SAFETY IN THE MIDST OF DANGER. A SERMON Preached in the Church of All-hallows Barkin, Jan. 4. 1655. Upon the Anniversary Commemoration of that dismal 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. Peter's Church in Cornhill. 1656. To the worshipful Henry Hunter, Esq. Mr. James Man, Merchant. Mr. AbrahamPerret, Gent. Mr. John Wood; Merchant. Mr. Thomas Salmon. Mr. Henry Marchant, and Mr. Samuel Burrell, Gent. Worthy Friends, IT is the Psalmists assertion concerning God, Psal. 111. 4. He hath made his wonderful works to be remembered, Ainsw. ibid. or (as Ainsworth tracing the footsteps of the original more closely, readeth it) He hath made a memorial of his marvellous works. Indeed as God expects that men should, so (knowing our dulness) he hath taken care himself that the remarkable dispensations of his providence shall not be forgotten. Divine works are of two sorts, either blazing Comets, or shining stars, blustering storms, or gentle Showers, woeful Desolations▪ or merciful Preservations. Those are acts of Justice, these of Mercy, both of Power, and God hath made memorials of both. That his exemplary justice on seditious Corah and his complices might be perpetually remembered, Num. 16. 38. he commands their Censers to be made broad plates for a covering of the Altar, (for so it followeth) and they shall be a sign (to wit, rememorative, and thereby commonitory) to the children of Israel. That his eminent Mercy to the Israelites in the wilderness, ●●hem 9 15. when raining bread out of Heaven, he give them (to use the Psalmists language) angel's food, Psal. 78. 15. might be recorded to posterity. Moses (as the Lord commanded) bid Aaron take a pot, ●xod. 16. 33. 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 doubtless a special 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 work, deserveth singular commendation, that being thankfulness indeed which consults for renewed praises, by repeated memorials. In pursuance of this pious design, I conceive it is, you have desired this Sermon to be made public, that being (according to God's command concerning Israel's deliverance, Exod. 17. 11. 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 faithful a Register) might preserve the memorial 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 God's benediction, You and yours to his protection, I subscribe myself, as your many favours oblige me, Your faithful 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 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 (saith Moses in the next verse, Ver. 4. 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 himself this morning, I will now turn aside for one hour from my secular employments, to hear 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 generals 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, Gen. 1. 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, Consid. 1. that a Bush burning with fire was not consumed. This phrase, the Bush burned, is not to be taken strictly, for than it must have been pabulum ignis, fuel for, and so consumed by the fire; thus wood is said to burn when (the fire having taken full hold of it) it sends forth flames from itself, till it be wholly turned to ashes: we must know therefore, that the holy Scripture (as Lapide well observeth) ofttimes speaketh of things, S. Scriptura saepè, praesertim in phoenomenis loquitur de iis, non ut in se à parte rei sunt, sed prout apparent. Lap in Loc. 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, 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. 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, Exod. 14. 21. the Scripture tells us, it was by a great eastwind, Josh. 3. 22. but when Jordan was divided, we only read that it was done, but not how it came 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, 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 withal the better to inform 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, Omne agens naturale agit necessario, cause naturalis agit ad extremum potentiae suae. They are known Maxims in Philosophy, all natural agents produce their effects necessarily. and therefore act with their utmost utgor: 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, Cyr. glaph. ib. ●bod. but contra-natural, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, to use S. Cyrils' phrase, a matter indeed of astonishment; the fire forgets its natural quality, and sitting upon the bush, instead of consuming, cherisheth it. Doubtless it was no other than 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, Psal. 29. 7. 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 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. If any shall further inquire, how God did restrain the fire, Desistendo ab influentia in ignem. etc Vide Tostat. in loc. I answer with Tostatus, that it was by withholding his providential concourse. 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, Greg. Mor. l. 16. in which regard Saint Gregory is express, that all creatures would return 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 less 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 natural power which it receiveth, together with its existence of producing its proper effect, but it cannot exerere aut exercere, Ger. ●. come. de provid. (to use Gerard's phrase) put forth and exercise that power, unless actuated by God; what more natural to the Sun then to arise? and yet our Blessed saviour's words are express, Math 5. 45. he maketh his Sun to rise: what more natural to man then to move? Act. 17. 18. and yet Saint Paul saith, in him we move. I cannot better illustrate it, then by Aquinas his comparison, Aquin. Part. 1. Q▪ 104. Art. 1. Sic se habet omnis creatura ad Deum, sicut aer ad solem illuminantem; 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, than the Sun doth communicate light to the air, no more can any creature any further put forth its effecting virtue, than 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; for this cause our Blessed Saviour asserteth, Mat. 4. 4. Man liveth not by Bread only, but by every word which proceedeth from the mouth of God, hereby intimating, that though the Bread have in itself nutritive virtue, yet it cannot be exerted for the sustaining of man's life, unless a word proceed from God's mouth. 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, Vide Tostat. l d. so as to consume. Nor yet (as Tostatus 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. 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, and Possessor of Heaven, supreme Prince of the Fire, the air, & 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, Iob. 19 7. and sealeth up the Stars, saith Job, if he forbid, the glorious luminaries veil their brightness, and hide their splendour. He rebuketh the wind and the Seas, Math. 8. 26. 