Safety in the midst of danger a sermon preached in the church of Alhallowes Barkin, Jan. 4, 1655 : upon the anniversary commemoration of the dismall fire which happened in the said parish, on Jan. 4, 1649 / by Nath. Hardy ...
nor hath been since; This of the day such as the like every way hath seldome been before, and as yet hath not been (God grant it may never be againe.) Finally, that in the Text, was of a fire burning, but not consuming; and this of the day of many, who were plucked out of the burning, and not consumed: I will now turne aside (saith Moses in the next verse, to wit, from the flock which he was feeding) and see this great sight.
nor hath been since; This of the day such as the like every Way hath seldom been before, and as yet hath not been (God grant it may never be again.) Finally, that in the Text, was of a fire burning, but not consuming; and this of the day of many, who were plucked out of the burning, and not consumed: I will now turn aside (Says Moses in the next verse, to wit, from the flock which he was feeding) and see this great sighed.
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The like Soliloqute I believe you here present had every one with himselfe this morning, I will now turne aside for one houre from my secular imployments, to heare of that great sight which was beheld this day, at once both with sorrow and joy.
The like Soliloqute I believe you Here present had every one with himself this morning, I will now turn aside for one hour from my secular employments, to hear of that great sighed which was beheld this day, At once both with sorrow and joy.
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Welcome good Christians, I trust your expectation will not be disappointed, I shall (God assisting) set both sights before you, the miracle of the one, the wonder of the other,
Welcome good Christians, I trust your expectation will not be disappointed, I shall (God assisting) Set both sights before you, the miracle of the one, the wonder of the other,
The miraculous preservation of the Bush, is that which would first be handled, the Object being in order of nature before the Act, for the better discussing whereof, we shall consider: The strange Event which happened.
The miraculous preservation of the Bush, is that which would First be handled, the Object being in order of nature before the Act, for the better discussing whereof, we shall Consider: The strange Event which happened.
thus wood is said to burne when (the fire having taken full hold of it) it sends forth flames from it selfe, till it be wholly turned to ashes: we must know therefore, that the holy Scripture (as Lapide well observeth) oft-times speaketh of things, not as they are in themselves, but as they appeare to outward view, and so this Bush is said to burn, because whosoever had seen it, would have thought it to burne,
thus wood is said to burn when (the fire having taken full hold of it) it sends forth flames from it self, till it be wholly turned to Ashes: we must know Therefore, that the holy Scripture (as Lapide well observeth) ofttimes speaks of things, not as they Are in themselves, but as they appear to outward view, and so this Bush is said to burn, Because whosoever had seen it, would have Thought it to burn,
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and though the burning was onely in appearance, yet the fire was no doubt reall (else it had been no miracle) and was within, and round about the Bush, notwithstanding which, it was not consumed.
and though the burning was only in appearance, yet the fire was no doubt real (Else it had been no miracle) and was within, and round about the Bush, notwithstanding which, it was not consumed.
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but not how it came to passe, and so here, in which respect, though the meanes of effecting it may be conjectured, yet it cannot be determined. Certain it is, it was an effect of Omnipotency, besides, above, against the ordinary course.
but not how it Come to pass, and so Here, in which respect, though the means of effecting it may be conjectured, yet it cannot be determined. Certain it is, it was an Effect of Omnipotency, beside, above, against the ordinary course.
A thing to reason incredible, because to nature impossible, and such as since neither our power can accomplish, nor our knowledge comprehend, it is but just we should admire.
A thing to reason incredible, Because to nature impossible, and such as since neither our power can accomplish, nor our knowledge comprehend, it is but just we should admire.
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The more to raise our admiration, and withall the better to informe our apprehension of this miracle, be pleased to consider it in a double reference to the fire, and to the bush.
The more to raise our admiration, and withal the better to inform our apprehension of this miracle, be pleased to Consider it in a double Referente to the fire, and to the bush.
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hence it is, that fire naturally cannot but burne, and burning (if the matter be capable) consume; surely then that this fire should be in a bush (which is so easily capable) and not consume, it was not onely super, but contra-naturall, NONLATINALPHABET, to use S. Cyrils phrase, a matter indeed of astonishment;
hence it is, that fire naturally cannot but burn, and burning (if the matter be capable) consume; surely then that this fire should be in a bush (which is so Easily capable) and not consume, it was not only super, but contranatural,, to use S. Cyril's phrase, a matter indeed of astonishment;
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Doubtlesse it was no other then the first and supream cause, which did as it were inhibit and lay a restraint upon the fire, that it should not act according to its proper and naturall instinct, The voice of the Lord (saith the Psalmist) divideth the flames of fire, yea, here the voice of the Lord divideth the flame from the fire, and hindereth its consumptive operation.
Doubtless it was no other then the First and supreme cause, which did as it were inhibit and lay a restraint upon the fire, that it should not act according to its proper and natural instinct, The voice of the Lord (Says the Psalmist) divides the flames of fire, yea, Here the voice of the Lord divides the flame from the fire, and hindereth its consumptive operation.
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As in that fiery Fornace, God did as it were lay a charge upon the fire, that it should not so much as scorch those three Salamanders, so here that it should not consume the bush.
As in that fiery Furnace, God did as it were lay a charge upon the fire, that it should not so much as scorch those three Salamanders, so Here that it should not consume the bush.
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It is a received maxime in the Schools, that the continuance of second causes in their Being and working, depends upon the renewed influxe of conserving providence, in which regard Saint Gregory is expresse, that all creatures would returne to their first nothing (nisi operatione divinae virtutis conservarentur in esse) were they not preserved in their Being by the influence of Divine Power.
It is a received maxim in the Schools, that the Continuance of second Causes in their Being and working, depends upon the renewed influx of conserving providence, in which regard Saint Gregory is express, that all creatures would return to their First nothing (nisi operation Divinae virtue conservarentur in esse) were they not preserved in their Being by the influence of Divine Power.
True, there is in every creature implanted a naturall power which it receiveth, together with its existence of producing its proper effect, but it cannot exerere aut exercere, (to use Gerards phrase) put forth and exercise that power,
True, there is in every creature implanted a natural power which it receives, together with its existence of producing its proper Effect, but it cannot exerere Or exercere, (to use Gerards phrase) put forth and exercise that power,
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As it is with the Aire, in regard of the Sun, so is it with every creature in regard of God; and as the Aire can no longer communicate light to the world, then the Sun doth communicate light to the Aire, no more can any creature any further put forth its effecting vertue, then it partaketh of Divine influence, and hence it is, that as when the Sun withdraweth its light, the Aire becometh dark, so when God is pleased to suspend his influence, the creature becometh unable to produce its effect;
As it is with the Air, in regard of the Sun, so is it with every creature in regard of God; and as the Air can no longer communicate Light to the world, then the Sun does communicate Light to the Air, no more can any creature any further put forth its effecting virtue, then it partaketh of Divine influence, and hence it is, that as when the Sun withdraweth its Light, the Air Becometh dark, so when God is pleased to suspend his influence, the creature Becometh unable to produce its Effect;
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for this cause our Blessed Saviour asserteth, Man liveth not by Bread onely, but by every word which proceedeth from the mouth of God, hereby intimating, that though the Bread have in it selfe nutritive vertue,
for this cause our Blessed Saviour Asserteth, Man lives not by Bred only, but by every word which Proceedeth from the Mouth of God, hereby intimating, that though the Bred have in it self nutritive virtue,
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The suspension then of this word, the withholding of Divine concourse, may very fitly be looked upon as that which did restraine and hinder the fire from its naturall operation of burning, so as to consume.
The suspension then of this word, the withholding of Divine concourse, may very fitly be looked upon as that which did restrain and hinder the fire from its natural operation of burning, so as to consume.
