for the recovery of his lost wits The Grand Sign Serag pag. 186. he stretcht out his hand with scorners He that is the king forgetting his kingly dignity authority and gravity for there is a decorum to be observed in every calling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by great ones especially stretcht out his hand as a companion and copesmate as an hail-fellow-well-met as they say prostituting his regal authority to every scoundrel that would pledge him or at least giving them his hand to kisse which Job saith God will not do Chap. 8.20 with scorners Those worst of men Psal 1.1 those Pests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Septuagint here render it those incorrigible persons as they translate the word Prov. 20.1 where also it is fitly said that wine is a mocker because it maketh men mockers Hence that of David with hypocriticall mockers at feasts they gnashed upon me with their teeth Psal 35.16 And that holy jealousie of Job for his children lest while they were feasting and merry-making they should curse God or mock at men Tarnou Tales enim evadunt qui strenuè helluantur It is ordinary with such as are full gorged with good chear and throughly heated with wine to set their mouths against heaven and to license their tongues to walk through the earth Psal 73.9 they have a flout to fling and a fooles bolt to shoot at their betters by many degrees yea though they be kings that do it as here if they stretch out their hands with scorners and jear at the power and profession of Godlinesse they are no better then base fellowes as great Antiochus is called Dan. 11.21 and as Kimchi upon this text noteth from his Father that those that at the beginning of the feast or compotation were here called Princes are afterwards when they fell to quaffing and flowting called in contempt scoffers scorners Polanus others by stretching out the hand understand ad aequales haustus potare c. a drinking share and share like with every base companion till drunk they became despicable Nempe vbi neque mens neque pes suumfacit officium The Greeks when they meet at feasts or banquets drink small draughts at first which by degrees they increase till they come to the height of intemperancy Hence Graecari and as merry as a Greek How much better those Spartans of whom the Poet Quinetiam Spartae mos est laudabilis ille Vt bibat arbitrio pocula quisque suo How much better the Persians in Esthers time Chap. 1.8 the drinking was according to the law none did compel c. And what a drunken beast was Domitius the father of Nero Sueton. who slew Liberius an honest Roman because he refused to take up his cups as he commanded him The Carthag inians made a law that none of their Magistrates during their office should drink any wine Romulus being invited to a feast would not drink much Gell. lib. 11. cap. 14. quia postridie negotium haberet because he had publike businesse to dispatch on the morrow Ahashuerosh drinking more freely on the first day of the feast Esth 1.5 10. became so frollick that in his mirth he forgat what was convenient and guided by his passions sent for Vasthi Vers 6. For they have made ready their hearts like an oven As an oven red hot is ready to bake whatsoever is cast into it so are wicked mens hearts heated from hell Ad male cogitandum Pagnin ad pessima facinora Tigur prepared for any evil purpose or practise that the devil shall suggest but especially to lie in wait for blood and to hunt every man his brother with a net Mic. 7.2 David complains of some that lay in wait for his soul Psal 59.3 that satanically hated him Psal 38.20 and 7.13 and 109.4 6 20 29. that sought his soul to destroy it not his life onely but his soul too as that monster of Millain did that made his adversary first forswear Christ in hope of life and then stabbing him to the heart said Bodin de Rep. Now go thy wayes soul and body to the devil and as the Papists dealt by John Husse and Hierome of Prague to whom they denied a confessour which he required after the manner of those times to fit him for heaven and for John Husse Act. Mon. after they had burnt him how despitefully did they beat his heart which was left untoucht by the fire with their staves Besides that the Bishops when they put the tripple crown of paper painted with ugly devils on it on his head they said Now we commit thy soul to the devil Did not these mens hearts burn like an oven with hellish rage and cruelty their baker sleepeth all the night Concoquens illa scilicet corda so Vatablus He that concocteth or worketh their hearts that is the devil as some interpret it or evil-concupiscence as others Tota nocte protrahitur furor eorum so the Chaldee their rage is deferred or drawn out to the length all night long till in the morning i. e. at a convenient season it break out and bestirs it self A metaphor from a baker who casting fire into the oven with good store of lasting fuel lets it burn all night and sleeps securely as knowing that he shall find it through hot in the morning Those scorners in the former verse by being over-familiar with their drunken king come not onely to slight him for his base behaviours but also to conspire against him and to plot his death wherein their heart is the oven ambition the fire treason the flame of that fire Satan that old manslayer the baker who though he make as if he slept all night yet by morning he hath set his agents the traitours awork either by secret treacheries or open seditions to do as in the next verse and as is to be seen 2 Kin. 15. Vers 7. Dedit hac contagio labem Et dabit in plures Juven Sat. 2. They are all hot as an oven That none might post it off to others all are accused of this mad desire to do mischief as all the Sodomites full and whole young and old came cluttering about Lots house Gen. 19.4 and have devoured their Judges all their Kings are fallen c. Scil. being slain with the sword of those that succeeded them in the throne as may be read 2 Kin. 15.8 9 c. and as it was in the Roman State where all or most of the Cesars till Constantine died unnatural deaths Neither was it much better here in England during the difference between the two houses of York and Lancaster wherein were slain fourscore Princes of the blood-royal Dan. hist 249. This is the fruit of sin Prov. 28.2 For the transgression of a land many are the Princes thereof either many at once as once here in the heptarchy or many ejecting and succeeding one another to the great calamity and utter undoing of
