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 ... Hardy, Nathaniel, 1618-1670. This text is an enriched version of the TCP digital transcription A45567 of text R20509 in the English Short Title Catalog (Wing H747). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 72 KB of XML-encoded text transcribed from 16 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A45567 Wing H747 ESTC R20509 11773652 ocm 11773652 48907 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45567) Transcribed from: (Early English Books Online ; image set 48907) Images scanned from microfilm: (Early English books, 1641-1700 ; 533:16) 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 ... Hardy, Nathaniel, 1618-1670. [4], 27 p. Printed by J. G. for John Clark ..., London : 1656. Errata: p. 27. Reproduction of original in Cambridge University Library. eng Bible. -- O.T. -- Exodus III, 2 -- Sermons. A45567 R20509 (Wing H747). civilwar no Safety in the midst of danger. A sermon preached in the church of Alhallowes Barkin, Jan. 4. 1655. Upon the anniversary commemoration of tha Hardy, Nathaniel 1656 11186 13 30 0 0 0 0 38 D The rate of 38 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2004-06 TCP Assigned for keying and markup 2004-06 Aptara Keyed and coded from ProQuest page images 2004-07 Mona Logarbo Sampled and proofread 2004-07 Mona Logarbo Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion SAFETY IN THE MIDST OF DANGER . A SERMON Preached in the Church of Alhallowes Barkin , Jan. 4. 1655. Upon the Anniversary Commemoration of that dismall Fire which happened in the said Parish , on Jan : 4. 1649. By NATH : HARDY Minister of the Parish of Saint Dionis Back-Church . Sedul. Carm. lib. 1 : Ignibus innocuis flagrans apparuit olim Non ardens ardere rubus , nec juncta calori Materies alimenta dabat , nec torrida virens Sensit damna frutex , sed amici fomitis aestu . Frondea blanditae lambebant robora flammae . LONDON , Printed by J. G. for John Clark , and are to be sold at his Shop under St. Peters Church in Cornhill . 1656. To the VVorshipful Henry Hunter , Esq. Mr. James Man , Merchant . Mr. AbrahamPerret , Gent. Mr. John Wood ; Merchant . Mr. Thomas Salmon . Mr. Henry Marchant , and Mr. Samuell Burrell , Gent. Worthy Friends , IT is the Psalmists assertion concerning God , He hath made his wonderfull workes to be remembred , or ( as Ainsworth tracing the footsteps of the Originall more closely , readeth it ) He hath made a memoriall of his marvellous workes . Indeed as God expects that men should , so ( knowing our dulnesse ) he hath taken care himselfe that the remarkable dispensations of his providence shall not be forgotten . Divine workes are of two sorts , either blazing Comets , or shining Starres , blustring Stormes , or gentle Showers , wofull Desolations ▪ or mercifull Preservations . Those are acts of Justice , these of Mercy , both of Power , and God hath made memorialls of both . That his exemplary justice on seditious Corah and his complices might be perpetually remembred , he commands their Censers to be made broad plates for a covering of the Altar , ( for so it followeth ) and they shall be a signe ( to wit , rememorative , and thereby commonitory ) to the children of Israel . That his eminent Mercy to the Israelites in the Wildernesse , when raining bread out of Heaven , he give them ( to use the Psalmists language ) Angells food , might be recorded to posterity . Moses ( as the Lord commanded ) bid Aaron take a pot , and put an Omer full of Manna therein , and lay it up before the Lord ( for so the reason is expressed in the next words ) to be kept for their Generations . This extraordinary event which happened , was doubtlesse a speciall effect of Providence , and that such as was mingled with severity and clemency , severity to them who were consumed in , clemency to you ( my Honoured friends ) and the rest who were delivered from , or snatched out of the flames . And surely your Anniversary Commemoration of so notable a worke , deserveth singular commendation , that being thankfulnesse indeed which consults for renewed prayses , by repeated memorialls . In pursuance of this pious designe , I conceive it is , you have desired this Sermon to be made publique , that being ( according to Gods command concerning Israels deliverance , and Amelek's discomfiture ) written ( yea Printed ) in a Book , Time ( which is so great a devourer ) might not consume the memory of this consumption . And Printing ( which is so faithfull a Register ) might preserve the memoriall of this preservation . In order to this end , I have concurred with your desires , and caused this imperfect piece to see the light . Commending it to Gods benediction , You and yours to his protection , I subscribe my self , as your many favours oblige me , Your faithfull Servant NATH : HARDY . Exod. 3. 2. the latter part . And behold the Bush burned with fire , and the Bush was not consumed . THe Text you see presents us with a sight , and a sight , it is which this day minds us of . That in the Text was of a fire , a burning fire , such was this of the day . That in the Text such a fire as never was before , 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 . 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 . 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 , but first begin we with this in the Text ; And behold the Bush burned with fire , &c. The words offer two Generalls to our view , here is A miraculous preservation described , The Bush burned with fire , and the Bush was not consumed , And A serious observation required , Behold . 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 . And The choice intent for which it was designed . The event is , that a Bush burning with fire was not consumed . This phrase , the Bush burned , is not to be taken strictly , for then it must have been pabulum ignis , fuell for , and so consumed by the fire ; 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 , 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 . That so it was , is plainly asserted , and therefore not to be doubted ; how it came to be so is concealed , and therefore not to be curiously inquired . When God divided the Red Sea , the Scripture tells us , it was by a great Eastwinde , but when Jordan was divided , we only reade that it was done , 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 . 