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Nor yet (as Tostatus well observeth) did it cease to be fire, since the forme and the operation of a thing are really distinct, and though the operation cannot be continued without the forme, yet the forme may be conserved without the operation.
Nor yet (as Tostado well observeth) did it cease to be fire, since the Form and the operation of a thing Are really distinct, and though the operation cannot be continued without the Form, yet the Form may be conserved without the operation.
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I cannot let this goe without taking notice, 1. On the one hand, of that Authority and Soveraignty which God hath over all creatures, as being Monarch of the Earth,
I cannot let this go without taking notice, 1. On the one hand, of that authority and Sovereignty which God hath over all creatures, as being Monarch of the Earth,
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yea, so absolute in his dominion over all, that he hath a negative voice. He commandeth the Sun and it riseth not, and sealeth up the Stars, saith Job, if he forbid, the glorious luminaries vaile their brightnesse, and hide their splendor. He rebuketh the Winde and the Seas, saith the Evangelist concerning Christ as God, and there was a great calm, the roaring waves, and impetuous blasts ceasing their noise and rage at his word. Finally he commandeth the fire and it burneth not, it consumeth not, its mercilesse heat being kept in by his mercifull power. Oh what a God doe we serve, in whose hands are all the corners of the Earth, and things in the World!
yea, so absolute in his dominion over all, that he hath a negative voice. He commands the Sun and it Riseth not, and Sealeth up the Stars, Says Job, if he forbid, the glorious luminaries veil their brightness, and hide their splendour. He Rebuketh the Wind and the Seas, Says the Evangelist Concerning christ as God, and there was a great Cam, the roaring waves, and impetuous blasts ceasing their noise and rage At his word. Finally he commands the fire and it burns not, it consumeth not, its merciless heat being kept in by his merciful power. O what a God do we serve, in whose hands Are all the corners of the Earth, and things in the World!
yea, even then when his word is contrary to their nature: thus the Sun stands still, nay, goeth backwards, the Waters divide, the Iron swimmeth, finally, the Lyons devour not, the Whale swalloweth and killeth not, and the Asse openeth his mouth to speak at his command. Oh what shame may sit upon our faces, who though of all creatures we are most obliged to,
yea, even then when his word is contrary to their nature: thus the Sun Stands still, nay, Goes backwards, the Waters divide, the Iron swimmeth, finally, the Lyons devour not, the Whale swalloweth and kills not, and the Ass Openeth his Mouth to speak At his command. O what shame may fit upon our faces, who though of all creatures we Are most obliged to,
yet are least forward in serving God. Excellently Origen to this purpose, Hi, qui prudentiae & intellectus expertes sunt, inclinantur jubenti, &c. These creatures which are void of wisdome and understanding, that have neither speech nor language observe his Commandements.
yet Are least forward in serving God. Excellently Origen to this purpose, Him, qui prudentiae & Intellectus expertes sunt, inclinantur jubenti, etc. These creatures which Are void of Wisdom and understanding, that have neither speech nor language observe his commandments.
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He chideth the windes and they are still, he speaketh to the Sea and it obeyth, onely men who are made after Gods image, to whom he hath given both reason and language are contumacious and rebell against him.
He chideth the winds and they Are still, he speaks to the Sea and it obeyth, only men who Are made After God's image, to whom he hath given both reason and language Are contumacious and rebel against him.
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How shall the Whale, the Lions and the Asse unreasonable creatures, the Fire, the Water, and the Sun inanimate creatures, one day condemn men for their disobedience! Yea I would to God the best of us might not justly accuse our selves as below them in subjection to that God, who hath dignified us so much above them in our creation, whilest though we obey God in some things,
How shall the Whale, the Lions and the Ass unreasonable creatures, the Fire, the Water, and the Sun inanimate creatures, one day condemn men for their disobedience! Yea I would to God the best of us might not justly accuse our selves as below them in subjection to that God, who hath dignified us so much above them in our creation, whilst though we obey God in Some things,
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yet in those which are contrary to our Reason and Will, we resist him, making his Law our rule, no farther then it may consist with our will. Surely as Solomon sends the sluggard to the Ant to learn diligence, so may we be sent to School to the fire to learn obedience.
yet in those which Are contrary to our Reason and Will, we resist him, making his Law our Rule, no farther then it may consist with our will. Surely as Solomon sends the sluggard to the Ant to Learn diligence, so may we be sent to School to the fire to Learn Obedience.
2. But further, this miracle is no lesse considerable in regard of the Bush, it being a thing deservedly admirable, that a Bush should have a fire in the midst of it,
2. But further, this miracle is no less considerable in regard of the Bush, it being a thing deservedly admirable, that a Bush should have a fire in the midst of it,
Of all materialls, wood is most susceptible of the impressions of fire, and is farre more easily consumed then stone, brasse, brick, or such like things.
Of all materials, wood is most susceptible of the impressions of fire, and is Far more Easily consumed then stone, brass, brick, or such like things.
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then Bushes, which are so much the more easily burned, because even in our, much more in those hotter Countreyes, they have dry sticks among the green, which quickly take fire; Nay,
then Bushes, which Are so much the more Easily burned, Because even in our, much more in those hotter Countries, they have dry sticks among the green, which quickly take fire; Nay,
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and yet behold, a Bush, yea (as the word signifieth) a thorny Bush burneth with fire, is not consumed. Indeed as if the Holy Ghost would point to us wherein the greatnesse of the miracle lyeth, this word Bush is twice mentioned, the Bush burned, and the Bush was not consumed.
and yet behold, a Bush, yea (as the word signifies) a thorny Bush burns with fire, is not consumed. Indeed as if the Holy Ghost would point to us wherein the greatness of the miracle lies, this word Bush is twice mentioned, the Bush burned, and the Bush was not consumed.
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What more probable, then that a Bush on fire should be turn'd into ashes? how nigh is a flaming bush in every mans opinion to consuming! but Divine power preserveth the Bush in the midst of the burning. When destruction may be to the eye of man very neer,
What more probable, then that a Bush on fire should be turned into Ashes? how High is a flaming bush in every men opinion to consuming! but Divine power Preserveth the Bush in the midst of the burning. When destruction may be to the eye of man very near,
Indeed every deliverance is so much the more, both honourable and amiable, by how much the danger seemeth more unavoidable, to be at the pits brink, and yet saved from falling in, to be under the Lions paw, and yet kept from the devouring of his teeth; finally, to be snatched as a brand out of the very fire, are glorious preservations, and such,
Indeed every deliverance is so much the more, both honourable and amiable, by how much the danger seems more unavoidable, to be At the pits brink, and yet saved from falling in, to be under the Lions paw, and yet kept from the devouring of his teeth; finally, to be snatched as a brand out of the very fire, Are glorious preservations, and such,
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When therefore danger approacheth, and desolution is at hand, probabilities of ruine are greatest, and troubles neerest, take courage, by remembring and believing the good will of him who dwelt in the Bush.
When Therefore danger Approaches, and dissolution is At hand, probabilities of ruin Are greatest, and Troubles nearest, take courage, by remembering and believing the good will of him who dwelled in the Bush.
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look as when Peter walked upon the water, it is rationally conjectured, that miracle was wrought by congealing, (as it were) the water whereby (as any water when frozen) it did beare up his body, so might it here, the Bush by Divine Power was so coroborated, that it was able to withstand the violence of the fire. Indeed Philo goeth further,
look as when Peter walked upon the water, it is rationally conjectured, that miracle was wrought by congealing, (as it were) the water whereby (as any water when frozen) it did bear up his body, so might it Here, the Bush by Divine Power was so coroborated, that it was able to withstand the violence of the fire. Indeed Philo Goes further,
and seemeth to assert, as if there were a transmutation of natures; that the Bush did burne as if it had been fire, and the fire was burned and consumed as if it had been the Bush, but Moses asserts not that the fire was consumed by the Bush, only that the Bush was not consumed by the fire, and accordingly we may probably imagine, that the Bush was so strengthened, that the fire could not pierce it.
and seems to assert, as if there were a transmutation of nature's; that the Bush did burn as if it had been fire, and the fire was burned and consumed as if it had been the Bush, but Moses asserts not that the fire was consumed by the Bush, only that the Bush was not consumed by the fire, and accordingly we may probably imagine, that the Bush was so strengthened, that the fire could not pierce it.