that in baptisme they renounce the devill and all his works part whereof say the Papists amongst whom they live are the Jews goods being gotten either of themselves or of their Ancestours by usury Now this is such cold comfort to men of their mettall that they have little mind to turn Christian And as little doubtlesse have such as with these in the text have got their living by lying and through covetousnesse with fained words made marchandise or prize of mens precious soules to return to the hard labour of husbandry or any other lawful but painfull employment Yet this was done both in Wicklifes dayes by many Fryars that fell to him and embraced his opinions and in the reformation by Luther many Monkes and Nuns betook themselves to honest trades renouncing their Popish vowes and orders yea Scultetus reporteth that at Aushborough in Germany by the powerfull preaching of Dr. John Speiser Ann. 1523. some harlots forlooke the publike stews and married to honest men lived chastly and were great pains-takers Verse 6. And One shall say unto him What are these wounds in thine hands Hierome here supposeth the false Prophet crucified for his false doctrine and thereupon thus questioned This is better then that of the Popish Interpreters who will needs have it to be meant of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 27 63. that cozener to our very faces Eustath and of his wounds on the crosse as a deceiver of the people Lucian the Atheist villanously tearmeth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the crucified Cozener But the Text is clear that the person here spoken to and returning an anser is the false-Prophet now a true Convert as appeareth by his fruits which he beares quick and thick being like Aarons rod soon changed from a withered stick into a flourishing tree Ashamed he is at heart of his former falsities and as in heart so in habit he is altered for he will no longer weare a rough garment the garb of Prophets in those dayes to deceive as the Cappuchines and other orders of Friars or rather Lyars at this day 2 King 1.8 Isa 20.2 Mat. 3.4 He abrenounceth and abjureth quasi conceptis verbis his former profession of a Prophet or chief speaker amongst others I am no Prophet But a plain husbandman or a shepheard that 's all I can truly pretend to And lastly in this verse having passed thorough the churches discipline as a seducer Iosh 7.19 he shall doe as Ioshuah advised Achan Give glory to the Lord my son and confesse thy sin he shall approve of the Churches severity used for his correction though he should go maimed or marked for it to his dying day In point of seducement saith Mr. Cotton descanting upon this text if a man upon conviction shall see the wickednesse of his way and humble his soule before God The powring out of the 7. viuls â— third viall 11. and give satisfaction to the Church and State where he shall be convinced on such conviction and repentance we find liberty to pardon but yet stigmatize him Thus He. But what reason had the Convocation held at Oxford to set a brand of ignominy upon the cheeks of those outlandish Divines that came to assist them because they pleased them not in the point of Priests marriage which they defended Or Bishop Laud for his Stigmata Laudis on renouned Mr. Prinne for his constancy to the truth How much better his predecessours Stephen Langton who crucified that Pseudo-Christ who shewed marks of wounds in his hands feet and sides Anno 1206. And Odo Severus who burnt King Edwins Concubine whom he most doted on in the forehead with a hot iron and banished her into Ireland Anno 934 c. Verse 7. Awake O Sword against my Shepheard A powerful expression containing a commission given out to the sword by way of Apostrophe Awake or up as the Septuagint up and about thou that hast long lain lockt up in the scabbard Thus the sword is of Gods sending it is bathed in heaven Isa 34.5 Ezek. 14.17 Jer. 47.6 7. It is he that awakes it and sets it on work he commands it Am. 9.4 and ordereth it Jer. 50.25 Let this patient us under it as it did Job Chap. 1.15 17 21. Among Philosophies the most noted sect for patience was that of the Stoicks who ascribed all to destiny O sword Framea which seems to come of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Septuagints word here by putting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Glâ—die which comes à claae from destruction like as the Hebrew word Chereb from desolating and laying wast Hence the sword is said to contemn the rod Ezek. 21.10 13. that is all lighter and lesser judgements which are but its forerunners and whereof it seemes to say What does this silly rod doe here Will not-men stoop Let me come I le make them either bend or break either yield or I le have their bloud against my shepheard i.e. saith Calvin against Magistrates and Ministers Gods undershepheards and Associates in feeding the flock Labourers together with him 1 Cor. 3.9 But because Christ is the great shepheard Heb. 13.20 and the good shepheard John 10.11 Optimus maximus that is Gods fellow-mate and yet suspending his glorie became a man to seek him out a flock in the wildernesse and afterwards laid down his life for his sheep John 10.11 underwent the deadly dint of Gods devouring sword put into the hands of those men of Gods hand Psal 17.13 who put him to many a little death all his life long and at length to that cursed and cruel death of the crosse at which time the Shepheard was smitten and the sheep scattered as this Text is most fitly applyed Matth. 26.31 therefore I understand it thiefly of Christ the chief Shepheard and Bishop of our soules Esay 53.5 who was wounded for our transgressions and bruised for our iniquities c. And this not by chance or malice of his enemies only though they laid upon him without mercie nailing him to the tree in the hands and feet which in all men are the most sensible parts of the body as being fullest of nerves and sinews but in him much more as being of the sinest temperature and most exquisite sense but by the determinate counsel of God as St. Peter shewes those Kill-Christs Acts 2.23 and according to the Scriptures that went before of him and foretold all his passion even to the casting of the dice upon his cloathes Psal 22. and Isai 53 by the reading of which lively description of Christs sufferings in that Chapter Hoc ego ingenuè confiteuor ait ille caput illud ad fidem Christime adduxisse Johannes Isaac a Jew confesseth that he was converted to the faith of Christ He is called Gods Shepheard because God anointed and appointed him to that Office putting a charge into his hands John 10. and 17. that he might tend them and tender them