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 merciless heat being kept in by his merciful power. Oh what a God do we serve, in whose hands are all the corners of the Earth, and things in the World! whence should the servants of God fear destruction, where need they doubt protection, as being under his arms, who is over all? 2. On the other hand, of that Obedience and subjection which all creatures give to God, and that not only according to, but against their natural instinct. The Psalmist saith, Psal. 148. 8. that the fire, hail, snow, and vapour, and stormy winds fulfil his word; yea, even than when his word is contrary to their nature: thus the Sun stands still, nay, goeth backwards, the Waters divide, the Iron swimmeth, finally, the lions devour not, the Whale swalloweth and killeth not, and the ass 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. Orig. Hom. 6. in divers. Excellently Origen to this purpose, Hi, qui prudentiae & intellectus expertes sunt, inclinantur jubenti, &c. These creatures which are void of wisdom and understanding, that have neither speech nor language observe his commandments. He chideth the winds and they are still, he speaketh 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. 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 ourselves 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, yet in those which are contrary to our Reason and Will, we resist him, making his Law our rule, no farther than it may consist with our will. Surely as Solomon sends the sluggard to the Ant to learn diligence, Prov. 6. 6. so may we be sent to School to the fire to learn obedience. 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, and yet not be consumed by it. Of all materials, wood is most susceptible of the impressions of fire, and is far more easily consumed then stone, Eò majus erat miraculum, quòd spinae facilius flammas conc ipiunt, &c. River. in Exod. brass, brick, or such like things. Of all wood, none more easily combustible than bushes, the fire is far longer in taking hold of an oak, and such like Trees, than 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, 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 greatness of the miracle lieth, 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 turned into ashes? how nigh is a flaming bush in every man's 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, and most likely, God's 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, See this Doctrine enlarged upon, in my Sermon, called Mercy in her Beauty. to be at the pits brink, and yet saved from falling in, to be under the lion's 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 beseem the greatness and goodness of a Deity to effect. When therefore danger approacheth, 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. If any shall be curiously inquisitive by what means 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, Mat. 14 29. 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, Tu praecipe & illico solidabuntur aequae. Hier. in Math. Vide & Just. Mart Resp. ad qu●● 117. 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 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, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Philo de vita. Moys. lib. 1. that the Bush was so strengthened, that the fire could not pierce it. natural 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 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. I end this with a short note, what God might do to this Bush no doubt he doth to his servants, so steel and harden them as it were with aequanimity, nay magnanimity, that their fiery trials which befall them, have no power over them. Hence it is that Martyrs have been so courageous 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 contentedness, nay cheerfulness, Christians have endured the worst of torments, how like impregnable forts they have withstood fiery assaults, like Mount Aetna, Pind. Ode 1. (which therefore Pindar calls an heavenly pillar) they have not been consumed in flames; In a word (to use Saint Bernard's phrase) with what exultation they have beheld their blood gushing forth out of those wounds which the Iron hath made in their bodies. Stat Martyr intrepidus & triumphans toto licet lacero corpore. &c. Bern. Serm 61. in Cant. 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 Virgin Martyr to her tormentor, would not be passed by, Aldhelm. de Verg. c. 26. 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, strengthened with all might, Colos. 11. according to his glorious power, unto all patience and long suffering with joyfulness; therefore the Christians have suffered so much, so long, so joyfully, because Divine power hath strengthened them with all might. fear we then none of those things which we may be called to undergo; 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; 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, pass 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 find out an answer to the quare, why it thus came to pass. 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. 1. Mystically, This miracle is applied both to Christ and the Virgin Mary; It is not unfitly made an emblem of Christ in his Incarnation, Passion, and Resurrection. The bush (saith Saint Ambrose) is Christ as man, Ambros. in cap. 6. Aporal. the flaming fire represents his divinity, and the Bush burning but not consumed, figureth the assumption of the human 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, Cyr. Gleph. in Exod l 1. the holy Scripture (saith 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. Vide Porrect. in pentat. Besides 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, Aquin. Ps. 130. Q. ●6. Art. 8. on the cross, 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, Cyril d. for as the combustible bush burned in the fire, and was not consumed, so Christ's corruptible body, lay in the grave and was not corrupted, according to that of the Psalmist, 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. 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 applied 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 Latin Father) by the Bush burning and not consuming, understand the blessed Virgin Mary, 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 Virgin 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 beareth a Son, whereby she became a Mother, and yet remained a Virgin. Besides these mystical, there wants not a moral application of this miracle, Aug. Serm. de Temp. 86. Divinum rubus pertavit non concepit incendium, &c. Chrysol. 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) understandeth likewise by the Bush the people of Isreal, Greg. in Ezek. Hom. 7. 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, De la hay Lapid. in loc. 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. But to beat that bush no longer. 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. 