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Experience tells us that Gold though cast into, is not wasted by the fire (for this cause not doubt) as being of all mettals the most solid, and surely then it is not incredible, that by supernaturall strength the Bush should be so consolidated as that though burning in the fire, it was not consumed.
Experience tells us that Gold though cast into, is not wasted by the fire (for this cause not doubt) as being of all metals the most solid, and surely then it is not incredible, that by supernatural strength the Bush should be so consolidated as that though burning in the fire, it was not consumed.
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I end this with a short note, what God might doe to this Bush no doubt he doth to his servants, so steele and harden them as it were with aequanimity, nay magnanimity, that their fiery trialls which befall them, have no power over them.
I end this with a short note, what God might do to this Bush no doubt he does to his Servants, so steel and harden them as it were with Equanimity, nay magnanimity, that their fiery trials which befall them, have no power over them.
how like impregnable forts they have withstood fiery assaults, like Mount Aetna, (which therefore Pindar calls an heavenly pillar) they have not been consumed in flames; In a word (to use Saint Bernards phrase) with what exultation they have beheld their blood gushing forth out of those wounds which the Iron hath made in their bodies.
how like impregnable forts they have withstood fiery assaults, like Mount Aetna, (which Therefore Pindar calls an heavenly pillar) they have not been consumed in flames; In a word (to use Saint Bernards phrase) with what exultation they have beheld their blood gushing forth out of those wounds which the Iron hath made in their bodies.
It were easie to instance what pleasant smiles have set upon the faces, yea what resolute words have flowed from the lips of tortured Christians: Among many others, that chalenge which Aldhelmus tells us was made by Jocunda a Virgin Martyr to her tormentor, would not be passed by, Applica ignes, saxa, gladios, flagella, fustes & virgas, quot tu paenas intuleris, tot ego glorias numerabo, Make use of rods, clubs, whips, swords, stones, fire to torment me with.
It were easy to instance what pleasant smiles have Set upon the faces, yea what resolute words have flowed from the lips of tortured Christians: Among many Others, that challenge which Aldhelmus tells us was made by Jocunda a Virgae Martyr to her tormentor, would not be passed by, Application ignes, Rock, gladios, flagella, fustes & virgas, quot tu Penalty intuleris, tot ego glorias numerabo, Make use of rods, Clubs, whips, swords, stones, fire to torment me with.
And would you know the reason of all this? that prayer of S. Paul for the Colossians renders it, Strengthned with all might, according to his glorious power,
And would you know the reason of all this? that prayer of S. Paul for the colossians renders it, Strengthened with all might, according to his glorious power,
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if it be permitted to our enemies to molest, it shall be given to us to suffer, as here, he that sent the fire into the bush, preserved the bush from being consumed in the fire; and if the burden be laid upon our backs, we shall be so fortified, as not to sinke but stand under it;
if it be permitted to our enemies to molest, it shall be given to us to suffer, as Here, he that sent the fire into the bush, preserved the bush from being consumed in the fire; and if the burden be laid upon our backs, we shall be so fortified, as not to sink but stand under it;
The choice intent for which it was designed, that as we have beheld the kind and nature, so we may take a view also of the end and scope of this miracle, and having taken notice of the quid, what was done,
The choice intent for which it was designed, that as we have beheld the kind and nature, so we may take a view also of the end and scope of this miracle, and having taken notice of the quid, what was done,
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I am not ignorant that the Antients have allegorized this History many wayes, nor shall I wholly bury their allusions in silence, since (at least) they may afford profitable meditations, those I meet with are of two sorts, some mysticall, others morall.
I am not ignorant that the Ancients have allegorized this History many ways, nor shall I wholly bury their allusions in silence, since (At least) they may afford profitable meditations, those I meet with Are of two sorts, Some mystical, Others moral.
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1. Mystically, This miracle is applyed both to Christ and the Virgin Mary; It is not unfitly made an embleme of Christ in his Incarnation, Passion, and Resurrection. The bush (saith Saint Ambrose) is Christ as man, the flaming fire represents his divinity, and the Bush burning but not consumed, figureth the assumption of the humane nature, into unity of person with the divine, yet so as that neither was changed into the other,
1. Mystically, This miracle is applied both to christ and the Virgae Marry; It is not unfitly made an emblem of christ in his Incarnation, Passion, and Resurrection. The bush (Says Faint Ambrose) is christ as man, the flaming fire represents his divinity, and the Bush burning but not consumed, Figured the Assump of the humane nature, into unity of person with the divine, yet so as that neither was changed into the other,
crd av-j, d n1 vbz vvd av-d p-acp np1 cc dt n1 uh; pn31 vbz xx av-j vvn dt n1 pp-f np1 p-acp po31 n1, n1, cc n1. dt n1 (vvz j np1) vbz np1 p-acp n1, dt j-vvg vvb vvz po31 n1, cc dt n1 vvg p-acp xx vvn, vvz dt n1 pp-f dt j n1, p-acp n1 pp-f n1 p-acp dt j-jn, av av c-acp cst dx vbds vvn p-acp dt n-jn,
To the same purpose Saint Cyrill, the holy Scripture (saith he) frequently compareth the Divine nature to fire, and men to trees, grasse, thornes, and as the thornes cannot endure the fire, no more can Man to approach the Deity; but in Christ this was effected, the fulnesse of the Godhead dwelt in him bodily, humanity becometh capable of an union with the Deity,
To the same purpose Saint Cyril, the holy Scripture (Says he) frequently compareth the Divine nature to fire, and men to trees, grass, thorns, and as the thorns cannot endure the fire, no more can Man to approach the Deity; but in christ this was effected, the fullness of the Godhead dwelled in him bodily, humanity Becometh capable of an Union with the Deity,
and so the bush was not consumed by the flaming fire. Besides the incarnation, we may observe in this burning bush, a representation of the Passion. Those manifold sorrowes and sufferings which Christ underwent in the Garden, on the Crosse, notwithstanding all which, he was not consumed, whilst none of his miseries drew him to the least iniquity, yea (as Aquinas his phrase is) summè patiebatur & summè fruebatur, he had in his greatest extremity a sweet serenity. Nor doth this miracle less aptly shadow forth the resurrection of Christ, as that forementioned Father hints in the same place, for as the combustible bush burned in the fire, and was not consumed, so Christs corruptible body, lay in the grave and was not corrupted, according to that of the Psalmist, Thou wilt not suffer thy holy one to see corruption.
and so the bush was not consumed by the flaming fire. Beside the incarnation, we may observe in this burning bush, a representation of the Passion. Those manifold sorrows and sufferings which christ underwent in the Garden, on the Cross, notwithstanding all which, he was not consumed, while none of his misery's drew him to the least iniquity, yea (as Aquinas his phrase is) summè patiebatur & summè fruebatur, he had in his greatest extremity a sweet serenity. Nor does this miracle less aptly shadow forth the resurrection of christ, as that forementioned Father hints in the same place, for as the combustible bush burned in the fire, and was not consumed, so Christ corruptible body, lay in the grave and was not corrupted, according to that of the Psalmist, Thou wilt not suffer thy holy one to see corruption.