shall they say unto him Lord Lord have not we prophesied in thy name and eat and drunk in thy presence that is communicated at thy table and heard thee teaching in our streets But he o' to'ther side will as deeply disavow them as they do boldly lay claim to him Math. 7.23 for then will I professe to them I never knew you depart from me ye that work iniquity And if they shall offer yet to make request for their lives with Hamâ—â— and to speak for themselves as once those Israelites we have sinned do thou unto us whatsoever seemeth good unto thee deliver us onely we pray thee this day he will answer them according to the idols of their hearts as he did those of old Ezek 14.4 and say Ye have forsaken me and served other gods wherefore I will deliver you no more go and cry to the gods that your selves have chosen let them deliver you in the day of your tribulation Jud. 10 13 14 15. Formidaehilis erat Adamo Dei vox cùm lenitèr paternè eum alâ—oquehatur in paradiso in aura aurorae nedùm cum in furore turbine c. Ca â—w Heb. 9.27 Dan. 12.2 At the day of Iudgement secrâ—t things shall be brought to light as packs and fardels are not opened till they come to the fair or market D. Willet than the which I know not what more dreadful or direful sentence can possibly fall from Gods holy mouth unlesse it be that last irrevocable doom of damnation go ye cursed c. At the first hearing whereof their very heart strings shal crack and their hearts fall asunder in their bosoms like drops of water Well were it with the wicked in that day if they might trudge directly on to damnation and not be forced to see the face of the Judge that they have buffetted and to hear his voice that they have despised But alasse for their misery it may not be For after that all in vain they have tired out the deaf rocks and mountains with their continuate cryings Fall upon us cover us hide us dash us and quash us to pieces grinde us to powder do any thing to dispatch us they must perforce in person measure the place and race of judgement It is appointed for all men once to die and after death judgement Not a man that sleeps in the dust of death but must needs awake some to everlasting life and preferment and some to shame and everlasting contempt as those that have all their evil deeds as it were written in their fore-heads so that all shall see and say Behold the man and behold his works These and these things hast thou done will the Judge then say and I kept silence thou thoughtest that I was altogether such as thy self but I will set thee down and set them down in an order before thee to thy perpetual confusion As the word goeth forth of the kings mouth their faces shall gather blacknesse and be covered as Hamans and themselves shall be speechlesse They shall be confounded and troubled for ever they shall be put to shame and perish That men may know that he whose name is Jehovah is the most high over all the earth Psal 83.17 18. Enoch foretold this day of judgement before Noah foretold the flood That day is longer ere it comes but shall be more terrible when it is come SECT VII Terrour to those that set themselves against the Saints Secondly Use 2 Doth the Lord graciously own and honour all that fear his name how should this terrifie and take off all those dogged dogs and bedlam Belialists that offer any manner affront or offence to such sith how mean soever and miserable in the worlds eye they are dearly beloved of God as Daniel highly favoured inheaven Dan. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 7. Heb. 12. Rom. 8 Psal 45. 1 Cor. 4.13 Rom. 3.8 Nemo me impunè lacessit Irascipop Rom. nemo sapienter possit Tacit. as Mary dearlings to the Almighty as David faire to God as Moses and not only faithful as he in al Gods house as servants but such as have a naile a name there better then of sons and of daughters Esay 58.5 For they are the first-born whose names are written in heaven as free denisons yea they are heires of God and coheires with Christ who is not ashamed to call them brethren fellows friends favorites any thing every thing that may evidence the dear respects he bears unto them Now were it a wise-mans part to fall out with the Kings favourite to lowre upon his son and heir to deface his picture to tread under foot his Jewels to spit upon his royal robe or imperial diadem How as Balaam slain by the Lord for but wishing evil to his Israel Goliath for but defying his host Nabal for reviling his David which was scandalum Magnatum and in the new Testament termed blasphemy How was Cain schooled for but scowling upon Abel and Laban threatened for but following after Iacob and Abimelech plagued for but an unwittingabuse to Abraham Thus he suffered none to do them wrong yea he reproved even kings for their sakes Psal 105.14 will ye know the reason he remembred his covenant to Abraham and his oath to Israel ver 8.9 There is a straight league betwixt God and his people such as was that betwixt Jehosaphat and Ahab nay such as passed betwixt David and Abiatbar Look what David said once to him the same saith god to his Abide thou with me feare not for he that seeketh my life seeketh thy life but with me shalt thou be in safeguard He is a Sun saith the Psalmist to refresh his people 1 Sam. 22.23 Psal 84.11 and a shield to shelter them As the shield is