God and the firmaments and the out goings of the morning praise him Therefore do we lift up our eyes to heaven when we pray we say that every good and perfect gift comes from above from the Father of lights Yet is not God so far off but that as heaven is his throne earth is his foot-stoole The Lord looketh from heaven Psal 33.13 he beholdeth the sonnes of men He is not so far off but if we pray to him Prope est invocantibus ipsum he is neer to them that call upon him And in this respect all the earth is a common oratory so is the sea for our prayers But as the perpetuall duty of a Religious service of God which doth require holinesse and righteousnesse all the days of our lives doth not take away the particular duty of the Sabbath neither doth the great hahitation of God in heaven abate any thing of his special presence both in the temples dedicated to his service and in every particular person which doth belong to the election of grace For so God saith I dwell with him that is humble and contrite in heart and he saith so presently after he had said I will dwell in the high and holy place in so much as St. Augustine upon those words of David exaudivit de templo sancto suo vocem meam saith Exaudivit de cordo meo in quo habitat Dominus vocem meam For know you not that you are the temples of the holy Ghost and that God dwelleth in you c. God is in heaven Per specialem gloriam He is in our Churches per specialem cultum He is in our hearts per specialem indulgentiam He is in his Word per specialem illuminationam In a word wheresoever is cultus dei there is vultus dei The use of this point is taught in the Text it is the second part of my Text. 2. The duty Let all the earth keep silence before him This as you heard is a postulation of reverence he doth not put us to silence that we shall say nothing for he hath commanded us to call upon him and invocation is a note of his children He saith hee shall call upon me and I will hear him The wise man doth help us to expound this Text Be not rash with thy mouth and let not thine heart be hasty to utter any word before God for God is in heaven and thou upon earth Eccles 5. Reg. lib. ver 2. Gen. 5.1 therefore let they words bee few So that temerity and rashnesse is here forbidden and reverence and holinesse required 1. Let us consider God in our Churches the temples of his holinesse there we are taught 1. Take heed that thou have not an unreverent opinion of the house of God St. Paul saith despise ye the Church that is Vse 1 the place set apart for the worship of God and that he meaneth so the place and not the company So Theophil loco ipsi infertis injuriam you do wrong to the place Lyranus est contemptus ecclesiae quae consecrata est divinis usibus the very words of that Text do shew it For our own houses and Gods house our houses for our common meals and Gods house for the Supper of the Lord are compared together 2. There must be in us a love of those houses of God God said of his holy City where his Temple was built here will I dwell Vse 2 for I have a delight therein It is Davids protestation for Ierusalem For the house of Gods sake I will seck to do thee good The heart never more desired the water-brooks then he did to go to the Tabernacle where God was my soul longeth and fainteth for them I was glad when they said to me come we will go up to the house of the Lord. 3. Let us prepare our selves before we come to Gods house for he is present there come not hand over head as thou wouldest go into thine own house consider if thou wert to go before thy Soveraign King how thou wouldest compose thy self that nothing in thy apparel in thy gesture in thy countenance in thy words might give him offence Wilt thou do lesse when thou art to appear before the Lord of Hosts who is the King of glory Micah saith Wherewithal shall I come before the Lord Mich. 6.6 and bow my self before the most high God shall I come before him with burnt offerings The old law was None shall appear before me empty When Iesse heard that David his sonne was sent for to King Saul 1 Sam. 16.20 I-sse took an asse laden with bread and a bottle on wine and a kid and sent them by David to Saul So Jacob sent a present to Pharaoh when his sons went the second time for corne Solomon saith and it is no news in our times A reward in the bosome pacifieth strong wrath we know what cause we have given our God to be angry with us let us think of it when we are to come and stand in his sight at Church Manus in sinu tuo manus in sinu dei He is not ashamed to ask it fili praebe cor 4. Take heed to thy foot when thou entrest into the house of God for the place where thou art entring is holy ground put off thy shooes that is all earthly and carnal affections and say with Iacob Gen. 28. quam terribilis est hiclocus this is no other but the house of God porta coeli 5. When thou art entred into Gods house remember thou art come before the face of God and his holy Angels into the place where God's honour specially dwelleth 1. It is enough thy heart be reverent let thy outward man expresse it also do not think that because the Papists do superstitiously adore the Crucifix and the Altar and idols therein therefore it is superstition to do worship to God every man that comes into anothers house doth in good manners salute the Master of the house where he enters the same may not a visible worship be due to the invisible God! O come let us worship and fall down and kneel before the Lord our Maker It is a godly custome if done in zeal of Gods glory with devotion and not in a customary formality to sanctifie our entrance into Gods house with Prayers to fall low upon our knees before God to invocate him for his blessing upon our selves upon our Minister upon the whole Congregation 2. Learn of the Apostle let all things be done decently and in good order compose thy outward man to all due reverence and conformity with the holy Congregation and thine inward man to all zealous devotion remember the meetings of the Saints in the primitive times of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do not give God thy knee and thy tongue thine eye thine eare and thy hand thy whole outward addresse and keep thy heart from him and let thy thoughts go and wander from the service thou
God is armed vvith povver to punish evill doers 4 That in all this God vvas glorified First the consideration of former mercies doth strengthen faith in present troubles Therefore do they commemorate the manner of Gods glorious comming from Teman and of Paran vvherein he had glory in the heavens and prayse upon the earth David did make good use of this point often For vvhen my distresse came he found comfort in this remembrance Novv thou art farre of and goest not forth with our armies Thou makest us turn back from the adversary Psal 44.9.10 and they which hate us spoile for themselves c. To comfort this affliction he beginneth that Psalme We have heard with our ears O God and our fathers have told us what thou didst in their days and in the times of old How thou didst drive out the heathen with thy hand and planted them c. So Psal 74 9. again complaining of great afflictions We see not our signes there is no more any Prophet this is his comfort God is my King of old working Salvation in the midst of the Earth Thou didst divide ehe Sea by thy power c. So again Psal 77.2 In the day of my trouble I sought the Lord my soar ran and ceased not and in the night my soul refused comfort Then I considered the days of old Verse 5. Psal 4.1 and the years of ancient times Thou hast enlarged me when I was distrest The reason why this doth minister comfort to the Church 1 Reas is because we have learned that our God is constant in his love whom he once loved he ever loveth for he is without variablenesse and shadow of changing as the Apostle and the Psalmist saith But thou art the same thy years shall have no end Ps 102.27.28 The children of the servants shall continue and their seed shall be established before thee The goodness