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And as this burning bush is made a figure of Christ, so likewise it is not incongruously applyed to the blessed Virgin, that bush of Moses sending forth flames and not consuming, what did it portend (saith Saint Bernard) but Mary bringing forth without sorrow? More appositely Gregory Nyssen and Saint Ambrose, We may (saith the Latine Father) by the Bush burning and not consuming, understand the blessed Virgin Mary, which brought the Son of God forth of her wombe, and yet lost not her Virginity. And to the same purpose the Greek Father as there, a Bush burned but was not consumed, so here, a Virgin brings forth a childe and is not deflowred, that a miracle, this a greater, the Holy Ghost who is as fire over shadowing her, she conceiveth and beareth a Son, whereby she became a Mother, and yet remained a Virgin.
And as this burning bush is made a figure of christ, so likewise it is not incongruously applied to the blessed Virgae, that bush of Moses sending forth flames and not consuming, what did it portend (Says Faint Bernard) but Marry bringing forth without sorrow? More appositely Gregory Nyssen and Saint Ambrose, We may (Says the Latin Father) by the Bush burning and not consuming, understand the blessed Virgae Marry, which brought the Son of God forth of her womb, and yet lost not her Virginity. And to the same purpose the Greek Father as there, a Bush burned but was not consumed, so Here, a Virgae brings forth a child and is not deflowered, that a miracle, this a greater, the Holy Ghost who is as fire over shadowing her, she conceiveth and bears a Son, whereby she became a Mother, and yet remained a Virgae.
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Besides these mysticall, there wants not a morall application of this miracle, S. Austin makes it a resemblance of the Ingratefull Israelites. As the Bush (though the fire was in the midst of it) did not take fire, so notwithstanding God strove with them by his spirit, yet their sin was not destroyed. S. Gregory, (with whom accords Chrysologus) understandeth likewise by the Bush the people of Isreal, but by that fire the Law, which is called a fiery Law, and as the fire could not consume the Bush, no more could the Law of God consume the thornes of their sins. De la Haye conceiveth the Bush and the Fire to be Emblems of Mercy and severity, both which ought to meet together in every good Ruler, so as that pitty may not consume justice. Once more, Lapide compareth originall concupiscence in the regenerate to the Bush, for as that burned but was not consumed, so this is weakned, but not destroyed, subdued, but not extirpated.
Beside these mystical, there Wants not a moral application of this miracle, S. Austin makes it a resemblance of the Ingrateful Israelites. As the Bush (though the fire was in the midst of it) did not take fire, so notwithstanding God strove with them by his Spirit, yet their sin was not destroyed. S. Gregory, (with whom accords Chrysologus) understands likewise by the Bush the people of Israel, but by that fire the Law, which is called a fiery Law, and as the fire could not consume the Bush, no more could the Law of God consume the thorns of their Sins. De la Hay conceiveth the Bush and the Fire to be Emblems of Mercy and severity, both which ought to meet together in every good Ruler, so as that pity may not consume Justice. Once more, Lapide compareth original concupiscence in the regenerate to the Bush, for as that burned but was not consumed, so this is weakened, but not destroyed, subdued, but not extirpated.
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The designe of God, no doubt, in working this miracle, was partly in respect of Moses, and chiefly in regard of Israel, for the confirmation of Moses his Faith, and the representation of Israels deliverance.
The Design of God, no doubt, in working this miracle, was partly in respect of Moses, and chiefly in regard of Israel, for the confirmation of Moses his Faith, and the representation of Israel's deliverance.
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1. It is not unworthy our observation, that Almighty God intending to send Moses as a deliverer of his people out of Aegypt, confirmeth him before hand with a manifest signe, and that not onely in respect of the people, representing their rescue out of Pharoahs hand,
1. It is not unworthy our observation, that Almighty God intending to send Moses as a deliverer of his people out of Egypt, confirmeth him before hand with a manifest Signen, and that not only in respect of the people, representing their rescue out of Pharaohs hand,
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but himselfe assuring him, that though he might be cast into many, he should not be over-whelmed by any straits. Indeed the end of this glorious apparition was partly to beget in this holy man, an awfull reverence of that Divine Majesty which appeared to him.
but himself assuring him, that though he might be cast into many, he should not be overwhelmed by any straits. Indeed the end of this glorious apparition was partly to beget in this holy man, an awful Reverence of that Divine Majesty which appeared to him.
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And surely we have herein great cause to take notice of Gods gracious condescension to his servants, who is pleased by visible signes to support the weaknesse of their Faith. This was the course he took with Abraham, to whom he gave not onely a promise but a signe of that mercy, he had intended to his posterity, and the like is evident in his dealing with Gideon, to whom he gave the choyce, of what signe he pleased to desire,
And surely we have herein great cause to take notice of God's gracious condescension to his Servants, who is pleased by visible Signs to support the weakness of their Faith. This was the course he took with Abraham, to whom he gave not only a promise but a Signen of that mercy, he had intended to his posterity, and the like is evident in his dealing with gideon, to whom he gave the choice, of what Signen he pleased to desire,
It were easie to multiply instances in this kinde, which run parallel with this in the Text. Indeed it is that which though not in the same miraculous, yet in no lesse gracious a way, God is still pleased to doe whilst he hath given us those visible signes of Water in Baptisme, of Bread and Wine in the Supper of the Lord, to strengthen our Faith in Christ.
It were easy to multiply instances in this kind, which run parallel with this in the Text. Indeed it is that which though not in the same miraculous, yet in no less gracious a Way, God is still pleased to do while he hath given us those visible Signs of Water in Baptism, of Bred and Wine in the Supper of the Lord, to strengthen our Faith in christ.
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The truth is, we are at best slow of Faith, especially if we want the help of sense. With Thomas we know not how to believe unlesse we see, and therefore Divine wisdome and goodnesse hath made provision for our weaknesse, that by the obviousnesse of the signes to sense, the things may be more manifest to faith. Besides the imbecility of our faith, there is oft times a difficulty in the objects, they being of such a nature,
The truth is, we Are At best slow of Faith, especially if we want the help of sense. With Thomas we know not how to believe unless we see, and Therefore Divine Wisdom and Goodness hath made provision for our weakness, that by the obviousness of the Signs to sense, the things may be more manifest to faith. Beside the imbecility of our faith, there is oft times a difficulty in the objects, they being of such a nature,
How incredible was it that such miserable slaves as the Israelites were in Aegypt, should be set free and enstated in a land flowing with milke and hony!
How incredible was it that such miserable slaves as the Israelites were in Egypt, should be Set free and enstated in a land flowing with milk and honey!
c-crq j vbds pn31 cst d j n2 p-acp dt np1 vbdr p-acp np1, vmd vbi vvn j cc vvd p-acp dt n1 vvg p-acp n1 cc n1!
no wonder if to prevent the staggering of his faith, he giveth him this eminent signe. And truly to a wounded sinner, the belief of an interest in Christs merits is very difficult, so that it is well if he can believe when those externall elements are offered to,
no wonder if to prevent the staggering of his faith, he gives him this eminent Signen. And truly to a wounded sinner, the belief of an Interest in Christ merits is very difficult, so that it is well if he can believe when those external elements Are offered to,
oh let us with thankfulnesse acknowledge that mercy of divine dispensation, which provideth as it were a staffe to uphold our feeble knees, a paire of Spectacles to strengthen our weak eyes, and a stone to put under our heavy hands, for such was this bush to Moses his faith.
o let us with thankfulness acknowledge that mercy of divine Dispensation, which Provideth as it were a staff to uphold our feeble knees, a pair of Spectacles to strengthen our weak eyes, and a stone to put under our heavy hands, for such was this bush to Moses his faith.