betwixt the body and the dart so is God betwixt his people and their hurt He carrieth them on his wings as the Eagle doth her yong so that there is no wounding of them but through his sides Deut. 32.11 Aquilae pullos suos in alis portant alites reliqui inter pedes Munster â— ex rabbi Solomon Zach. 3.8 Acts 9.4 2 King 19.22 nay no touching of them but ye touch the apple of his Eye As the eye is vexed with the least mote that gets into it so is he with the least indignity done to his people If Saul tread upon the least toe in Christs my sticall body the head will try out from heaven why hurtest thou me If Rabshakeh raile upon Hezekiah Against whom hast thou railed saith God and whom hast thou provoked to wrath even the Holy one of Israel In pushing at any of these lively stones in Gods temple men spurne at the corner-stone it self and so kick against the prickes In offending the least of Christs little ones they presently proclaim open war against Him who keepeth all their bones bottles up all their teares yea numbreth all their haires not one of them
is not so yet with this sinfull nation that we are not yet a Loruhamah an Acheldama that we are not already as Sodom Esa 1.9 Zeph. 2.9 and like unto Gomorrah even a place of nettles and saltpits a perpetuall desolation as another prophet hath it we may well cry out O the depth the fathomlesse depth of Gods dear love to England Certain it is that we have hitherto subsisted by a miracle of his mercy and by a prop of his extraordinary patience Certain it is that God hath not dealt with England according to his ordinary rule but according to his prerogative royall England if one may so speak with reverence is a paradox to the Bible God grant that being lifted up to heaven with Capernaum in the abundance of blessings she be not brought down to hell by the abuse of them that God set not that sad impression of Loruhamah worse then any black Theta upon her and make her know the worth of his undervalued favours by the want of them why should it be said of us as once Anglica gens est optima flens et pessima ridens why should we provoke the Lord so long till he shall resolve upon an evill an onely evill i. e. without mixture of mercy Ezek. 7.5 till the decree bring forth Zeph. 2.2 and God pronounceth that fatall sentence against us that he did once against the old world Fiat justitia ruat mundus Let justice be done though the world be thereby undone Of all Gods Attributes he can least abide an abuse in his mercy Gods mercy is precious saith one and he will not let it run out to wast he will not be prodigall of it There is a time wherein God will say now I have done I have even done with this people mercy hath had her turn c. I will not alwayes serve them for a sinning-stock but will take another course with them I will take my own and be gone and woe be unto them when I depart from them When the sun is eclipsed all creatures fade and flag here below Thou hiddest thy face Lord and I was troubled Psal 30.7 David could not live but in the light of Gods countenance he begs for mercy every where as for life never did poor prisoner at the bar beg harder for a psalm of mercy then he doth Psal 51.1 and other where Neither would common mercies content him he must have such as are proper and peculiar to Gods own people even the sure mercies of David Oh make sure of mercy what ever you go without And the rather because there are a race of Loruhamahs a sort of such amongst men as are excluded from mercy God is not mercifull to any wicked transgressours Psal 59.5 that go on in their trespasses Psal 68.21 that allow them and wallow in them That last letter in Gods name had need to be well remembred Exod. 32.7 He will by no meanes clear the guilty And that terrible text should never be forgotten by those that are obstinate in an evill course and bless themselves when God curseth them Deut. 29.19.20 See the note there Gods mercy goes oft-times in Scripture bounded by his truth and as the same fire hath burning heat and cheerfull light so hath God plagues for the obstinate and mercy for the penitent Surely as he is pater misevationum the father of mercies so he is Deus ultionum the God of vengeances as he hath vbera so he hath verbera treasures of punishments for those especially that kick at his bowels that despise his long-sufferance that argue from love to liberty which is the Divels logick Cavete a Melampygo But I will utterly take them away Tollendo tollam So Calvin renders it and further tels us that some render it Comburam I will burn them and indeed war is fitly compared to fire that cruel element and to extream famine Isaia 9.19.20 The vulgar latine translateth it Obliviscendo obliviscar I will utterly forget them and that 's punishment enough as when one carried himself insolently toward the State of Rome a grave Senator gave this counsel Let us forget him and he will soon remember himself Woe be to those to whom Christ shall say Verily I know you not I have utterly forgot you Mercer rendreth it Levabo id est projiciam I will lift them up that I may throw them down againe with the greater poise The Seventy hath I will set my self against them in battell array Now the Lord is a man of war Exod. 15.4 yea he is the Lord and Victor of wars as the Chaldee there paraphraseth But what meant the Chaldee here to render this text by Parcendo parcam eis Sparing I will spare them is not this point-blank against Loruhamah How much better Tremellius ut ullo-pacto condonem-ist is that I should any way forgive them Have I not pardoned them enough already may I not well by this time be weary of repenting I will even break off my patience and forbear to punish no longer I have long time holden my peace I have been still and refrained my self now will I cry like a travelling woman who bites in her paine as long as she is able I will destroy and devour at once I will I will Isa 42 1â— The ten tribes never returned out of captivity unless it were some few of them that came up with the other two tribes out of Babylon Ezr. 2. by the appointment of Cyrus and some others that fled home when Nineveh where they were held captive was destroyed But for