of God endureth continually Psal 52.1 Reas 2. Because the commemoration of former benefits is a work of thanksgiving and prayse and that is the highest service that we can perform to God in his worship this is Sicut in coelo it is heaven upon earth For it is a good thing to give thanks unto the Lord and to sing prayses to the Name of the most High Psal 92.1 Ps 50.23 It is good for God for He that offereth me praise glorifieth me and for that he made us It it good for us for with such Sacrifices God is well pleased there is our happiness for in his favor is light Reas 3 Again the thankfull commemoration of former mercies of God to us doth draw on new benefits for thanksgiving as it is Gods crop which he gathereth from us of the seed of his many favours so it is our seed which we cast into the ground of Gods kindness and it bringeth us an harvest of new blessings Every man thinks his seed well bestowed in good ground that yeeldeth an encrease and God hath said Them that honour me I will honour 1 Sam. 2.30 This point is of excellent use Vse to stir us up to a wise consideration of the constant love of God to such as fear serve him Benefits are soon forgotten therefore as David saith I called upon the Lord in my trouble so he stirreth up himself to thankfulness My soul praise thou the Lord and forget not all his benefits He found great comfort in this looking back When he undertook Goliah and Saul discouraged him as unable for it he looked back to the time past and remembred how God had delivered him from a Lion and a Bear and from that experience of Gods good help he resolved to attempt the uncircumcised Philistine And in his declining years when age grew upon him he comforted his drooping spirits thus Thou art my hope O Lord God Psa 71.5 even my trust from my youth Vpon thee have I been stayed from the womb thou art he that took me from my mothers bowels Cast me not off in the time of age forsake me not when my strength faileth There be three sorts of men that do even run themselves upon the edge and point of reprehension we cannot here forgive them a chiding 1 Those that tanquam prona pecora as groveling beasts do look onely upon the time incumbent mistaking St. Paul who saith I forget that which is behind Lyranus understandeth him legalia terrena Theophilact better Praeteritarum virtutum nihil reminiscor nec memoria repeto Phil. 3.13 sed ea omnia post tergum relinquo So we must forget all the good we have done as being short of perfection that we may mend our pace in the ways of Gods Commandements But the Apostle did look back to times past to see what Christ had done for us how he loved us when vve vvere his enemies how he washed us in his bloud how he forgave him his sins and how he obteined mercy of him because vvhat he did he did it ignorantly through unbelief 2 Those also are here reproved vvho look only to the time past and see therein nothing but Gods temporall favours but regard not the times present and consider not Gods spirituall graces Some that lived in the time of Popery do prayse those dais then vvas good house-keeping easie rents a constant fashion of apparrel that many Gentlemen had the lands of their grandfathers in possession and their cloaths on their backs then vvas no seeking of reversions or buying of offices no market of Church-livings Israel did so Remember the fish that we are in Aegypt for nought the Cucumbers and the Melons and the Leeks and the Onions num â—1 5 and the Garlick I deny not but when the people of this Land vvere fewer and the vanity of the pride of other Nations and many of their foul sins kept home and were not imported hither there were better times for the belly then these are But let us see the state of souls at that time they were then in the house of bondage under Pharaoh of Rome Beef and Mutton Wheat and Barly were cheap but the two Testaments the two breasts of the Church vvere like a Fountain sealed up and like a Garden enclosed But when Queen Elizabeth began to rest in this Hemisphere like the Sun to run her race she turned that night into day and maintained this light till she vvas taken up into heaven and she that vvas a shining star on earth and blest the Church of God here vvith benigne aspect and influence vvas made a glorious ever blessed Saint in heaven In the beginning of her raign God came from Teman The Holy one from mount Paran God revealed himself in the glorious Sun-shine of his Gospel of peace 3 They are also reproved vvho out of too much fore-casting fear of the times to come do quite forget both the former and the present mercies of God and astonish themselves vvith representations of hideous formes of ensuing
mercies Psal 5.7 The Church knoweth that God is more glorious in his mercy 3 Reas then in all his other attributes for his mercy is above all his works the justice of God is against us because we are unrighteous the wisedom of God is against us because we have walked as fools and not as wise men The holiness of God is against us because we are unclean conceived in sin and born in iniquity The truth of God is against us for omnis homo mendax every man is a lyer The power of God is against us because we have forsaken him the fountain of living water c. The Patience of God is against us because he is a God that loveth not iniquity neither shall evill dwell vvith him he hateth all those that work wickedness Onely Mercy is our friend that maketh Christ our justice our wisedom our sanctification and redemption that maketh truth perform gratious promises and his power becometh our protection his patience our peace Divitiae misericordiae riches of mercy This seemeth to excellent use 1 To assure to us the favour of God 1 Vse because it is built upon the foundation of Gods mercies of which Dauid saith The mercy of God endureth for ever his mercy is euerlasting The knowledge of salvation given by the remission of our sins is Through the tender mercy of our God Luk. 1.77 78. whereby the day-spring from on high hath visited us So that if God be angry with us for our sin yet his vvrath doth not burn like fire but as he sayd of Solomon I will chasten him with the rods of men but my mercy will I not take utterly from him 2 It seemeth to rebuke those that put their trust in humane merits or works of the Law they that come to God for wages forsake their own mercy nothing so contrary to Divine mercy as humane condignity 3 Because here is anger and mercy together 2 Cor. 1.3 Naâ—u 1 2. this killeth all presumption for he that is called The God of mercies is called a jealous God and a furious Avenger And the rods of men well laid on will smart and draw bloud 4 This inviteth to new life because The goodness and mercy of God leadeth to repentance and the Crown of it Rom. 2.6 5 Seing we have so much need of mercy our selvs let us shew mercy unto others Estote misericordes ut pater vester coelestis be ye mercifull as your heavenly father for there shall be judgement vvithout mercy to him that sheweth no mercy Christ abideth yet naked and sick and imprisoned and hungry and thirsty in our poor brethren as his mercy embraceth us so let our mercy embrace him that he may say esurivi pavistis I was hungry and ye fed me Ver. 3. God came from Teman and the holy one from mount Paran Selah His glorie covered the Heavens and the Earth was full of his praise 4 And his brightness was as the light he had horus coming out of his hand and there was the hiding of his power 5 Before him went the pestilence and burning coals went forth at his feet THe second part of this Psalm doth contein a celebration of the prayses of God Vid. divis p. 23. which also doth declare upon what grounds the Church in affliction and captivity doth put trust in God The whole Section is a commemoration of the great power and glory and power and mercy of God shewed in behalf of his own people v. 3 4 5. ad finem v. 15. 1 In his coming to them from Paran and Teman 2 Of the same power and glory declared in giving of the possession of the land of Canaan to Israel 3 In the dismay of the Nations v. 7. 