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 . 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 . 1. To the fire , They are known Maxims in Philosophy , all naturall agents produce their effects necessarily . and therefore act with their utmost vtgor : 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 , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , to use S. Cyrils phrase , a matter indeed of astonishment ; the fire forgets its naturall quality , and sitting upon the bush , instead of consuming , cherisheth it . 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 . 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 . If any shall further inquire , how God did restrain the fire , I answer with Tostatus , that it was by withholding his providentiall concourse . 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 . Nor is it lesse true in regard of working then Being , if the first wheel stand still , the rest cannot move . 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 , unlesse actuated by God ; what more naturall to the Sun then to arise ? and yet our Blessed Saviours words are expresse , he maketh his Sun to rise : what more naturall to man then to move ? and yet Saint Paul saith , in him we move . I cannot better illustrate it , then by Aquinas his comparison , Sic se habet omnis creatura ad Deum , sicut aer ad solem illuminantem ; 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 ; 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 , yet it cannot be exerted for the sustaining of mans life , unlesse a word proceed from Gods mouth . 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 . 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 . 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 , and Possessor of Heaven , supream Prince of the Fire , the Aire , & Lord high Admiral of the Seas , 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 ! whence should the servants of God feare destruction , where need they doubt protection , as being under his armes , who is over all ? 2. On the other hand , of that Obedience and subjection which all creatures give to God , and that not onely according to , but against their naturall instinct . The Psalmist saith , that the fire , hail , snow , and vapour , and stormy windes fulfill his word ; 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 , 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 . 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 . 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 , 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 , and yet not be consumed by 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 wood , none more easily combustible then bushes , the fire is farre longer in taking hold of an Oake , and such like Trees , 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 , yet further , of all Bushes a bush of Thornes is most apt to be consumed , 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 . 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 , and most likely , Gods power can , and many times his providence doth prevent it . 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 , as well beseeme the greatnesse and goodnesse of a Deity to effect . 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 . If any shall be curiously inquisitive by what meanes the Bush was thus preserved ? it may not unfitly be conceived , that there was , as a restraint of the fire , so a consolidation the Bush , whereby the fire could not work upon it ; 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 , 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 . Naturall histories report of the Salamander living in the flames , and of a stone which is therefore called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , because the fire hath no power to dissolve it . 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 . 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 . Hence it is that Martyrs have been so couragious in the fire , and triumphant at the stake , whilst that fire which consumed their flesh , could not daunt their spirits . Indeed it is that which is very strange , and admirable to consider , with what contentednesse , nay cheerfulnesse , Christians have endured the worst of torments , 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 . How many punishments thou dost inflict upon me , I shall number them as so many glories . 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 , unto all patience and long suffering with joyfulnesse ; therefore the Christians have suffered so much , so long , so joyfully , because Divine power hath strengthned them with all might . Feare we then none of those things which we may be called to undergoe ; 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 ; as here it is conceived , the bush was so consolidated , that the fire could not penetrate it : And so much be spoken of the first thing proposed to be handled , the strange event which happened , passe we on to 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 , or rather not done , we may finde out an answer to the quare , why it thus came to passe . 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 . 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 , nor was his humanity swallowed up by his Divinity . 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 , 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 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 . 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 . But to beat that bush no longer . 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 . 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 , 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 chiefly to strengthen his confidence , in accomplishing the worke about which God was pleased to send him , that neither he nor it should miscarry . 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 , for the encouragement of him in that service to which he called him . 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 . 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 , as it is very hard to believe the accomplishment of them . 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 ! nay yet more incredible , that so weak an instrument as Moses , should bring to passe so glorious a worke as Israels deliverance ; 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 , or taken by him as pledges of his Redeemers love ; 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 . 