and Chriſt teacheth us to call him our father, ſo as a father hath compaſſion, &c.
The Lord is our King of old, he maketh ſalvation in the middeſt of the earth.
All theſe titles declare him no Non-reſidont from his charge, he is always Incumbent.
For ipſe eſt qui dat ſalutem.
2 Becauſe the Church committeth it ſelf to him, Reaſ. 2 and caſteth her care upon him, and he never failed them that truſt in him.
Saint Paul, I know whom I have truſted,
Commit thy ways to the Lord, and truſt in him, and hee ſhall bring it to paſs.
3 The Church of God giveth him no reſt, Reaſ. 3 but by continual ſupplications, importuneth his ſaving protection, ſaying; O Lord, I pray thee ſave now: O Lord, I pray thee now give proſperity, he hath commanded her ſo to do. To ſeek, to aske, to knock, and invocation is one of the marks of Gods children.
He that calleth on the name of the Lord ſhall be ſaved.
They are called the aſſembly of Gods armies, and their prayers be their weapons, Heaven is their abiding City which they beſiege, and Chriſt ſaith, the violent take it by force. For, multorum preces impoſſibile eſt contemni.
4 Chriſt himſelf always prayeth the Father for his Church, Reaſ. 4 that God would keep it, and he ſaith, to his Father, I know that thou heareſt me always.
This comfortable Doctrine ſerveth to refreſh the grieved ſoul in time of affliction, Ʋſe the ſmart of Gods rod doth many times puts us into fits of impatience, and murmuring, and the delay of Gods ſaving help, doth often ſtagger our weak faith: that the man after Gods one heart, doth ſometimes feare that God hath given him over.
In great loſſes as of our honours, and preferments of our libertie, of our wealth, of our dear friends: it is ſome time before wee can recover from this ſhaking fit of feare, that God hath forſaken us, and we ſay:
Why ſtandeſt thou ſo far off, O Lord, and hideſt thee in due time, Pſal. 1….1.in time of affliction?
But when we remember, thou art with me, it eſtabliſheth our footſteps, it ſtrengtheneth our weak knees, and comforteth our ſorrowfull hearts, and biddeth us, Rejoyce in the Lord, again, it ſaith, Rejoyce: ſo David,
I waited patiently for God: and ſo he comforteth his ſoul.Pſal. 43.5. Wait on God, for I will yet give him thanks, for the help of his preſence, he is my preſent help, and my God.
So then, if preſent iſſue appear not out of affliction, let us not faint in our troubles: but perſwade us that God is with us, and the rock of our ſalvation will not fail us.
2 This ſheweth that we need not ſeek further for ſalvation, Ʋſe 2 then to God himſelf, and his anointed, ſeeing they are always with us. It is a fooliſh and idle ſuperſtition and idolatry to ſeek our ſalvation, from or by the means of Angels or Saints, or the mother of our Lord, when we have both him and his anointed Meſſiah, that is, both the giver and the mediatour of ſalvation with us.
This fooliſh devotion of the Roman Church, of making way by Angels and Saints, hath three great defects, which all the wit of Rome and hell, could never cover or conceal.
1 It hath no Commandement to require it.
2 It hath no example to lead us to it.
3 It hath no promiſe in Scripture to reward it.
Whom have I in heaven but thee, and I have none upon earth, Pſal. 73.25that I deſire beſides thee?
They be our glorious fellow creatures, we honour God for the good that they have done in his Church.
We believe that they pray for our happy deliverance from all miſeries of life, and the ſociety of their lives.
We imitate their holy examples and do ſtrive to follow them in their vertues, and pray for the graces of God that ſanctified them on earth.
But for our ſalvation, we know that he is always with us, that ſaveth us, and his anointed doth never forſake us, that keepeth us from evill.
We hear him ſaying, Come unto me, and he calleth us not to heaven to him, but, Lo, I am with you to the end of the World: he is neer unto all that call upon him, and he is eaſily found of them that ſeek him.
3 This doth give us fair warning to take heed that we do not leave our God and live in ſin, Ʋſe 3 for he is not ſo neer us, but that our ſelves may ſeparate between him and us, for it is alſo true, that God putteth a great deal of difference between an ungodly and godly man, as Solomon ſaith;
The Lord is far from the wicked, Pro. 15.29.but he heareth the prayer of the righteous. And as God is far from them, ſo is ſalvation, as David ſaith. Pſal. 119.
Salvation is far from the wicked.Verſe. 155.
As we tender the favourable protection and love of God, let us take heed of ſin.
Behold, Iſay 59.1.the Lords hand is not ſhortned, that it cannot ſave, nor his ear heavy, that it cannot hear.
But your iniquities have ſeparated between you and your God, Verſe 2.and your ſins have hid his face from you, that he will not hear.
4 Seeing our ſalvation is of him, Ʋſe 4 onelyonly by his anointed, let us remember that we are called Chriſtians after his name, not onelyonly Chriſtum: Lo, I am with you, and Spiritum Chriſti, whom I will ſend you from the father, but we have foreign, the very anointing it ſelf, left and depoſited in the Church, as S. John ſaith.
But ye have an Ʋnction from the holy one. 1 Joh. 2.2.If we keep this Unction, we are ſure of this ſalvation, therefore grieve not the ſpirit of God, reſiſt not the holy ghoſt, receive not the grace of God in vain.
And ſo let the enemy of mankind, and his agents do their worſt to annoy us, our ſalvation is bound up in the bundle of life with our God for ever, we may go forth boldly in the ſtrength of the Lord, both againſt the enemies of our temporall eſtate, and the ſpirituall adverſaries of our ſouls, for who can wrong us, if we follow the thing that is good?
God who maketh in us both velle & facere, to wil and to do, and make us able for this work of our ſalvation.