the generality of them whether they abide in China or Tartary or West-Indies I cannot tell you Parcus rendreth it Nam tolerando toleravi eos for I have a long while born with their evill manners And surely Subito tollitur Aug. qui diu toleratur as an Ancient saith Gods patience will not alwayes hold c. Vers 7. But I will have mercy upon the house of Judah The Ark and the mercy seate were never separated Judah had not utterly cast off God as Israel had but worshipped God in the Temple how corruptly soever therefore they shall have mercy because they kept the right way of worship See the Churches plea for mercy to this purpose Jer. 14.9 Againe Judah was now in a very great straight having been lately beaten and plundered by Israel 2. King 4.12 therefore they shall have mercy God heard Hagars affliction and relieved her I have seen I have seen the sufferings of my people in Egypt saith God Exod. 2 and am come to ease them Because they have called thee an outcast saying This is Zion whom no man looketh after therefore I will restore health unto thee and I will heale thee of thy wounds saith the Lord Jer. 30.17 He will repent for his people when he seeth their power is gone Deut. 32.36 when there is dignus vindice nodus an extremity fit for divine power to interpose He knowes that mercy is never so
seasonable and sweet as when misery weighs down and nothing but mercy turns the scale therefore Judah shall have mercy when Israel shall have none True it is that Judah was not at this time much better then Israel Aholibah then Aholah they were scarce free from Sodomy and many such like foul abominations But what of that if God come with a non obstante as Psal 106.8 Neverthelesse he saved them for his names sake c. who shall gainstand him If he will shew mercy for his names sake what people is there so wicked whom he may not save See Esay 57.47 Ezek. 20.8.14.22.44 Add hereunto that Israel and Syria were confederate against Judah thought to have made but a breakfast of them Isay 7.5 c. but God here promiseth Judah mercy and lets them know to their comfort that there is more mercy for them in heaven then there can be misery in earth or malice in hell against them True it is that even after this gratious promise made to Judah it went very hard with them See 2. Chron. 28.6 there 120000. of them were slâ—in in one battle and 200000. of them carried captive yea and all this by these Israelites here rejected from that mercy that Judah is promised besides abundance more misery that befell them by Edomites Ver. 17. Philistines 18. Assyrians 20. c. Ecclesia hares Crucis saith Luther The Church as she is heire of the promises so is she of the Cross and the promises are alwayes to be understood with condition of the cross The palsy-man in the Gospel healed by our Saviour heard Son be of good cheere thy sins are forgiven thee and yet he was not presently free'd of his disease till after a dispute held with the Pharises which must needs take up some time and the case cleared Jesus said Arise take up thy bed and walk and so shew thy self a sound man But to go on Judah shall be saved and not Israel that envied Judah and maliciously sought their ruine David looketh upon it as a sweet mercy that God had spred him a table in the presence and maugre the malice of his enemies Psal 23.4 Mat. 8.11 And the children of the kingdome so the Jewes are called shall gnash their teeth and be even ready to eat their nailes at the reception of the Gentiles This was it that put the men of Nazareth into an anger and our Saviour into a danger Luk. 4.25.26 By the Lord their God that i by the Lord Christ by Messiah their Prince by the word of the Lord their God saith the Chaldee here that word essentiall John 1.1 that true Zaphnath Paaneach that is Saviour of the world as Hierome interprets it whereof Joseph was but a type This horn of salvation or mighty Saviour able to save them to the uâ—â—ost that come unto God by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 7.25 God raised up for there unworthy Jews and even thrust him upon them whether they would or no Isay 7.13.14 that all might appear to be of free grace Well might God say 〈◊〉 have mercy upon the house of Judah matchlesse mercy indeed mercy that rejoyced against judgement Mans perversness breaketh not off the course of Gods goodness Judah shall be saved by the Lord their God who is Alius from his Father but not Alâ—â— a distinct person not a distinct thing This Angel of Gods presence saved them in hâ— love and in his pitty he redeemed them c. Isay 63.9 even the Angel that had redeemed their father Jacoh from all evill Gen. 48.16 and that soon after this prophesie destroyed so many thousands in Senacheribs army Not by bow ner by battle c. but by his own bare hand immediatly and miracul usly 2. King 19. where we may see that when Senacherib after the example of his father Salmaneser who had captivated the ten tribes came up against Judah having already devoured Jerusalem in his hopes and thinking to cut them off at a blow as if they had all had but one neck they were saved by Jehovah their God the Virgin daughter of Zion knew well the worth and valour of Christ her champion and that made her so confident Esay 37.22 She knew whom she had trusted not with her outward condition onely but with her inward and everlasting with her precious soul saying with David I am thine save me for I haue sought thy precepts Psal 119.94 I will not trust in my bow neither shall mine arme save me but thy right hand and thine arme Psal 44.3.5 and the light of thy countenance for thou hast a favour unto me See the Note on Zach. 4.6 and on 14.3.5 That 's an excellent passage Psal 21.13 Be thou exalted O Lord in thine own strength so will we sing and praise thy power Vers 9. Now when she had weaned Lo-ruhamah That is after that the patience of God had waited and long looked for their conversion but all in vaâ—ne he resolved upon their utter rejection And first he sent for his love tokens back againe Esa 66.11 he weanes them and takes them off from those breasts of consolation the holy Ordinances deprived them of those dugs better then wine Cant. 1 4. that