4 In the marvellous Water-works 8 9 10. 5 In their great victories within the Land I begin at the first God came from Teman and the holy one from Mount Paran The best exposition that I do finde amongst many of these words is that here is remembred the coming of God to Israel when he gave them the Law written in two Tables of stone with his own hand For God came then from Teman and Paran Paran was a great mountain neer to mount Sinai but Teman signified the South so God came from the South thence came God to give Israel his Law wherein he did express himself the King of this people by coming so neer to them by shewing himself so openly and by revealing his wil to them so plainly This was so great a favour done to them that he addeth Selah which word is onely used in Davids Psalmes and in this Psalme and the word in the judgments of the learned is sometime vox optantis the voice of one that wisheth aequivalent to Amen or vox admirantis the voice of one admiring shewing some speciall matter or vox affirmantis of one affirming avouching what is said or vox meditantis of one meditating requiring consideration of what is said But withall it is a rest in Musique Jerome saith it is commutatio metri or vicissitudo canendi his glory covered the heavens and the earth was full of his praise And His Brightnesse was as the Light he meaneth the brightnesse of that glory wherein he appeared when he gave the Law set forth Exod. 19.16 For there were Thunders and Lightnings He had Horns comming out of his hands by Horns in Scripture strength is signified the horne of salvation is the strength of salvation the exalting of the horne is the advancing of power and these are said to be in his hands because the hands and arms are called the strong men in the body they are the instruments of power And there was the hiding of his power there in that apparition God did hide his power from the rest of the world and declared it perticularly to his Church as David saith He hath not dealt so with any nation and as for his judgments Psal 147.20 they have not known them Before him went the Pestilence and burning coals went forth at his feet His meaning is that God then declared himself mighty in the punishment of his enemies and the enemies of his Church for under these tvvo kinds of punishments by pestilence and fire he shevveth that God hath the command of all the instruments of vvrath of vvhich these tvvo by plague and fire are the most licking and devouring putting no difference where they go And this hath reference to the many plagues wherevvith he punished the Aegyptians vvhen he brought his people from the land of Aegypt from the house of bondage The summe of all is this that God hath declared himself glorious 1 In his speciall favour to his people 2 In his just vengeance From vvhence these points of doctrine issue 1 That the consideration of Gods former mercies doth strengthen faith in present tribulations 2 That the Church of God hath a speciall interest in the povver and protection of God 3 That
the west Country This is the help in trouble ready to be found let us awake this help with the loud voice of our importunate supplications saying O Lord help now O Lord now give prosperity Let us give him no rest till he hath bowed the heavens and is come downe to visit the distresses of his faithfull servants Our Saviour comforteth us well saying My Father worketh as yet and I work and if our labour which is opus in Domino a work in the Lord be not in vaine his labour which is opus Domini a work of the Lord will prosper in his hand He is as strong in the river of Rhine as in he was Jordan and his Church is as dear to Him now as ever it was and he is as diligent in making inquisition for bloud and as attentive to the complaints of the oppressed as he was Verse 11. The Sun and Moon stood still in their habitation at the light of thine arrows they went at the shining of thy glittring spear 12 Thou didst march through the Land in indignation thou didst thresh the heathen in anger 13 Thou wentest forth for the salvation of thy people even for salvation with thine Anointed thou woundest the head out of the house of the wicked by discovering the foundation to the neck Selah 14 Thou doest strike through with his staves the head of his villages they that came out as a whirlwind to scatter me their rejoycing was as to devoure the poor secretly I Read all this together because I conceive it hath reference to one story and that is recorded in the book of Joshua For after Israel came into the land of Canaan and had destroyed Jericho and the City of Ai the Gibeonites terrified with this news craftily pretending themselves to be a people dwelling in a far Country and for the name of Gods sake whose wonderfull works they had heard of they desired to make a league with Joshua Joshua and the Elders were deceived and confirmed a league with them by oath But after the fraud was detected Israel made the Gebeonites serve them but they were under the protection of Israel This league of Gibeon with Joshua did much trouble the neighbouring Kings for they feared Gibeon being a strong City therefore five Kings do make war against Gibeon to smite it The Gibeonites send to Joshua for succours Ioshua according to his oath of confederacy with them came from Gilgal he and all the people of war with him Ver. 7. and all the mighty men of valour he gave the assault to the five Kings and their Army he discomfited them and made them fly Then the Lord rained stones from Heaven upon them Ver. 11. there were more that died with the hailstones then they whom the children of Israel slow with the Sword Then spake Joshua to the Lord Ver. 12. in the day when the Lord delivered up the Amorites before the children of Israel Sun stand thou still upon Gibeon and thou Moon in the valley of Ajalon And the Sun stood stil Ver. 13. and the Moon stayed untill the people had avenged themselves upon their enemies Is not this written in the book of Jasher so the Sun stood still in the midst of Heaven and hasted not to goe down about a whole day And there was no day like that before it nor after it Verse 14. that the Lord hearkned to the voice of a man for the Lord fought for Israel This is the wonder that Habakkuk our Prophet doth here commemorate a miracle yet fresh in the memory of the Church yet by computation of times from the time of Joshua when this was done to this time of Habakkuk when this is remembred were past more then 700 years Habakkuk doth well to remember this for of all the miracles that God wrought for Israel this was the greatest here Heaven fought against Earth the Sun and Moon stood still to give light to the Battail and the faithfull witnesses of Heaven so the Sun is called staid his course to bear witnesse how God fought for Israel We may truly say to Israel Tibi militat aether Observe the words of the Prophet how well they follow the history in Joshua Habukkuk saith The Sun and Moon stood still in their habitation they stood in their severall sphear wherein they move for these be their habitations and note that they both stood stil Sun and Moon For the Moon borrowing all her light of the Sun had she kept her course while the Sun had stood still the length of a day there had been great irregularity of motion in these Caelestiall bodies from the constant order set them by their Maker in their Creation Observe also that he doth not say the earth stood still but the Sun it had been as some said the Earth and the Moon stood still as the Sun and the Moon and our understanding would have as soon apprehended if that new Astronomy had had been then revealed which some of our Empericks and Journeymen in that excellent Science of Astronomy have of late revived in their Almanacks telling the world that they have long been in a wrong belief that the Sun moveth and the earth is fixed for they believe that the Sun is fixed and the earth is moved And to evade the cleer evidence of this text which