2. But doubtlesse the primary intention of this miracle was to represent that glorious deliverance, which was now to be wrought for the children of Israel; to this purpose Philo hath well observed, NONLATINALPHABET, &c. The bush was a symbole of the oppressed Israelites, the fire of the oppressing Egyptians, and the not consuming of the bush, the not perishing of the Israelites;
2. But doubtless the primary intention of this miracle was to represent that glorious deliverance, which was now to be wrought for the children of Israel; to this purpose Philo hath well observed,, etc. The bush was a symbol of the oppressed Israelites, the fire of the oppressing egyptians, and the not consuming of the bush, the not perishing of the Israelites;
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not much unlike is Junius his interpretation, The signe fitly correspondeth to the thing signified, for Flamma ignis, afflictiones Israelitarum, rubus Israelitarum corpus, integritas rubi in media flamma, stabilitatem populi ex veritate promissionum Dei adumbravit.
not much unlike is Junius his Interpretation, The Signen fitly correspondeth to the thing signified, for Flamma ignis, afflictiones Israelites, rubus Israelites corpus, integritas rubi in media Flamma, stabilitatem People ex veritate promissionum Dei adumbravit.
The bush shadowed forth the body of the people, the fire their affliction in Egypt, and the not consuming of the bush in the fire, their preservation in, liberation out of Egypt. To illustrate each briefly.
The bush shadowed forth the body of the people, the fire their affliction in Egypt, and the not consuming of the bush in the fire, their preservation in, liberation out of Egypt. To illustrate each briefly.
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1. A thorny bush wounds with its prickles those who handle it, so doth Gods Israel, or rather the God of Israel those who persecute her. To this purpose is Oleasters note, observe (saith he) why Israel (that is the Church of God) is signified by a bush, Ut scilicet ostendat omnes, qui tangent eam à spinis pungendos, to intimate, that she hath thornes wherewith justly to vex those who injuriously touch her.
1. A thorny bush wounds with its prickles those who handle it, so does God's Israel, or rather the God of Israel those who persecute her. To this purpose is Oleasters note, observe (Says he) why Israel (that is the Church of God) is signified by a bush, Ut scilicet ostendat omnes, qui tangent eam à spinis pungendos, to intimate, that she hath thorns wherewith justly to vex those who injuriously touch her.
Certainly never any offered wrong, or acted evill against the Church, who did not sooner or later meet with proportionable sufferings. It was our Saviours Item to furious Saul, It is hard for thee to kick against the pricks, to wit, and not hurt thy selfe.
Certainly never any offered wrong, or acted evil against the Church, who did not sooner or later meet with proportionable sufferings. It was our Saviors Item to furious Saul, It is hard for thee to kick against the pricks, to wit, and not hurt thy self.
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The angry Boar running his head against the tree wounded it, so doe wicked men by persecuting the Church, bring mischiefe upon their own heads; what got Pharoah by pursuing Israel through the red Sea, when the waters overtook and overwhelmed both him and his hoste? It is a maxime in Phylosophie, omne agens agendo repatitur, in every action there is a passion, and that as well in respect of the agent, as the object: It is a truth in Divinity, every persecution at last reflects ruine on the persecutor. As no man can touch pitch, and not be defiled, be friendly with the wicked, and not be infected, so no man can handle thornes and not be pricked, exercise enmity against the godly and not be recompensed.
The angry Boar running his head against the tree wounded it, so do wicked men by persecuting the Church, bring mischief upon their own Heads; what god Pharaoh by pursuing Israel through the read Sea, when the waters overtook and overwhelmed both him and his host? It is a maxim in Philosophy, omne agens Agendo repatitur, in every actium there is a passion, and that as well in respect of the agent, as the Object: It is a truth in Divinity, every persecution At last reflects ruin on the persecutor. As no man can touch pitch, and not be defiled, be friendly with the wicked, and not be infected, so no man can handle thorns and not be pricked, exercise enmity against the godly and not be recompensed.
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2. But though this allusion be true and ingenuous, yet that which I conceive more congruous to the designe of the miracle, is to understand this thorny bush, as an embleme of the meane, and despicable estate of the people of Israel in Egypt; a bush is low in stature, so was Israel low in estate, a bush is barren in fruits, so was Israel of outward comforts, the bush is easily trodden down,
2. But though this allusion be true and ingenuous, yet that which I conceive more congruous to the Design of the miracle, is to understand this thorny bush, as an emblem of the mean, and despicable estate of the people of Israel in Egypt; a bush is low in stature, so was Israel low in estate, a bush is barren in fruits, so was Israel of outward comforts, the bush is Easily trodden down,
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Parallel to this is that Metaphor of a worme, which God himselfe is pleased to use by the Prophet Isaiah, Feare not thou worme Jacob, which creature more vile and contemptible then a worm? every foot treadeth upon it, every bird picketh it up.
Parallel to this is that Metaphor of a worm, which God himself is pleased to use by the Prophet Isaiah, fear not thou worm Jacob, which creature more vile and contemptible then a worm? every foot treadeth upon it, every bird picketh it up.
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Our Blessed Saviour calls his flock a little flock, a word not onely of quantity because the number is small, but of quality, because their condition is meane. Indeed for the most part the wicked are lofty Pines, tall Cedars, whilst the godly are as low shrubs, and thorny bushes. It is a strange fancy of the Romanists, who would entayle outward splendor upon the true Church, it is that indeed which conduceth to the well-being, but is no way essentiall to her being. It is her honour, when she is as a City upon a hill, conspicuously visible, but it is often her lot to be as a village in a valley, scarce discernable; let us not be discouraged by,
Our Blessed Saviour calls his flock a little flock, a word not only of quantity Because the number is small, but of quality, Because their condition is mean. Indeed for the most part the wicked Are lofty Pines, tall Cedars, while the godly Are as low shrubs, and thorny Bushes. It is a strange fancy of the Romanists, who would entail outward splendour upon the true Church, it is that indeed which conduceth to the well-being, but is no Way essential to her being. It is her honour, when she is as a city upon a hill, conspicuously visible, but it is often her lot to be as a village in a valley, scarce discernible; let us not be discouraged by,
or scandalized at it, ever remembring that she is not the lesse amiable in Gods, because so despicable in mens eyes, as if she were no better then a thorny bush,
or scandalized At it, ever remembering that she is not the less amiable in God's, Because so despicable in men's eyes, as if she were no better then a thorny bush,
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2. The fire with which this bush burned, sets forth the oppression which the Israelites endured in Egypt from Pharoah and his taskmasters, when they imposed upon them heavy burdens, and doubled their labours.
2. The fire with which this bush burned, sets forth the oppression which the Israelites endured in Egypt from Pharaoh and his taskmasters, when they imposed upon them heavy burdens, and doubled their labours.
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and the latine excandescere, signifie to burne with anger, and especially that rage, which is in the mindes of wicked men against the godly, is compared to fire, among other reasons, chiefly for this, because it is insatiable, for as the fire never goeth out, so long as there is any fuell, nor (unlesse restrained as here) doth it cease burning, till it have consumed all to ashes,
and the latin excandescere, signify to burn with anger, and especially that rage, which is in the minds of wicked men against the godly, is compared to fire, among other Reasons, chiefly for this, Because it is insatiable, for as the fire never Goes out, so long as there is any fuel, nor (unless restrained as Here) does it cease burning, till it have consumed all to Ashes,
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so doth the wrath which is kindled in wicked persecutors break forth upon all occasions, and that to utter ruine, whilest nothing lesse then blood can quench it.
so does the wrath which is kindled in wicked persecutors break forth upon all occasions, and that to utter ruin, whilst nothing less then blood can quench it.