they had despised carried them far away from that good land that abounded with milk and hony the men of the East should be sent in upon them to eat their fruit and drink their milk Ezek. 25.4 This nation saith a Divine is sick of a spirituall plurisie we begin to surfet on the bread of life the unadulterated milk of Gods word and to spill it Now when God seeth his mercies lying under table 't is just with him to call to the enemy to take away Say not here with those in the Gospell threatned with this judgment Luk. 20.16 God forbid Think it not a thing impossible that England should be thus visited The Sea is not so calme in summer but it may be troubled with a storme the mountain so fâ—me but may be moved with an earthquake We have seen as fair Suns as ours fall from the midst of heaven for our instance Lege historiam ne fias historia Surely except we repent and reforme a little better then we have done yet a removall of our Candlestick a totall eclipse of our Sun may be as certainly foreseen and foretold as if visions and letters were sent us from heaven as once to the seven Churches of Asia who sinned away their light c. And bare a sonne Not a daughter as before but a sonne because under Hosea the last King of Israel that Kingdom began a little to lift up the head and to stand it out against the Assyrian But this was but extremus nisus regni the last sprunting of that dying State For soon after Samaria the chief City was close besiegeâ— and although it held out three whole yeers with a Masculine resolution yet at length it was sacked and all the people of the land
No people under heaven like them for that Psal 147.19 But they rejected knowledge and affected ignorance they hated the light and loved darknesse better This was the condemnation the mischief of it saith our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who besides this wilfull ignorance that mother of mischief and main support of Satans kingdome laid down his life for the nesciencies the not-knowings of his people Heb. 9.7 and prayed for his persecutors at his death Father forgive them they know not what they do Because thou hast rejected knowledge And that out of an utter hatred of it as the Greek word made of the Hebrew signifieth out of deep disdain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as of a thing below thee and vile in thine eyes not worthy of thy pains or pursuit Wisdome is the principall thing saith Solomon and he meaneth that wisdom that hath the fear of God for its foundation therefore get wisdom It is here called hadagnath Prov. 4.5 that knowledge by an excellency and with an accent in opposition to that science falsely so called 1 Tim. 6.20 that knowledge that puffeth up 1 Cor. 8.2 as it did Ioseph Scaliger that gulf of learning for whom it had been happy that he had been ignorant but of this one thing that he knew so much It is the acknowledging of the truth which is after godlinesse as the Apostle describeth it Tit. 1.1 that perfects the best part of a man that confirmeth setleth guideth discerneth differenceth him from others who are no better then bruits though wise in their own generation as are the Fox Serpent c. and maketh his face to shine Eccles 8.1 as St. Stevens did who was taught of God and mighty in the Scriptures This holy knowledge was highly prized by Agur Prov. 30.2 but slighted by those two slubbering Priests the sons of Eli sonnes of Belial they knew not the Lord 1 Sam. 2.12 they knew him apprehensively but not affectively they professed that they knew God but in their works they denied him being abominable and disobedient and to every good work reprobate Tit. 1.16 He that saith I know him saith S. John 1 Epist 2.4 and keepeth not his Commandements is a lyar and the truth is not in him Many of these Jeroboams Priests were ignorant Asses like that Bishop of Dunkelden in Scotland who boasted yea thanked God that he never knew what the old and new Testament was and that he would care to know nothing but his Portuise Act. and Mon. fol. 1153. and his Pontifical Or that Idol-Pastour in Germany who being asked by the Visitours whether he taught his people the Decalogue answered that hee had not the Book so called Joh. Manl. loc com Others of them that knew more of Gods minde yet neither cared to practise it nor to teach transgressours Gods wayes that sinners might be converted unto him Psal 51.13 I will also reject thee And that with a witnesse with an unwonted and extraordinary rejection as the Hebrew word Vecimaseka not found elsewhere in the same forme seemeth to import God will kick such Ignoramusses out of the Priesthood Tremel in locum cast them out of the hearts of his people throw them to the dunghill as unsavoury salt yea so reject them as never to be received again Ezek. 44.13 God will shake them out from his house and from his labour Neh. 5.13 as the Tirshata did those Apostate Priests Ezra 2.63 and lay them by as broken vessels of which there is no further use taking from them even that â—hich they seemed to have Luke 8.18 and blasting their gifts See Zech. 11. ult with the Note Seeing thou hast forgotten the Law of thy God i. e. All that holy learning which thou being a Priest oughtest to have and to hold in firme and fresh remembrance for the good of the poor people which by thy default is cut off for lack of knowledge even the knowledge of salvation by the remission of their sins which thou shouldest have given them Luke 1.77 not by infusion but by instruction which is the Priests proper office But thou alas hast forgotten that little of my Law that thou once hadst attained unto and art grown as very a dolt and â—otard as Theodorus Gaza once a great scholler but in his dotage so ignorant that he knew not his letters he could not read Nay thou art not onely a silly Asse but a slow-belly all thy care is for fat sacrifices and benefices thy wits are in thy belly and thy guts in thy brain hence thy forgetfulnesse of my Law and of my peoples welfare The Arabick Translation hath it thus Inasmuch as thou hast loved this and the consolation therefore I will reject and forget theâ— c. Demas forsook Paul and embraced this present world yea