tels it for a wonder that the Sun stood still they say this is spoken to our capacity because to our sight it so seemeth that the Sun moveth and the earth is fixed but indeed it is otherwise Our capacity I think hath much wrong done in this for if the Word of God had told us that God had created the Sun to stand still and the Earth to move it is more likely that we should have taken his Word for it and have believed it as it is as well as now we believe it as it appears We are neither incapable nor incredulous but that many against the letter of Scripture have written and made more believe that the Sun stands still from the creation The common defence of this opinion grounded upon Gods application of himself to humane capacity doth make figures in story where is no need and maketh David a man of small judgment in the knowledge of the Sun who saith that God hath set a tabernacle for the Sun in the Heavens called here an habitation Which is a Bridegroome comming out of his chamber and rejoyceth as a strong man to run his race His going forth is from the end of the Heaven and his circuit unto the ends of it Doth not this Prophet speak of the glory of God declared in the motion not the station of the Sun or in the glory of God shewed in our opinion of the Suns motion not in the truth thereof Greater secrets then this are revealed in holy Scripture which are against the vouchie of the outward sense or the rationall discourse of man and no doubt but if the Sun had stood
too hot for them God cast them down ejecit conjecit dejecit rejecit subjecit and that anger is yet their burthen and shall be for ever The first tenants of Paradise could not they fled from the face of God and the curse of God lay heavie upon them Cain confest his punishment more then he could bear the old World all but eight persons sunk under this wrath and were drowned in the great deep The transgressing Cities suffered the consuming and tormenting flames of fire and brimstone The very earth trembled and shoke Psal 18. the foundations also of the mountains moved and quaked because hee was angry smoake went out at his nosthrils and consuming fire out of his mouth Beloved let me tell you what I fear never any times did more put almighty God to it to reveal his anger from heaven and to raine down burthens upon the sons of men for the clearer the light of the Gospel shineth the more his expectation is of walking in the light but our knowledge is rather floating in the braine then working in the obedience of our life Christ saith It shall be easier for Sodom and Gomorrah in the day of the Lord then for those of that generation to whom the light appeared in his Ministery so clear and glorious and yet they love darknesse better then light because their works were evill Great is the weight of a milstone hanged about our neck and wee cast therewith into the bottome of the sea yet the burthen of Gods wrath hee sayeth is much heavier then that And yet we make no care nor conscience and live without fear of this anger we do this and that great wickednesse and sin against God and provoke him to anger with our actions and inventions as if the Lord saw not this as if there were no knowledge in the most High As if he could not pluck his hand out of his bosome as if we had stollen away his sword and his quiver full of deadly arrowes I beseech you my brethren do not so wickedly your oaths and blsalphemies your pride and vanities your crueltie and oppressions your frauds and circumventions your abuse of Gods good creatures in excesse and wantonnesse they are all gone up to heaven and awake vengeance and chaleng the God of mercy to declare his justice Doth not some part of the Church now in the Palatinate and in Bohemia groan under the burthen of warre wherein the goods the liberties the lives of men Christian men professours of the same faith with us do lie at the stake and bloud toucheth bloud Doth not our neighbour Church in France tremble for feare of a new massacre hath not the sword of violence tasted already of Protestant blood do not the Jesuites the incendiaries of the Christian world blow the coal and incense the King thereof to grassation and destruction of all that have not the marke of the beast either openly in their foreheads or secretly in their hands and dare we anger our God who gives us the early and the latter rain who crownes our land with peace and the daughter of peace plenty Shall we flatter our selves and say that although we do wickedly this burthen shall not fall upon us let us pray for them and amend our own lives and sin no more least some worse judgment do fall upon us for we shall else finde too late that the wrath and judgment of God is too heavie a burthen for us to bear 2 The wrath and judgments of God they are a burthen to God 2. Deo he professeth it As I live saith the Lord I delight not in the death of a sinner he calleth upon his Israel why will yee perish O house of Israel When he punished his people how heavy was the burthen of their punishment upon him He smarted under his own rod the burthens that he put upon his people wearied him Why should you be stricken any more Isay 1.5 The whole head is sicke and the whole heart is faint From the soal of the foot to the head there is no soundnesse in it c. Truly God doth bear with us in a double sense for he doth forbear our punishment in expectation of our amendment and he doth suffer with us in our sufferings he is our father and every stripe he layeth on us smarteth upon him O greive not the Spirit of God by whom you are sealed up to the day of your redemption 3 The word of God threatning sin is a burthen 1. To God 2. To the Prophet 3. To the People It is a burthen to God to threaten judgment 1 Deo he loves to speak us faire and to speak and treat kindly with us to draw us with the cords of men and with the bands of love to be as one that taketh off the yoake for he knoweth whereof we be made for he made us and not we our selves he will allure and perswade Japhet to dwell in the tents of Shem. If Adam do transgresse his one commandment given to him in Paradise he tarrieth expecting when Adam will come to him to acknowledge his fault and cast himself at his feet to seek mercy if Adam will not he will come to him but it shall be the cool of the day first and he will call him to accompt but yet so fatherly that he cannot execute the law without preaching the Gospel he cannot banish him the earthly Paradise til he have opened to him an heavenly He cannot threaten till he have promised he cannot punish till he have pardoned 3 This is a burthen to the Prophet and that two wayes 2 Prophetae 1. In respect of his fidelity to him that sendeth him 2. In respect of his zeal 3. In respect of his charity and compassion to them to whom he is sent 1. In respect of his fidelity It is a burthen to him to keep in the word of this Prophecy he cannot conceal it When Jeremy found the people incorrigible and that the word of God in his Ministery was despised and made his reproach Then I said I will not make mention of him nor speak any more in his name Jer. 20.9 but his word was in my heart as a burning fire shut up in my bones and I was weary with forbearing and I could not stay Some carnall men do confesse that it is true that we must preach the judgments of God against sin that is our trade but let children fear those bugbears they know as well as we can tell them that God is mercifull and his mercy is above all his works It is true that we must preach judgment against sin for we have fear of the burthen of all those sins of others which we reprove not to fall upon our selves If thou givest him not warning his blood will I require at thy hands Therefore this word of excommunication Ezek. 3 18. is our burthen and we must not conceal it 2. In respect of his zeal For the