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The Spouse saith of her selfe in the Canticles, I am black because the Sun hath looked upon me, thereby intimating that she was scorched with the heat of persecution. When the tryall was made between Jehovah the true God and Baal, it was by the coming down of fire upon the Altar; if we would know which is the true Church, it is that (for the most) on which the fire of tribulation cometh.
The Spouse Says of her self in the Canticles, I am black Because the Sun hath looked upon me, thereby intimating that she was scorched with the heat of persecution. When the trial was made between Jehovah the true God and Baal, it was by the coming down of fire upon the Altar; if we would know which is the true Church, it is that (for the most) on which the fire of tribulation comes.
Let then the people of God continually make account of, prudently prepare for, and patiently undergoe this fire, it was the antidote our Saviour prescribed to his Disciples against the Crosse, So persecuted they the Prophets which were before you;
Let then the people of God continually make account of, prudently prepare for, and patiently undergo this fire, it was the antidote our Saviour prescribed to his Disciples against the Cross, So persecuted they the prophets which were before you;
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why should that which is common to the Saints seem strange to us? Sometimes indeed this fire is as it were hid in the Embers, and then the Saints have a little refreshment; but the Devill hath his bellowes still in readinesse,
why should that which is Common to the Saints seem strange to us? Sometime indeed this fire is as it were hid in the Embers, and then the Saints have a little refreshment; but the devil hath his bellows still in readiness,
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and watcheth all occasions to blow the sparks, till they come to a flame; yet let us not be dismayed, ever remembring, that though Satan and his instruments are malicious to destroy, God is gracious to preserve. For,
and watches all occasions to blow the sparks, till they come to a flame; yet let us not be dismayed, ever remembering, that though Satan and his Instruments Are malicious to destroy, God is gracious to preserve. For,
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The Israelites, though oppressed in Egypt, could not be suppressed, notwithstanding all the projects and endeavours of their enemies to crush them, they were preserved, and at the due season delivered. With this holy exultation the Psalmist bringeth in Israel triumphing, Many a time have they afflicted me from my youth (may Israel now say) many a time have they afflicted me from my youth,
The Israelites, though oppressed in Egypt, could not be suppressed, notwithstanding all the projects and endeavours of their enemies to crush them, they were preserved, and At the due season Delivered. With this holy exultation the Psalmist brings in Israel triumphing, Many a time have they afflicted me from my youth (may Israel now say) many a time have they afflicted me from my youth,
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and with this meditation the Prophet Micah bringeth in the Church, quelling the surious insultation of her adversaries, Rejoyce not against me oh mine enemy,
and with this meditation the Prophet micah brings in the Church, quelling the surious insultation of her Adversaries, Rejoice not against me o mine enemy,
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This house which is built upon a rock may be moved and shaken by the winde, but it cannot be blown down: Finally, this Ship may be covered over with the waves, but it cannot sinke into the bottome.
This house which is built upon a rock may be moved and shaken by the wind, but it cannot be blown down: Finally, this Ship may be covered over with the waves, but it cannot sink into the bottom.
Jonah is swallowed by the Whale, but not drowned; and though crosses may encompasse, they shall not overwhelme the people of God. Look as wicked men, though spared by Gods patience for a time, are not exempted from the destructive stroke of his vengeance, so good men,
Jonah is swallowed by the Whale, but not drowned; and though Crosses may encompass, they shall not overwhelm the people of God. Look as wicked men, though spared by God's patience for a time, Are not exempted from the destructive stroke of his vengeance, so good men,
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Indeed this fire which seizeth upon the Church, is not consumens, but separans, to consume, but seperate the drosse from the Gold, the hypocrites from the sincere, that it may appear who are true, and who are false-hearted.
Indeed this fire which seizes upon the Church, is not Consumens, but separans, to consume, but separate the dross from the Gold, the Hypocrites from the sincere, that it may appear who Are true, and who Are False-hearted.
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It is not consumens, but purgans, consuming but refining, to destroy, not the persons, but their corruptions; O God thou hast tried us as silver, saith the Church, Non sicut foenum, sed argentum; So Saint Austin, not as stubble which is burnt to ashes,
It is not Consumens, but purgans, consuming but refining, to destroy, not the Persons, but their corruptions; Oh God thou hast tried us as silver, Says the Church, Non sicut Faenum, sed argentum; So Saint Austin, not as stubble which is burned to Ashes,
And now if you shall aske the reason of this, the answer is in the former part of the verse, The Angel of the Lord was in the midst of the bush, therefore the bush burned with fire, and was not consumed.
And now if you shall ask the reason of this, the answer is in the former part of the verse, The Angel of the Lord was in the midst of the bush, Therefore the bush burned with fire, and was not consumed.
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There were they in great feare (saith the Psalmist meaning the wicked for God is in the Generation of the righteous, and surely the same For which puts the wicked in feare, puts the righteous out of fear, even when they may be in the midst of troubles.
There were they in great Fear (Says the Psalmist meaning the wicked for God is in the Generation of the righteous, and surely the same For which puts the wicked in Fear, puts the righteous out of Fear, even when they may be in the midst of Troubles.
It is the promise of God to his Church, (alluding no doubt to this miracle ▪ When thou walk•st in the fire, thou shalt not be burnt, neither shall the flame kindle upon thee, and no wonder, since he assureth her, in the beginning of the verse, I will be with thee.
It is the promise of God to his Church, (alluding no doubt to this miracle ▪ When thou walk•st in the fire, thou shalt not be burned, neither shall the flame kindle upon thee, and no wonder, since he assureth her, in the beginning of the verse, I will be with thee.
Thereby insinuating, that when they went into the fire of adversity, God as it were, went with them, carryed them on, and at length brought them forth into a sunshine of prosperity.
Thereby insinuating, that when they went into the fire of adversity, God as it were, went with them, carried them on, and At length brought them forth into a sunshine of Prosperity.
Indeed (as the Psalmist excellently) The wrath of man shall praise God, and the remainder thereof he will restrain, what ever fire of rage is more then will tend to the glory of God, that is, to the injury of his Church, God will restraine that it shall not take effect, no mervaile if the Bush burne and be not consumed.
Indeed (as the Psalmist excellently) The wrath of man shall praise God, and the remainder thereof he will restrain, what ever fire of rage is more then will tend to the glory of God, that is, to the injury of his Church, God will restrain that it shall not take Effect, no marvel if the Bush burn and be not consumed.
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Philo the Jew, dilating upon this Scripture, frameth a speech which this miracle as it were made, both to the Israelites, and the Aegyptians, Doe not faint (oh Israelites) this your weakness is your power whereby many shall be pierced and wounded.
Philo the Jew, dilating upon this Scripture, frameth a speech which this miracle as it were made, both to the Israelites, and the egyptians, Do not faint (o Israelites) this your weakness is your power whereby many shall be pierced and wounded.
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because such as they cannot effect, their designe is to root out Religion, and ruine the Church, but it shall prove abortive; God may suffer them to grow big with hopes of accomplishment;
Because such as they cannot Effect, their Design is to root out Religion, and ruin the Church, but it shall prove abortive; God may suffer them to grow big with hope's of accomplishment;
yea, and to goe out the time they prefix, but when they are come to the birth, there shall be no strength to bring forth that monster of totall destruction to Sion and her friends.
yea, and to go out the time they prefix, but when they Are come to the birth, there shall be no strength to bring forth that monster of total destruction to Sion and her Friends.