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 , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , &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 ; 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 . 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 . 1. The people of Israel are shadowed by the Bush , and not unfitly upon a double account ; 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 . 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 . 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 . 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 , so was Israel trampled under foot . 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 . It lets us see what is many times the estate of Gods Church in this world . 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 , 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 , 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 . Indeed it is an usuall metaphor to represent , as love , so anger , by fire , the Hebrew word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , 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 , 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 . With this fire the bush of the Church oft-times burneth . It is her complaint in the Psalme , We went through fire and water . S. Peter speaketh of a fiery triall , which hapned to the believers in his time . 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 . 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 ; 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 , 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 , 3. The bush burned with fire , and was not consumed . 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 , but they have not prevailed against me ; 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 , though I fall , I shall arise , and though I sit in darknesse , the Lord shall be a light to me . This vine may be cut down , and the branches burnt with fire , but the root cannot be plucked up . 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 . Daniel is cast into the den , but not torne in pieces ; 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 , though vexed by mens rage for a while , are yet preserved by Divine goodnesse . 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 . What Saint Paul saith of Heresies , is true of Persecutions , they are for this onely , that they which are approved may be made manifest . 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 , but as silver which is melted and purified in the fire . Finally , it is not consumens , but consummans , to perfect their graces , and make them fit for glory . 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 . 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 . 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 . This is the implicite acknowledgement of the Church , where she saith , We went through fire and watter , but thou broughtest us out into a wealthy place . 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 . 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 . And surely the consideration hereof is that which should both abate the fury of the enemies , and mitigate the sorrow of the Church ; 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 . They who desire to destroy you , against their wills shall save you , you shall escape safe out of all their wiles , and when your destruction shall seem the neerest , your glory shall be the greatest . You also ( to wit Aegyptians ) who for cruelty are like to the devouring fire , boast not too much of , trust not too much in your strength , and considering how the mightiest forces have been subdued ; learn to be wise . Why then ( on the one hand ) doe the Heathen rage ? that which they imagine is but a vaine thing , 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 ; 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 . Why ( on the other hand ) should the Israel of God despond ? as Christ said to Lazarus , This sicknesse is not to death , but to the glory of God ; 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 , but of all Gods faithfull ones ! We are troubled on every side , but not destressed , we are perplexed , but not in despair , persecuted , but not forsaken , cast down , but not destroyed . 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 , and the Bush was not consumed ; and so I am fallen upon the Second part of the Text , to wit , A serious observation required in the first word , Behold . This word Behold is such as deserveth a Behold , as being alwayes like John the Baptist a forerunner of , or like the Starre to the Magi , a guide to something that is excellent . 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 . 1. When ever this Ecce is used it is , 1. In certis , In things of unquestionable verity , and is an Ecce of Faith , and credence to that which followeth , whether it be an assertion of something already done , or a prediction of something to be done . 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 . 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 , Behold now is the day of Salvation . 2. This Ecce is sometimes used , 1. In subitis , in things that are sodaine and unexpected , and is an Ecce of observation ; So Jephtahs unlooked for , meeting of his Daughter , the Angells unwonted appearing to Joseph , and the unexpected storme which befell the Disciples at Sea , are all attended 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 Angell proclaiming Christs joyfull advent , doe both speak of it with a Behold . 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 . And truly in all these respects may the Ecce in the Text be taken . The miracle being such as was in it selfe certaine , and yet strange , to Moses unexpected , but comfortable , and the signification of it very important . 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 ; and if we be so carelesse as to take little or no notice of Gods daily administrations , yet surely when he is pleased to passe before us in glorious manifestations of his power , or justice , or mercy , we should be spectators of them . 