Justice or directly unjust in suffering his own servants to be opprest with the injuries of men The Minister must diligently preach the hearer must reverently hear and faithfully believe the truth concerning the Providence of God or else all Religion will sink and want foundation Vers 2. And the Lord answered me and said Write the vision and make it plaine upon Tables that he may run that readeth it 3. For the vision is yet for an appointed time but at the end it shall speak and not lye though it tarry wait for it because it will surely come it will not tarry HEre begins the second part of the chapt which contains the Lords answer to the Prophets expostulation Containing 1. A Direction to the Prophet ver 2 3. 2. A Declaration of his holy will in the general administration of Justice 1. Concerning the Direction given to the Prophet And the Lord answered me and said For the manner how God maintained intelligence with his holy Prophets we are not very particularly informed we find inspiration and revelation and ision mentioned he that made the light that is in us and gave us our understanding can best make his ways known to his holy ones and as I do not think that Habakkuks contestation with God was verbal and vocal but rather a wrastling and striving of his spirit and inward man neither do I think this answer of God was audidle presented to the eare but by some secret divine illumination suggested And where he saith The Lord answered and said These phrases do expresse so plain an answer as is made in conference between man and man Write the vision That is set down in writing my answer It is our manner for the better preservation of such things as we would not forget to set them down in writing But because this request of the Prophets doth concerne others that he may inform them God addeth Make it plain upon Tables that he may run that readeth it That is write my answer in a Table in great Characters that though a man be in haste and run by yet he may read as he runneth shewing that he was desirous to satisfie all such as the Prophet spake of before who should argue against him As out manner is to fix publike Proclamations and Edicts on wals or on Posts in ways of common passage that any Passenger may take notice thereof seeing it concerneth every one to that the Lord alludeth in this place giving the Prophet great charge for the declaration of his holy will in this great matter so to expresse it that every one of his People may receive information thereof Vult aperta esse verba apertè scribi saith St. Hierom. For the vision is yet for an appointed time The time is not yet fulfilled for the execution of the Will of God but it is in the holy wisedome and purpose of God determined when it shall be fulfilled At the end it shall speak and not lie That is in the time prefixed by Almighty God it shall take effect and the counsel and decree of God shall be executed For God that hath promised cannot lie The answer of God is full as it after will appear and doth not only clear the Iustice of God in the present cause of the oppressed Iews against the Chaldaeans but it maketh a further and more general overture of Gods decree against all unrighteousnesse and ungodlinesse of men so that this Prophecy shall not only comfort that Church and those times but it is directed to the perpetual use of the Church in all the ages thereof He therefore addeth Though it tarry wait for it do not think by any importunity to draw down the judgements of God upon the ungodly or to hasten the deliverance of the Church God doth all things tempore suo in his time and the servants of God must tarry his leasure Because it will surely come it will not tarry He giveth assurance of the complement of his Will in the proper and prestitute season thereof which nothing shall then hinder The parts of this text containing Gods direction given to his holy Prophet are three 1. The care that God takes for the publishing of his Wil to the Church vers 2. 2. The assurance that he gives of the performance thereof in the time by him appointed 3. The patient expectation which he commands for the performance thereof 1. The law that he takes for publishing it The Prophet must not only hear God speak the Seer must not only behold the vision but he must write the same litera scripta manet the written letter abideth I will not stand to search how ancient writing is wherein some have lost time and labour I know that many do make God the first immediate Author of it and do affirm that the first Scripture that ever was was Gods writing of the law in two Tables Exod. 32. But because I find in Exod. 24 that Moses wrote all the word of the Lord Vse 4 and Josephus doth report a tradition of the Hebrews for writing and graving before the flood I hold it probable that both Scripture and Sculpture are as ancient as the old world I will not question Josephus his Record of the two pillars erected before the flood engraven for the use of posterity with some memorable things to continue in succeeding ages whereof one remained in Syria in his own time It is frequent in Scripture to expresse a perpetuity of record by writing In the case of Amalek Write this for a memorial in a book Ex. 17.14 Iob. O that my words were now written that they were printed in a book Job 19 23 Graven with an iron pen Vers 24. in lead and in the ink for ever Isay the Prophet I heard a voice from heaven saying to me write all flesh is grasse Ioh. Audivi vocem dicentem Beati mortui I heard a voice from heaven saying Blessed are the dead Beloved thus have we the light that shineth upon the Church and guideth our feet in the ways of peace by writing for all Scripture is given by inspiration holy men wrote as they were inspired It was given to them by inspiration to know the will of God they impart it to the Church of God by writing and that boundeth and limiteth us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus hath God revealed himself to his Church 1. Cor 4.6 both sufficiently that we need no more knowledge for eternal life then what is contained in Scripture and so clearly that the word giveth understanding to the simple And as this word from the immediate mouth of God doth warrant this particular prophecy so doth the Apostle say of all the body of Canonical Scripture that all Scripture is given by inspiration and Gods care is double 1. That it be written to continue 2. That it be written plain to be read 1. It must be written that it may remain 1. Written For in the old world because of the
wherein he prophecyeth the birth of Christ in Bethlehem In both these Prophecies we observe that the promise of God hath not only assured the spreading of true Religion but the assemblies of beleivers to certain places for instruction that they may bee taught vias Domini the ways of the Lord. Never was there Religion in the world without some places of publick-Worship for meeting of people together Even in Adams time there was a place where Adam and his children met to offer sacrifice and Cains flying from the presence of the Lord was his wilfull excommunication from that place And in truth they that would have no Churches may aswell cry down Religion and the publique ministry of the Word and pluck down the hedge which God hath planted about his Vine and lay all common Understand us rightly we do not affix holinesse to the place nor think any speciall sanctity inherent in it but seeing God is by a singular right become master of the house that is separate to his use as the Apostle saith judge I pray you is it comely that wee put not difference between Gods House and our owne houses It is observed that Christ when he purged the temple purged only that part of the temple which was set apart to prayer and hearing of the Word because that use of the Church was to continue in the time of the Gospel and after he had cast out the oxen and the doves which were provisions for sacrifice then he citeth that place and reneweth the sanction My house shall be called an house of prayer to all nations which is a sanctification of all Churches to the Worship of God That this was so understood Know that before they had any Churches built for the publick exercise