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 sign, and that not only in respect of the people, representing their rescue out of Pharaoh's hand, 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, Hoc viso Deus ipsum Mosen, initio vocationis suae confirmare voluit. River. in loc. an awful reverence of that Divine Majesty which appeared to him. But chiefly to strengthen his confidence, in accomplishing the work 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 God's gracious condescension to his servants, who is pleased by visible signs to support the weakness of their Faith. Gen. 15. 17. This was the course he took with Abraham, to whom he gave not only a promise but a sign 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, Judg. 6. 7. of what sign he pleased to desire, for the encouragement of him in that service to which he called him. 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 whilst he hath given us those visible signs of Water in baptism, 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 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. 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 Egypt, should be set free and enstated in a land flowing with milk and honey! nay yet more incredible, that so weak an instrument as Moses, should bring to pass so glorious a work as Israel's deliverance; no wonder if to prevent the staggering of his faith, he giveth him this eminent sign. And truly to a wounded sinner, the belief of an interest in Christ's merits is very difficult, so that it is well if he can believe when those external elements are offered to, or taken by him as pledges of his redeemer's love; oh 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 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, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Philo de vitâ Moys. l. 1. &c. 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; not much unlike is Junius his interpretation, The sign fitly correspondeth to the thing signified, Jun. Analyt. expl. in Exod: 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 God's Israel, or rather the God of Israel those who persecute her. Oleast. in loc. 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 thorns wherewith justly to vex those who injuriously touch her. Certainly never any offered wrong, or acted evil against the Church, who did not sooner or later meet with proportionable sufferings. It was our saviour's Item to furious Saul, Acts 9 5. It is hard for thee to kick against the pricks, to wit, and not hurt thyself. 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 got Pharaoh by pursuing Israel through the red Sea, when the waters overtook and overwhelmed both him and his host? It is a maxim in philosophy, 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 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. 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, Isa. 41. 14. 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 worm, which God himself is pleased to use by the Prophet Isaiah, fear not thou worm Jacob, which creature more vile and contemptible than a worm? every foot treadeth upon it, every bird picketh it up. It lets us see what is many times the estate of God's Church in this world. Our Blessed Saviour calls his flock a little flock, Luk. 12. 32. 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, whilst 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 scandalised at it, ever remembering that she is not the less amiable in Gods, because so despicable in men's eyes, as if she were no better than a thorny bush, 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. Indeed it is an usual metaphor to represent, as love, so anger, by fire, the Hebrew word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 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 goeth out, so long as there is any fuel, nor (Unless 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 ruin, whilst nothing less than blood can quench it. With this fire the bush of the Church ofttimes burneth. It is her complaint in the psalm, We went through fire and water. Psal. 66. 12. S. Peter speaketh of a fiery trial, which happened to the believers in his time. 1 Pet. 1. 9 The Spouse saith of herself in the Canticles, I am black because the Sun hath looked upon me, Cant. 1. 6. 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 cometh. 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, Mat. 5. 12. 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 devil hath his bellows still in readiness, and watcheth 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, 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, Psal. 129. 1. 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, Micah 8. 9 rejoice not against me oh mine enemy, though I fall, I shall arise, and though I sit in darkness, 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 wind, but it cannot be blown down: Finally, this Ship may be covered over with the waves, but it cannot sink into the bottom. Daniel is cast into the den, but not torn in pieces; 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, though vexed by men's rage for a while, are yet preserved by Divine goodness. Indeed this fire which seizeth 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. What Saint Paul saith of Heresies, is true of Persecutions, 1 Cor. 11. 19 they are for this only, 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, Ps. 66. 10. Non sicut foenum, Aug. ibid. 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 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, Psal. 14 5. and was not consumed. There were they in great fear (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 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, Isa. 43. 2. 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 implicit acknowledgement of the Church, where she saith, We went through fire and water, 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, 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, Psal. 76. 10. and the remainder thereof he will restrain, what ever fire of rage is more than 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. And surely the consideration hereof is that which should both abate the fury of the enemies, and mitigate the sorrow of the Church; Philo l. d. 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 (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 nearest, your glory shall be the greatest. You also (to wit Egyptians) 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) do the Heathen rage? that which they imagine is but a vain thing, 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 hopes of accomplishment; 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 Zion and her friends. Why (on the other hand) should the Israel of God despond? John 11. 4. as Christ said to Lazarus, This sickness 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 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, but of all Gods faithful ones! We are troubled on every side, 1 Cor. 4. 