he became afterwards a Priest in an Idol Temple at Thessalonica as Dorotheus testifieth The Vulgar Latin Translation rendreth this Text in the Feminine gender quia obliâ—a est against all Grammar and good reason for the Lord here speaketh to the Priest and chiefly to the chief Priest qui certè foemina non erat saith Polanus who sure was no woman Unlesse the old interpreter like another Balaams-asse would have this to have been spoken against the Sea of Rome wherein Pope Joan sometime sate Anno Dom. 854. Sure it is that the Arch-priests of Rome are so delighted in the feminine gender that they had rather attribute the breaking of the serpents head to a woman the Virgin Mary then to the Man Christ Iesus for in their last Edition of the Latine Bible they print Gen. 3.15 Ipsa conteret tibi caput She shall bruise thine head c. Thus Polanus I also will forget thy children Thy spiritual children say some even that whole people who saluted their Priests as the Papists do their Padres by the name of Father and observed their institutes But they do better that understand the text of their naturall children whom God here threateneth to forget that is to put them by the Priests office as he threatned Eli. 1 Sam. 2.30 and thrust out Abiathar 1 King 2.27 four-score years after It is a dreadfull thing to be forgotten of God We take it ill to be forgotten of a friend and to be as a dead man out of mind Psal 31.12 O take heed that God forget not us and our children that he cast not off the care and keeping of us He is so liberall a Lord and doth so little forget our labour of love and patience of hope as that he provideth for the posterity of his people Psal 69.36 The seed also of the servants shall inherit it and they that love his Name shall dwell therein Who then would not â—hire himself to such a master who would not remember Gods Law and teach it others if but for his poor childrens sake who else will rue for it Vers 7. As they were increased sc in number wealth and honour Their prosperity undid them
they flourished at this time in Court and Country they waxed fat and kicked The Priests are here accused of detestable ingratitude and of unsufferable pride and insolency As they were multiplyed or magnified they have sinned against me that is they have abused my gifts to my great dishonour Like fed hawkes they have forgot their master Nay like yong mules which when they have sucked turn up their heels and kick their dam so did these haughty and haunty Priests Psal 17.10 Psal 119.70 Their hearts were fat as grease they were inclosed in their own fat but they delighted not in Gods Law Cum ipsis opibus lascivire coepit Ecclesia saith Platina The Church began to be rich and wanton at once rich and riotous They had golden chalices but wooden Priests Repugnante contra teipsum felicitate tuâ as Salvian saith to the Church in his time thy prosperity is thy bane What would he have said if he had seen the Pope in his Princely State thundering from his Capitoll and heard their big-swoln titles of Padre benedicto Padre Angelo Archangelo Cherubino Seraphino c. Spec. Europ Ammianus Marcellinus a heathen historian inveiged against the Bishops of Rome even in those purer times for their pride and luxury Odi fastum illius ecclesiae saith Basil I hate the haughtinesse of that Western Church It caused the lamentable separation of the Greek Church from the Latine the other four Patriarches not without the like pride and stomack dividing themselves from the Bishop of Rome and at their parting using these or the like words Thy greatnesse we know thy covetousnesse we cannot satisfie thy encroaching we can no longer abide live to thy self And yet if they could have held them there and shunned those evils which they blamed in others walking humbly with God and committing themselves to him in well-doing they might have flourished to this day But wrangling away the truth and contracting rust with long ease and prosperity God was forced to scour off that their rust with bloody War by the Turks Of whom these Churches being in fear and danger fled to carnall combinations sent and subjected themselves to the Bishop of Rome that they might have his help But all in vain for shortly after they were destroyed and lost all God covered them with confusion and turned their glory into shame So he hath done the Roman glory in part and will do more every day Parei Medullâ— Roma diu titubans varijs erroribus acta Corruet et mundi desinet iste caput God will cast dirt in the faces of proud prelates Isa 23.9 be will stain the pride of all glory cast upon them with ignominy reproach Prov. 18.3 crush their crown with a woe Esay 28.1 change their glory their dignitie and greatnesse wherein they gloried into shame not without much bitternesse in the change as the Hebrew word here used seemeth to import Miserum enim est fuisse felicem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 8. They eat up the sin of my people that is the sin-offerings as Exod. 29 14. This they might lawfully do Levit. 6. and 10.17 But they were greedy dogs and looked every one to his gain from his quarter Esay 5.6.11 They winked at the peoples sins and cared not what evils they fell into so that they would bring in store of fat and good expiatory sacrifices which made for the Priests advantage They ate that on earth which they were to disgest in hell they fed upon such diet as bred the the worm of conscience that never dyes Just so the Papists do at this day they teach the people though they sin yet by giving mony for so many Masses to be mumbled over by a greasie Priest or by so many indulgences and Dirges purchased of the Popes pardon-mongers they shall be delivered etiamsi per impossibile matrem Dei vitiassent I tremble to English it Tecelius told them so in Germany and got huge masses of mony for the Popes coffers The common sort of Papists for want of better teaching will say When we have sinned we must confesse and when we have confessed Specul Europ Psal 14. we must sin again that we may confesse again and make work for new indulgences and Jubilees But have these workers of iniquity no knowledge that eat up Gods people as