of Religion they had some places of meeting which they called Aedes sacras holy houses of which the Apostle putting difference sayth have ye not houses to eat and drink in Cor 1 1◠22. despise ye the Church of God Here be our own houses for common and natural moral and civil use here is the Church of God the place of assembling of the Congregations to the Worship and service of God No sooner is a place consecrate to this use but it is a Temple of Gods So when Jacob had set up a stone for a pillar Gen. 28.19.22 in the place where he dreamed and had the vision of the ladder he called the name of it Bethel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods house And after At his returne he came to that place and having first put down all the strang gods Gen. 35.7 he built an altar to the Lord and called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good of Gods house It is palestra in which we do meet with God to wrestle with him in our fervent prayers and supplications He by his word wrastleth with us to overcome both our ignorance and impiety And therefore as Jacob Gen. 32.31 so may we call our Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the face of God for there God did look upon him And in the times of the Gospel these houses of prayer have had several tittles Aedes sacrae in respect of their succession to them and Templa in respect of their succession to that at Jerusalem Tectum amplum some derive it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Propter dedicationem 2. Propter usum 3. Propter jus perpetuum 4. Propter sabbatum For there is Dominica in Dominico thence came the word Kirke Yet in use in Scotland And Ecclesiae in respect of the meetings there When David could not come to the sanctuary of God he worshipped toward it Hear the voyce of my supplications Psal 7. Ps 28.2 Dan. 6.10 when I cry unto thee when I lift up my hands towards thy holy temple Daniel being farre from the temple opened his window toward Jerusalem and prayed three times a day The Temple is a type of Heaven where the Saints of God do meet to praise God which is the worship that is done to God in heaven And I heard a great voyce out of heaven saying Behold the tabernacle of God is with men Rev. 21.3 and he will dwell with them and they shall be his people and God himself shall be with them and be their God This Mr. Brightman understandeth of the Church of the Gentiles where God is seen So doth James Brocard an Italian understand it of the Church delivered from Poperie and Mahometry and all haeresie But Master Bullinger better advised saith that as in the former part of this Revelation hell is described so in this chapter heaven is set forth And that as you see in the similitude of a tabernacle so doth Junius and Napier well interpret this place I conclude then that all the Churches wherein the Christians meet to call upon God are the temples of Gods presence wherein God is invisibly resident both to give his Spirit where he thinketh good and to direct our service of him and to receive our prayers and sacrifices of thanksgiving and to communicate to his servants the ordinances of his grace the means of their salvation 2. As God is in these temples made with hands and declareth his presence in his house in his Word and Sacraments and in the solemne meetings of his children so is he in heaven which is his highest temple whereof these are but types and figures We beleive in him as maker of heaven and we pray to him our father which art in heaven this place he himself calleth his habitation I dwell in the high and holy place 1. In heaven Yet as Solomon saith The heaven of heavens is not able to containe him Isa 57.15 2 Reg. 8.27 So he is there as in the most excellent part of his creation but not comprehended there for there he is most purely worshipped thence cometh our Sicut in Coelo The heathen gods are no where in heaven they are not that is the temple of the true God in earth they are not for they are no gods that have residence in earth and have no power at all in heaven As the Apostle saith 1 Cor. 8.4 We know that an Idol is nothing in the world Here by the name of Idol is not meant the material image representing their god for that is a bodily substance to be seen and felt and it is in the world but he speaketh it de numine the divinity is a non ens For he addeth that there is no God but one and whereas many be called gods in heaven and in earth as there be many gods and many Lords yet he saith there is but one God the rest are nomina not numina For there were that worshipped the Sun the Moon and the starres these as creatures and second causes do us good but they serve our God When our God is in his Temple all those help to make up the quire of them that praise him For the heavens declare the glory of
not come so neer our truth our truth will confute it and the God of Truth wil not suffer his truth to fail Yet if our unthankfulness to God for his light so long shining in our Church if our evil lives so unanswerable to our outward profession if our contentions so displeasing to the God of peace our want of zeal and devotion in prayer do turn away the face of God from us we may thank our selves and his justice may say Perditio tua ex te Thy destruction is of thy self 2 The Petitions these are three vide p. 29. 1 Revive thy work in the middest of the years that is as we have expounded it literally in the mean time preserve thy Church In which Petition we are taught That the Church of God is the work of God 1 Doct. ye have heard it so acknowledged by God himself Ask me concerning my sons and concerning the work of my hands Isa 45.11 command ye me Wherein God confesseth his Church to be his own work and therefore so comprehended in his care that they may challenge his protection Again He calleth his Church thus The Branch of my planting the work of my hands Isa 60.21 that I may be glorified And David upon this prayeth Forsake not the works of thy own hands Psal 138.8 The reasons why the Church is thus called Because the Church is not an Assembly that doth gather themselves together as we say That Birds of a feather do fly together but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is a congregation of such as the free election of grace hath called out of the world by the ministery of the Word of God and the Sacraments The first Church of God in whom God was glorified consisted of Angels intellectuall spirits whereof many kept not their first estate but were excōmunicated never to be redeemed The first Church of God on earth were our first Parents whom God created in his image The Creation miscarried by the fall of our Parents who might have stood if they would The election of grace remained unchangeable and continued a Church in Adam in Abel in Seth which separated from Cain and his issue in Noah and Sem and in Japhet perswaded to the tents of Shem in the calling of the Gentiles so that all that have the election of grace do come to be members of the Church by vertue of an effectuall calling election designeth them vocation declareth them to be the members of the Church and both these are the work of God Will you take it from Gods own mouth who saith Levit. 