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So may I say of the Churches sufferings, they are not to her destruction, but Gods exaltation. He that permits the fire to burne, will not permit it to consume; it is Gods wisdome which brings his servants into, and his goodnesse which brings them out of their distresses. How well doe those couragious expressions befit the mouth of Saint Paul, and not of him onely,
So may I say of the Churches sufferings, they Are not to her destruction, but God's exaltation. He that permits the fire to burn, will not permit it to consume; it is God's Wisdom which brings his Servants into, and his Goodness which brings them out of their Distresses. How well do those courageous expressions befit the Mouth of Saint Paul, and not of him only,
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Let us then never, oh never cast away our confidence, but in our saddest streights, and greatest storms expect a providence to bring us safe to shore. To this end, let us often remember what Moses saw, and though he alone, by the eye of Sense, yet let us as well as he, by the eye of Faith, behold this miracle to our comfort, The Bush burned with fire,
Let us then never, o never cast away our confidence, but in our Saddest straights, and greatest storms expect a providence to bring us safe to shore. To this end, let us often Remember what Moses saw, and though he alone, by the eye of Sense, yet let us as well as he, by the eye of Faith, behold this miracle to our Comfort, The Bush burned with fire,
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If we observe the use of it in Scripture, we shall finde it to be alwayes in things that are both certain and weighty; sometimes in things that are sodain, joyfull, and wonderfull.
If we observe the use of it in Scripture, we shall find it to be always in things that Are both certain and weighty; sometime in things that Are sudden, joyful, and wonderful.
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Thus when Christ would terrifie the Jewes, with the certainty of the approaching desolation, he prefixeth a Behold, your house is left to you desolate, and when Solomon would gaine beliefe to his positive doctrine of the worlds vanity, he ushereth it in with a Behold all is vanity and vexation of spirit.
Thus when christ would terrify the Jews, with the certainty of the approaching desolation, he prefixeth a Behold, your house is left to you desolate, and when Solomon would gain belief to his positive Doctrine of the world's vanity, he ushereth it in with a Behold all is vanity and vexation of Spirit.
2. In seriis, in things of weighty importance, and serious concernment, and is an Ecce of attention. To this purpose it was, that our blessed Saviour began his parable of the sower, with Behold a sower went forth to sow, and Saint Paul speaking of the time of the Gospel, which God affords, prefixeth a Behold now is the acceptable time,
2. In seriis, in things of weighty importance, and serious concernment, and is an Ecce of attention. To this purpose it was, that our blessed Saviour began his parable of the sour, with Behold a sour went forth to sow, and Saint Paul speaking of the time of the Gospel, which God affords, prefixeth a Behold now is the acceptable time,
2. In laetis, in things that are matter of joy and comfort, and is an Ecce of exultation, so the Prophet foretelling and the Angell proclaiming Christs joyfull advent, doe both speak of it with a Behold.
2. In Laetis, in things that Are matter of joy and Comfort, and is an Ecce of exultation, so the Prophet foretelling and the Angel proclaiming Christ joyful advent, do both speak of it with a Behold.
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3. Finally, In miris, in things that are great and wonderfull, and is an Ecce of admiration. Thus the strangers at Jerusalem being amazed to hear the Apostles speak every man in his own language, cry out, Behold, are not all these which speak Galtleans? and the Lord Christ appearing to Ananias, and acquainting him with Sauls devotion tells him, Behold he prayeth, as a thing greatly to be wondered at, that he who was so lately cursing should now be praying.
3. Finally, In miris, in things that Are great and wonderful, and is an Ecce of admiration. Thus the Strangers At Jerusalem being amazed to hear the Apostles speak every man in his own language, cry out, Behold, Are not all these which speak Galtleans? and the Lord christ appearing to Ananias, and acquainting him with Saul's devotion tells him, Behold he Prayeth, as a thing greatly to be wondered At, that he who was so lately cursing should now be praying.
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The usefull note which this word prompts us to, is, That the wonderfull workes of Gods hand, ought to be the singular objects of our eye, when God speaketh; it is reason we should heare, and when he acts, that we should behold. All Gods actions deserve our observation, but his eminent workes are specially remarkable. Though common people goe along the streets unregarded, yet if a Royall Prince passe by with his noble traine, every one runs to his door to behold him;
The useful note which this word prompts us to, is, That the wonderful works of God's hand, ought to be the singular objects of our eye, when God speaks; it is reason we should hear, and when he acts, that we should behold. All God's actions deserve our observation, but his eminent works Are specially remarkable. Though Common people go along the streets unregarded, yet if a Royal Prince pass by with his noble train, every one runs to his door to behold him;
Nor is it enough for us to cast a glance, to view in transitu, but we must sit downe to draw the pictures of Gods workes before our eyes in their severall lineaments. It is the Psalmists call, come and see (not onely see as you goe, but come on purpose to see) the workes of the Lord, what desolations he hath wrought in the earth;
Nor is it enough for us to cast a glance, to view in transitu, but we must fit down to draw the pictures of God's works before our eyes in their several lineaments. It is the Psalmists call, come and see (not only see as you go, but come on purpose to see) the works of the Lord, what desolations he hath wrought in the earth;
but much more the lifting of it up, it being so much the more visible, by how much the higher it is lifted up. Well doth the Prophet say of them, they will not see, since they could not but see, did they not wilfully blinde their eyes? Oh that this charge might not too truly be drawn up against us, Gods hand is lifted up sometimes in wrath, and sometimes in love, now upon others, and then upon our selves, and yet who is a diligent observer of it? we cast,
but much more the lifting of it up, it being so much the more visible, by how much the higher it is lifted up. Well does the Prophet say of them, they will not see, since they could not but see, did they not wilfully blind their eyes? O that this charge might not too truly be drawn up against us, God's hand is lifted up sometime in wrath, and sometime in love, now upon Others, and then upon our selves, and yet who is a diligent observer of it? we cast,
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Let then this Behold serve as a Bell, to awake our sluggish drowsinesse, that we may open our eyes to see and consider Divine operations. Indeed this is that whereby we shall manifest our selves to be both grateful and prudent. Beholding puts upon thankfulnesse, and thankfulnesse puts upon beholding; the grateful soul being so enamoured, especially with choice mercies, that it knoweth not how to look off; and withall, this is no small piece of prudence, since it engageth God to doe grea•er things;
Let then this Behold serve as a Bell, to awake our sluggish drowsiness, that we may open our eyes to see and Consider Divine operations. Indeed this is that whereby we shall manifest our selves to be both grateful and prudent. Beholding puts upon thankfulness, and thankfulness puts upon beholding; the grateful soul being so enamoured, especially with choice Mercies, that it Knoweth not how to look off; and withal, this is no small piece of prudence, since it engageth God to do grea•er things;
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I end this with that sweet close of the Psalmist, after his enumeration of various providentiall workes, Who so is wise, and will observe these things,
I end this with that sweet close of the Psalmist, After his enumeration of various providential works, Who so is wise, and will observe these things,
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And thus the Text leadeth us to the duty of the day; which is to behold that worke of God, which some yeares agoe, on this day of the moneth, was wrought in this Parish. A worke in some respects unlike, and in some respects like to this in the Text. Indeed if we take a view of what then fell out, we shall finde there was both a burning and a consuming, and in that a dissimilitude; there was a burning, but not a consuming, and in that a similitude, and both call for an Ecce, Behold.
And thus the Text leads us to the duty of the day; which is to behold that work of God, which Some Years ago, on this day of the Monn, was wrought in this Parish. A work in Some respects unlike, and in Some respects like to this in the Text. Indeed if we take a view of what then fell out, we shall find there was both a burning and a consuming, and in that a dissimilitude; there was a burning, but not a consuming, and in that a similitude, and both call for an Ecce, Behold.