8, 9 but not distressed, 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 straits, 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, Gen. 2d. to wit, A serious observation required in the first word, Behold. This word Behold is such as deserveth a Behold, as being always like John the Baptist a forerunner of, or like the star to the Magi, a guide to something that is excellent. If we observe the use of it in Scripture, we shall find it to be always in things that are both certain and weighty; sometimes in things that are sudden, joyful, and wonderful. 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, Mat. 23. 38. or a prediction of something to be done. 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, Cant. 1. 14. 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 sour, Mat. 13. 3. 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, Behold now is the day of Salvation. 2 Cor. 6. 2. 2. This Ecce is sometimes used, 1. In subitis, in things that are sudden and unexpected, and is an Ecce of observation; So Jephtahs' unlooked for, Judg. 11. 34. meeting of his Daughter, Math. 2. 21. 8. 24. the angels unwonted appearing to Joseph, and the unexpected storm 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 angel proclaiming Christ's joyful advent, Zech. 9 9 do both speak of it with a Behold. Luk. 2. 11. 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, Act. 2. 7. 9 11. 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. And truly in all these respects may the Ecce in the Text be taken. The miracle being such as was in itself certain, and yet strange, to Moses unexpected, but comfortable, and the signification of it very important. The useful note which this word prompts us to, is, That the wonderful works of God's hand, aught to be the singular objects of our eye, when God speaketh; 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; and if we be so careless as to take little or no notice of God's daily administrations, yet surely when he is pleased to pass 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 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, Psal. 46. 11. what desolations he hath wrought in the earth; and to this purpose is Samuel's advice, consider what great things the Lord hath done for you. 1 Sam. 12. 24. 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 prophet's complaint of the wicked in his time; Isa. 26. 11. Lord when thy hand is lifted up they will not see, were it only God's finger, we should regard it, so did David, I consider thy Heavens the work of thy fingers; but much more when it is his hand. Psal. 8. 3. 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 blind their eyes? Oh that this charge might not too truly be drawn up against us, God's 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 works behind our backs, and set light by his dispensations. 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 ourselves 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; Micah. 6. 9 no wonder if the Prophet assert, The man of wisdom shall see thy name. I end this with that sweet close of the Psalmist, after his enumeration of various providential works, Ps. 107. 43. Who so is wise, and will observe these things, even they shall understand, (to wit, experimentally) the loving kindness of the Lord. And thus the Text leadeth us to the duty of the day; which is to behold that work of God, which some years ago, on this day of the month, 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. 1. There was a burning and consuming, and that both of ehings and persons. barrels of Gunpowder casually taking fire, blew 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 clothe them, nor necessaries to relieve them, and truly this sad event calls for a Behold of commiseration and relief; Blessed is he (saith the Psalmist) who considereth the poor, Psal. 41. 1. that is, so as to pity 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 sudden accident. Where God showeth severity, there he expecteth men should have pity, and whilst he exerciseth with correction, he would have us express compassion. Nor did this fires consuming stay here; not only houses and goods, but men, women and children, are burnt to ashes; some sitting 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 rent 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, 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, 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 six years a fire devoured my neighbour's houses, perhaps a like may this day burn down 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 hour, a moment, in that state wherein I would not die, since in a day, an hour, a moment, death may seize upon me? 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 came 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. 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 employments, you who intended at that very time to have been in some of those houses upon several businesses, 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, 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 confess you were wonderfully preserved. And surely beloved, all of you have great reason to be put in mind of this Ecce, Behold, and again I say, Behold with joyful gratulation this signal goodness of God towards you. That passage of our Saviour in his prophetical Sermon, Math 24. 40. 41. 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, 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 soul and Body, and should such a preservation be slighted? God forbid. Tell me (I beseech you) when you heard 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 vow 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 thinks every one concerned in this day's 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, whilst my neighbours were consumed? what did I deserve more than my friend, my companion, my Husband, my servant, that he was thus suddenly 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 dreadful burning, 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 I will praise thee whilst I have a Being. To end all. The Behold in the Text is that, which not only you, who were more immediately concerned, but every one here present aught to put in practice, partly in reference to this providential occurrence, so as to weep with them that weep, and rejoice with them that rejoice, to commiserate them that were impoverished, and congratulate them that were delivered, and partly by way of reflection upon God's former providences towards ourselves, either in preventing such dangers that they have not come near us, 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 Lord's mercies that we are not consumed, Lam. 3. 24. because his compassions fail 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.