20.26 Ye shall be holy unto me for I the Lord am holy and have severed you from other people that you should be mine The Church is called the work of God in respect of his perpetuall presence with it and preservation of it both by his own speciall providence which is the priviledge of the Church also by the subordinate ministery of his holy Angels 1 For his own providence he hath declared it in a promise I will not sail thee Josh 1.5 nor forsake thee in which promise what interest the Church hath and every member thereof the Authour to the Hebrews shevveth Let your conversation be without covetousnesse and be content with such things as you have Heb. 13.5 for he hath said I will never leave thee nor forsake thee So that we may boldly say The Lord is my helper I will not fear what man shall do unto me For which gratious protection 1 Pet. 4.19 St. Peter willeth us to commit our souls to him in wel-doing as to a faithfull Creatour so called saith Lyranus quia secure conservat gloriose coronat non relinquit opus He not onely buildeth but standeth to reparations 2 For the ministry and subvention of Angels the Psalmist saith Psal 91.11 12. He hath given his Angels charge over thee to keep thee in all thy wayes They shall bear thee up in their hands Are they not all ministring Spirits sent forth to minister for them Heb. 1.14 who shall be heirs of Salvation The Church of God is called the Work of God to honour God for God is not so glorious in any thing that he hath wrought as in his Church for therein mercy and truth met together righteousnesse and peace kissed each other our election adoption is to the praise of the glory of his grace Ephes 1.6 Is 60.21 You heard himself say of his Church The work of my hands that I may be glorified For God is more glorified in those things which he hath wrought by Jesus Christ in our flesh and in those things which he doth for his sake then in all the other works of his hands This will one day appear it is revealed already in part to us for whatsoever God did work sine verbo incarnato without the word incarnate it all shall fail and come to dissolution or to a worse condition that is an eternall being in wo. For example the heavens and the eath shall all perish and new shall be made in their place a nevv heaven and a nevv earth vvherein God vvill plant righteousnesse The Angels that fell and the reprobate shall suffer eternall flames What remains now but Angels and just men the elect Angels and the holy Church of God the one sort elected in Christ established in blisse by Christ the other redeemed by Christ these are reserved to glory the just shall be as the Angels of God in heaven In this Church then God is most glorified The Church is called the Work of God to give honour to it here on earth for God would have the World knovv that he owns his Church and that they are a peculiar people a chosen generation a royall Priesthood that he delighteth in in them And again the faithfull delight in nothing but what he hath vvrought in them and from them So Augustine bringeth in the Church saying Opus tuum in me Domine vide non meum nam meum si videris damnum tuum si videris Coronas Behold thy work in mee c. It is Davids glory I am thine All things else have the same maker that have any being but the Church hath the honour of curious and costly vvork all the rest of the vvorks of God are not vvorth the cost that he bestovved in the vvhite vvashing of this vvork To turn this point into profit 1 Seeing vve are the vvork of God in regard of election of grace of creation and protection this teacheth us to live godlily righteously and soberly in this present vvorld and to keep our selves unspotted of the vvorld 1 For election Ephes 1.4 He hath chosen us that we should be holy and without blame before him in love 2 For creation Ephe. 2.10 We are his workmanship created in Christ Jesus unto good works that we should walk in them 3 For all his other favours as that we are a royall priesthood
highest step of our exaltation because this repairs in us the image of God which is his holinesse and the true children of God do value this above their eternall life For let us see wherein the weight of the blessing and cursing of sheep and goats doth lye It is not the gift of eternall life that is our happinesse in heauen but as David saith in his favour is life if a damned soul should be admitted to the fruition of all the pleasures of eternall life without the favour of God heaven would be hell to him It is not the dark and horrid house of woe that maketh a soul miserable in hell but Gods displeasure ite maledicti if an elect soul could be cast thither and retein the favour of God hell would be an heaven to him and his joy could not all the Devils of hell take from him his night would be turned into day The Angels sinned in heaven and in the place of joy lost Gods favour The soul of the Son of God was in hell and hell was an heaven to it because God was with him in the valley of the shadow of death and left not his soul in hell he took him from the nethermost hell 3 Doctrine The truth of God is a good ground For faith gathered from Gods oath to the tribes even his word he addeth Selah to shevv that vve may safely rest there The reason is because The Word of God is a sure word and those things wherein men fail are not incident to him 1 Whereas men do promise or swear rashly and without consideration as David did when he swore that he would not leave one of the house of Nahall to make water against a wall God cannot fail that way because he doth all things with stable truth and according to the counsail of his will 2 Men do sometimes vow and swear things utterly unlawfull and most wicked as Herod did to Herodias daughter to give her whatsoever she demanded of him which included the life of John Baptist So there were many that swore they would neither eat nor drink till they had killed Paul our God cannot fail so far he loveth righteousnesse neither shall any evill dwell with him 3 Whereas many promise and swear what they mean not ever to perform as Jacobs Sons in the Covenant that they made of confederacy with Hamor the Son of Shechem the Apostle saith Our God cannot lie 4 Whereas many amongst men do swear and promise that vvhich they are never able to perform therein like the Devil who said to Christ Omnia hac tibi dabo all these will I give thee God herein cannot faile for hee is omnipotent and he doth whatsoever he wil in heaven and earth in abyssis So then if the Word of God be gone out of his mouth we may build faith upon it for heaven and earth may and shall passe away so shal not one jod of the Word of God 5 Times may change with men and he that was rich and able to make good his word may suddenly be poor and break and fail but God is without variablenesse or shadow of alteration all times are in his hand and power This serveth for confirmation of faith Vse 1 for such use the Apostle doth make of it who speaking of the Decree and Oath of God saith That by two immutable things in which it was impossible for God to lye Hâ—b 6.18 we might have a strong consolation who have fled for refuge to lay hold upon the hope set before us By this faith the just liveth in Babylon and in the weakness of their temporall estate they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thus they lay hand upon the hope set before them in the word Jonah saith They that follow lying vanities do forsake their own mercie Vana salus hominis vain is the help of man they that go down to Egypt for help have their woe threatned An horse is but a vain thing to help a man Princes are the sons of men there is no help in them the word of God faileth none At that Word Abraham will leave his own Country and go he cares not he enquires not whether At that Word Abraham will go three days journy to kill Isaac with his own hands and will never dispute how the promise of God shall be performed That in Isaac his seed should be blessed At that Word Peter will let fall his net against all rules of fishing and he will forsake the Ship to come to Christ upon the Sea by the warrant of that Word The promises of God to his Church and his threatnings of sin recorded in the living Book of his word are not antiquate no age shall ever superannate them or put them out of full force and vertue What if good persons and good causes do suffer oppression the Poet is a Divine in that case Non si male noster olim sic erit informes hyenes reducit Jupiter idem summovit after foul weather comes fair though it be ill with us now it will not be always What if enemies of Religion and Moaths of Common-wealths do flourish and prosper and have all things at will let it not trouble David and Job both of them saw as fair a Sun-shine shut up in a dark cloud and a world of foul weather following 2 This tendernesse in God