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Barrells of Gunpowder casually taking fire, blew up houses, burn up goods, consume much substance to ashes, by which meanes many families are impoverished, and they who before had but little, had then nothing left,
Barrels of Gunpowder casually taking fire, blue up houses, burn up goods, consume much substance to Ashes, by which means many families Are impoverished, and they who before had but little, had then nothing left,
neither house to cover them, nor garments to cloath them, nor necessaries to relieve them, and truly this sad event calls for a Behold of commiseration and reliefe;
neither house to cover them, nor garments to cloth them, nor necessaries to relieve them, and truly this sad event calls for a Behold of commiseration and relief;
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if the eye affect the heart, the heart will open the hand; and what poor should be thus considered, if not those whom providence is pleased to make so, by such a sodain accident.
if the eye affect the heart, the heart will open the hand; and what poor should be thus considered, if not those whom providence is pleased to make so, by such a sudden accident.
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some siting in their owne houses, others met together in publique houses, all probably about their secular occasions, are unexpectedly snatched out of this world, their soules seperate from their bodies, their members rent one from another, their flesh and bones a prey to the mercilesse flames; and surely this dolefull stroke calls for a Behold of expectation and preparation. What then befell them, may by the like,
Some siting in their own houses, Others met together in public houses, all probably about their secular occasions, Are unexpectedly snatched out of this world, their Souls separate from their bodies, their members rend one from Another, their Flesh and bones a prey to the merciless flames; and surely this doleful stroke calls for a Behold of expectation and preparation. What then befell them, may by the like,
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when they rose in the morning, that they should before the next day make their beds in the dust, and become an heap of ashes? Oh what need is there (though we cannot foresee the time, meanes, and manner of our death yet) at all times to make account of, and provide for death, which may come in that time, by that meanes, and after that manner, whereof we are least aware! How should every one of us upon the hearing of this sad blow, entertaine these or the like serious thoughts? This day sixe yeares a fire devoured my neighbours houses, perhaps a like may this day burne downe mine.
when they rose in the morning, that they should before the next day make their Beds in the dust, and become an heap of Ashes? O what need is there (though we cannot foresee the time, means, and manner of our death yet) At all times to make account of, and provide for death, which may come in that time, by that means, and After that manner, whereof we Are least aware! How should every one of us upon the hearing of this sad blow, entertain these or the like serious thoughts? This day sixe Years a fire devoured my neighbours houses, perhaps a like may this day burn down mine.
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2. I have shewed you the dark side of that cloud of sulpheurous smoak which then covered this Parish, yea, this place where we are now assembled, I meane the hurt and mischiefe which came to passe by this terrible fire. But withall let me set before you the light side, that mercifull preservation from this desperate danger, which many of you here present experienced.
2. I have showed you the dark side of that cloud of sulpheurous smoke which then covered this Parish, yea, this place where we Are now assembled, I mean the hurt and mischief which Come to pass by this terrible fire. But withal let me Set before you the Light side, that merciful preservation from this desperate danger, which many of you Here present experienced.
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You who not long before were passing by this place upon your imployments, you who intended at that very time to have been in some of those houses upon severall businesses,
You who not long before were passing by this place upon your employments, you who intended At that very time to have been in Some of those houses upon several businesses,
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but were diverted, cannot but acknowledge you escaped a great danger. Some of you were in the burning, and yet so farre from being consumed, that you were not scorched, the fire flaming over your heads, the timber and other materialls encompassing about your bodies, and yet not the least hurt in any part,
but were diverted, cannot but acknowledge you escaped a great danger. some of you were in the burning, and yet so Far from being consumed, that you were not scorched, the fire flaming over your Heads, the timber and other materials encompassing about your bodies, and yet not the least hurt in any part,
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and surely you must needs be sensible of a great deliverance. Finally, Some of you were scorched, burnt, wounded and bruised in your bodies, who yet were not consumed, but have recovered your former strength and health,
and surely you must needs be sensible of a great deliverance. Finally, some of you were scorched, burned, wounded and Bruised in your bodies, who yet were not consumed, but have recovered your former strength and health,
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That passage of our Saviour in his Propheticall Sermon, Two shall be in the field, the one shall be taken, the other left, two women shall be grinding at the Mill, the one shall be taken, the other left, may very fitly be applyed to this present subject, two were in one house, in one room, in one bed, the one taken, the other left, the one preserved, the other destroyed; and shall such a mercy be forgotten? It may be thou who didst escape that danger, wert then in a very unfit posture for death, nor would that stroke, had it seized on thee, have given thee the time of saying, Lord have mercy on me;
That passage of our Saviour in his Prophetical Sermon, Two shall be in the field, the one shall be taken, the other left, two women shall be grinding At the Mill, the one shall be taken, the other left, may very fitly be applied to this present Subject, two were in one house, in one room, in one Bed, the one taken, the other left, the one preserved, the other destroyed; and shall such a mercy be forgotten? It may be thou who didst escape that danger, Wertenberg then in a very unfit posture for death, nor would that stroke, had it seized on thee, have given thee the time of saying, Lord have mercy on me;
Tell me (I beseech you) when you heard that dismall noise of the Gunpowder, beheld the dreadfull flashings of the flames, felt the heavy load of the rubbish, so that you were buried (as it were) alive, and had no part to help you, onely your tongues to call for help, what were then your thoughts, your purposes, your promises? did you not vow to God (if he would rescue you out of that danger) thankfulnesse, repentance, obedience, and shall such obligations be cancelled? far be it from us.
Tell me (I beseech you) when you herd that dismal noise of the Gunpowder, beheld the dreadful flashings of the flames, felt the heavy load of the rubbish, so that you were buried (as it were) alive, and had no part to help you, only your tongues to call for help, what were then your thoughts, your Purposes, your promises? did you not Voelli to God (if he would rescue you out of that danger) thankfulness, Repentance, Obedience, and shall such obligations be canceled? Far be it from us.
Me thinkes every one concerned in this dayes deliverance should now break forth into these or the like expressions, Lord who am I, that my house was onely shaken, whilest my neighbours was blown up, my goods were onely removed,
Me thinks every one concerned in this days deliverance should now break forth into these or the like expressions, Lord who am I, that my house was only shaken, whilst my neighbours was blown up, my goods were only removed,
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whilst my neighbours were consumed? what did I deserve more then my friend, my companion, my Husband, my servant, that he was thus sodainly snatched away,
while my neighbours were consumed? what did I deserve more then my friend, my Companion, my Husband, my servant, that he was thus suddenly snatched away,
and shall I still tempt thy patience by grievous sinning? Surely my tongue shall blesse thee, my heart shall love thee, my life shall magnifie thee, I will call upon thy name as long as I live,
and shall I still tempt thy patience by grievous sinning? Surely my tongue shall bless thee, my heart shall love thee, my life shall magnify thee, I will call upon thy name as long as I live,
and congratulate them that were delivered, and partly by way of reflection upon Gods former providences towards our selves, either in preventing such dangers that they have not come neer us,
and congratulate them that were Delivered, and partly by Way of reflection upon God's former providences towards our selves, either in preventing such dangers that they have not come near us,
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or preserving us when we have been neer to, and inclosed in the like dangers, every one of us gratefully acknowledging in the words of the Church, It is of the Lords mercies that we are not consumed, because his compassions faile not. FINIS.
or preserving us when we have been near to, and enclosed in the like dangers, every one of us gratefully acknowledging in the words of the Church, It is of the lords Mercies that we Are not consumed, Because his compassions fail not. FINIS.
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Psal. 16. 10. Quid rubus ille quondam Mosaic•• portendebat, &c. Bern. Hom. 2. super Missus est. Possumus per rubum qui flammas ex se producebat & non comburebatur, &c. Ambros. in c 6. Apocal. NONLATINALPHABET, &c. Gr. Nys. in Natal.
Psalm 16. 10. Quid rubus Isle quondam Mosaic•• portendebat, etc. Bern. Hom. 2. super Missus est. Possumus per rubum qui Flammas ex se producebat & non comburebatur, etc. Ambos in c 6. Apocalypse, etc. Great Nys. in Natal.
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