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 ; and to this purpose is Samuels advice , consider what great things the Lord hath done for you . Indeed it is that to which there is great need we should be excited , the most of us being so apt to neglect this duty . It was the Prophets complaint of the wicked in his time ; Lord when thy hand is lifted up they will not see , were it onely Gods finger , we should regard it , so did David , I consider thy Heavens the worke of thy fingers ; but much more when it is his hand . Every stretching forth of his hand should be observed , 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 , as his word , so his workes behinde our backs , and set light by his dispensations . 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 ; no wonder if the Prophet assert , The man of wisdome shall see thy name . 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 , even they shall understand , ( to wit , experimentally ) the loving kindnesse of the Lord . 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 . 1. There was a burning and consuming , and that both of ehings and persons . 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 , 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 ; Blessed is he ( saith the Psalmist ) who considereth the poor , that is , so as to pitty and succour : Indeed , 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 . Where God sheweth severity , there he expecteth men should have pitty , and whilest he exerciseth with correction , he would have us expresse compassion . Nor did this fires consuming stay here ; not onely houses and goods , but men , women and children , are burnt to ashes ; 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 , or any other accident happen to us . Alas how little did any of them imagine , 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 . This day , was then the last day of life to many , who might else in probability have been now alive ; and why may not this day be my last ? they perished by fire , so may I , or be drowned in the water , or killed by a thousand other accidents ; why should I live a day , an houre , a moment , in that state wherein I would not dye , since in a day , an houre , a moment , death may seize upon me ? 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 . Some there are among you , who very probably might have been in this burning , but providence prevented it . 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 , 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 , 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 certainly you cannot but confesse you were wonderfully preserved . And surely beloved , all of you have great reason to be put in minde of this Ecce , Behold , and againe I say , Behold with joyfull gratulation this signall goodnesse of God towards you . 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 ; and then alas the consuming would too probably at once have seized on Soule and Body , and should such a preservation be slighted ? God forbid . 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 . 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 , 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 , and I still survive , an unworthy monument of thy mercy ? Hast thou Oh God given me my life as a prey , and shall not I give it thee as a sacrifice ? In great love to my Soul thou didst deliver me from the dreadfull burning , 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 I will praise thee whilst I have a Being . To end all . The Behold in the Text is that , which not onely you , who were more immediately concerned , but every one here present ought to put in practice , partly in reference to this providentiall occurrence , so as to weep with them that weep , and rejoyce with them that rejoyce , to commiserate them that were impoverished , 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 , 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 . ERRATA . PAg. 7. lin. 11. read and 〈◊〉 . p. 8. l. 4. Marg. ●aqua . p. 13. l. 27. r. and taken . p. 14. l. 31. r. wounds it . p. 16. l. 30. r. most part . Notes, typically marginal, from the original text Notes for div A45567e-230 Psal. 111. 4. Ainsw. ibid. Num. 16. 38. ●●hem 9. 15. Psal. 78. 15. ●xod . 16. 33. Exod. 17. 11. Notes for div A45567e-1430 Ver. 4. Gen. 1. Consid. 1. S. Scriptura saepè , praesertim in phoenomenis loquitur de iis , non ut in se à parte rei sunt , sed prout apparent . Lap in Loc. Exod. 14. 21. Josh. 3. 22. Omne agens naturale agit necessario , cause naturalis agit ad extremum potentiae suae . Cyr. glaph . ib. ●bod . Psal. 29. 7. Desistendo ab influentia in ignem . &c Vide Tostat. in loc. Greg. Mor. l. 16. Ger. ● . com . de provid. Math 5. 45. Act. 17. 18. Aquin. Part. 1. Q ▪ 104. Art. 1. Mat. 4. 4. Vide Tostat. l d. Iob. 19. 7. Math. 8. 26. Psal. 148. 8. Orig. Hom. 6. in divers . Prov. 6. 6. Eò majus erat miraculum , quòd spinae facilius flammas conc ipiunt , &c. River . in Exod. See this Doctrine enlarged upon , in my Sermon , called Mercy in her Beauty . Mat. 14 29. Tu praecipe & illico solidabuntur aequae . Hier. in Math. Vide & Just . Mart Resp. ad qu●● 117. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Philo de vita . Moys. lib. 1. Pind. Ode 1. Stat Martyr intrepidus & triumphans toto licet lacero corpore . &c. Bern. Serm 61. in Cant. Aldhelm . de Verg. c. 26. Colos. 11. Ambros. in cap. 6. Aporal . Cyr. Gleph . in Exod l 1. Vide Porrect . in pentat . Aquin. Ps. 130. Q. ●6 . Art. 8. Cyril d. 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. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , &c. Gr. Nys. in Natal . Aug. Serm. de Temp. 86. Divinum rubus pertavit non concepit incendium , &c. Chrysol. Greg. in Ezek. Hom. 7. De la Haye Lapid. in loc. Hoc viso Deus ipsum Mosen , initio vocationis suae confirmare voluit . River . in loc. Gen. 15. 17. Judg. 6. 7. Philo de vitâ Moys. l. 1. Jun. Analyt . expl . in Exod : Oleast . in loc. Acts 9. 5. Isa. 41. 14. Luk. 12. 32. Psal. 66. 12. 1 Pet. 1. 9. Cant. 1. 6. Mat. 5. 12. Psal. 129. 1. Micah 8. 9. 1 Cor. 11. 19. Ps. 66. 10. Aug. ibid. Psal. 14 5. Isa. 43. 2. Psal. 76. 10. Philo l. d. John 11. 4. 1 Cor. 4. 8 , 9. Gen. 2d . Mat. 23. 38. Cant. 1. 14. Mat. 13. 3. 2 Cor. 6. 2. Judg. 11. 34. Math. 2. 21. 8. 24. Zech. 9. 9. Luk. 2. 11. Act. 2. 7. 9. 11. Psal. 46. 11. 1 Sam. 12. 24. Isa. 26. 11. Psal. 8. 3. Micah . 6. 9. Ps. 107. 43. Psal. 41. 1. Math 24. 40. 41. Lam. 3. 24.