of his word and oath 2 Vse doth serve for example to teach us to make conscience of our promises and oaths and we may urge the Argument as the Apostle doth If God so loved us we ought also to love one another So If God be carefull to keep his promise and oath with us we ought also to do the like with our brethren Here arise two Quaeries 1 Whether it be lawfull to swear at all 2 Whether all oaths must be kept 1 An liciat jurare is it lawfull to swear An oath is a calling of God to witnesse in such things as cannot otherwise be assured and it is of tvvo sorts 1 Assertorie when we do call God to witnesse against our souls if we affirm not the truth in this case the awe of Gods Majestie is thought to be such a rule of the conscience that no man will dare to violate the religion of an oath 2 Promissary When vve do engage the honour of God for the truth of our purpose to performe vvhat vve promise and vve cast our selves upon his just judgement if vve be either deceitful in our promise or unfaithful in our performance This may ansvver the first Quaere for this doth declare that an oath doth serve 1 For the glory of God 2 For the good of our Brethren 1 The glory of God for it shevveth him 1 To be present amongst us and privy to our ways 2 To be a God of Truth 3 To be a God of justice to punish unfaithfulnesse 2 It sheweth that we by sin have lost our credit and therefore God doth engage himself for such as swear aright
still and the earth that we live upon had moved when this miracle was by the spirit of truth recorded it had been so set down to us as followeth At the light of thine Arrows they went at the shining of thy glittering spear The meaning I conceive to be this that the Sun and Moon did not now keep their ordinary motion appointed in their Creation but by a miraculons dispensation they attended the arrows of God and his spears For God declared himself in this war to be the God of Israel by shining arrows and glittring spears he meaneth not onely the arms of Israel his people but the apparent demonstration of his owne miraculous and extraordinary power declared in this war For you heard in the story that God cast down great stones from Heaven upon them which slew more then Israels sword did These were arrows of God and his spears with which he fought for Israel they are called bright and glistring both 1 Because the Sun-shining upon these great hailstones reflected a dazeling light from them as experience telleth us both in snow ice hailstones and all waterie bodies 2. And because in this judgment there was so manifest appearance of the immediate hand of God in this war Thus Mr. Calvine doth understand these words and saith Sol retentus est ut daret locum sagittis hastae Dei. Onely he seemeth to me somewhat too strict when he saith per sagittas hastam nihil aliud intelligit quam arma populi Dei Yes sure he meaneth his own weapons too with which he fought from heaven and those rather as the more shining and glittering Montauus also upon these words saith Solem Lunam cursus suos ad commoditatem exercitus sacri temperasse Junius also and Beza do conceive that these hailstones fell not without thunder and lightning which are the terrours of heaven and the voice of God it followeth Thou diddest march through the Land in indignation thou diddest thresh the heathen in anger this as I conceive hath reference to the following victories by which all the land of Canaan was subdued to Israel for the Church here confesseth that as God by deed of gift had long before assured this promised land of the heathen to his Israel so he gave them a full possession thereof by marching through the land and by threshing the inhabitants thereof Thus the Church confesseth We have heard with our ears O god our Fathers have told us Psal 44.2 what work thou didst in their days in the time of old How thou didst drive out the heathen with thy hand and plantedst them in how thou didst afflict the people and cast them out For they gate not the Land in possession by their own sword neither did their own arme save them but thy right hand and thine arm and the light of thy countenance because thou hadst a favour unto them this phrase of marching through the Land doth expresse God in arms for Israel But the other phrase of threshing the heathen doth imply victory and full power over them even to the stripping them out of all Thou wentest forth for the salvation of thy people even for salvation with thine annointed The cause why God put himself into this quarrel was the preservation of his people where Israel is twice call'd the people of God which must be understood of the adoption of grace for by right of creation all people of the world are Gods people This was Israels glory and it was also their safety that they were Gods people and how they came to be so Moses will tell The Lord did not set his love upon you Deut. 7.7 choose you because ye were more in number then any people for ye were the fewest of all people But because the Lord loved you Ver. 8. and because he would keep the oath that he had sworn unto your Fathers that is He loved you because he loved you But he addeth thou wentest forth with thine annointed Which Mr. Beza doth understand of David and so maketh a long stride from the conquest of Canaan to the reigne of David and from these victories to Davids victories many many years after And Tremelius and Junius do so apply the text Mr. Calvine lead them all into this Exposition Others conceive that the former commemoration is continued and they that are before called Gods people are here called Gods annointed for wheresoever there is election there is unction and we may say of Israel that God annoined them with the oile of gladnesse above all their fellow nations for David saith Non fecit taliter I am sure the Seventy read and understand the text thus for they read that God went forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latine reading is Cum Christo tuo and the originall Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Messiah which moveth me to refer this to Christ who was the bond of that love which knit God so to Israel for whose sake God was so favourable to Israel Master Calvine doth confesse that this hath reference to Christ and includeth all the favours of God declared to Israel from their coming out of Egypt to the last mercy shewed to them to have come to them non nisi interposito Mediatore not without a Mediatour But he addeth that the promise of Christ did more cleely appear and was more manifestly revealed in the reigne of David then before which might give comfort to the Church in distresse that makes Master Calvine go so low as Davids reigne to apply these words But the next words shew that the former history of the wars of Israel to settle their possession in Canaan and not yet at an end So then I understand that God went forth with his anointed that is with Jesus Christ to save his people and there is the the life bloud of all the comfort in this whole Psalme of the Church and by this faith by faith in this Messiah the just shall live It followeth Thou woundest the head out of the house of the wicked By the house of the wicked the land of Canaan is here meant and by the head that God wounded either the wisedome and policy or the sovereignty and power of the Land is meant for none of the Kings of the land could stand before Israel so that the very head of the house was wounded By discovering the foundation to the neck This was the manner of Gods working against the head of the house of the wicked by making the foundation naked that is digging up the very roots thereof by an utter extirpation of the Inhabitants of this land It was Edoms cry against Jerusalem Rase it Rase it the Margent make bare even the foundation thereof Psa 137.7 as before you heard out of Psal 44. Thou hast cast out the Nations and placed them in It followeth Thou didst strike through with his staves the head of the Villages That is thou didst overthrow the Inhabitauts of the land