they eat bread that drink up the blood of souls much more worth â—hen the lives that Davids men had jeoparded to procure him the water of the well of Bethlehem which therefore he durst not drink of This surely is that filthy lucre Ministers should be free from 1 Pet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5.2 Let all non-residents look to it that carry onely forcipes et mulctrum those instruments of a foolish shepherd Zech. 11.15 See the Note there feeding themselves but starving the flock an heavy account will they one day make to the Arch-shepheard of this their sacrilegious rapacity and they set their hearts on their iniquity Heb. they lift up their souls that is they not onely prick up their ears as Danaeus expounds it to listen after sins and sin-offerings but they greedily desire and earnestly look after such emoluments such belly timber being gulae mancipia slaves to their guts and wholly given up to gormandise See the same expression and in this sense Jer. 12.27 Deut. 24.15 Ezek. 24.25 and compare the practise of Popish Priests who make infinite gain of every thing almost as their ringing of Saints-bels places of buriall selling of licenses for marriage and meates selling of corpses and Sepulchres All things are saleable and soluble at Rome and the savour of gaine sweet though it come out of a stinking stewes or Jewes counting-house The Priests had a trick by wires to make their Images here wag their chaps a pace if some good gift were presented as if otherwise Act. and Mon. to hang the lip in token of discontent Verse 9. And there shall be like people like priest i. e. they shall share alike in punishment as they have done in sin neither shall their priesthood protect them any more then it did Elies two sons whose white Ephod covered foule sins A wicked Priest is the worst creature upon earth Who are devils but they that were once angels of light and who shall have their portion with the devill and his angels but those dehonestamenta cleri male monetae minstri bad-liv'd ministers It was grown to a proverb in times of Popery that the pavement of hell was pitcht with souldiers helmets and shavelings-crowns Letters also were framed and published as sent from hell wherein the devill gave the Popish clergy no small thanks for so many millions of soules as by them were daily sent down to him Matth. Paris ad Ann. 1072. The Priests might haply hope to be priviledged and provided for in a common calamity for their office-sake As Chrysostom saith that Aaron though in the same fault with Miriam Numb
to a Surgeon he will binde up That which the Poets fable concerning Telephus his Spear is here onely verified Vna eademque manus vulnus opemque ferat Initium poenitentiae est sensus clementiae Dei The same holy hand that tare us must cure us and the sound perswasion of his readinesse to do it for us will soonest of any thing bring us into his presence Iudas confesseth his wound and despaireth of the cure But Peter is constrained by the love of Christ to weep bitterly and beleeve A stroak from guilt broak Iudas his heart into despair but a look from Christ brake Peters heart into tears There is no mention of Israels lamenting after the Lord while he was gone but when he was returned and setled in Kiriath-jearim then they poured forth water c. 1 Sam. 7. then they gather about him and will do any thing that he commandeth them Let us draw near with a true heart in full assurance of faith Heb. 11.22 Deijcit ut relevet premit ut solatia praestet Enecat ut possit vivificare Deus Verse 2. Jer. 18.12 After two dayes will he revive us Whereas some of those that were called upon to Come and return unto the Lord might say with those in Ieremy Nay for there is no hope Psal 88.5 God hath mortally wounded us so that we are already in the jawes of death free among the dead as the Psalmist hath it free of that company The better sort of them fullest of faith answer Dead though we be yet God will revive us and long though it seem yet after two dayes or such a matter in a very short space so soon as ever it shall be convenient and for our greatest good He that shall come to our comfort Heb. 10.37 will come and will not tarry And for the certainty of it as sure as the third day followeth the second so sure shall deliverance come in due season fear ye not In the third day he will raise us up He will he will never doubt of it O the Rhetorick of God! O the certainty of the promises See the like expressions Esay 26.20 10.25 Hagg. 2.7 Habak 2.3 Heb. 10.37 and have patience Gods help seems long becauser we are short Nec quia dura sed quia molles patimur We should draw forth hope as a line Senecal Joh. 13.7 and think we hear Christ saying as he did to Peter What I do thou knowest not now but thou shalt know hereafter Verse 3. Sciemus sectabimur que Vatabl. Then shall we know Heb. And we shall know we shall follow on to know i. e. We shall experimentally know the Lord if we turn unto him wee shall tast and see that the Lord is good We shall not onely be raised out of the dust of deaeth that is of deep afflictions wherein we lay as among the pots and live in his sight Psal 22.15 Psal 68.13 that is comfortably but we shall know him which is life eternall yea we shall prosecute knowledge follow on to know as unsatisfiable and not content with any measures already required yea we shall proceed therein and make progresse as the morning light doth to the perfect day Those that turn from their iniquities shall understand Gods truth Dan. 9.13 shall be of his Councel Psal 25.14 shall have the minde of Christ 1 Cor. 2.16 the wisdom of God in a mystery verse 7. such as the great Rabbies of the world can no more understand then the Philistins could Sampsons riddle verse 8. yea these pure in heart shall see God Matth. 5.8 see him and live see him and eat and drink being much acheared and refreshed as those Nobles of Israel Exod. 24.10 11. Provided that being onâ—â— enlightned and having tasted of the heavenly gift they be not slothfull but shew the same diligence Heb. 6.4 11 12. in the use of means to get more knowledge till they all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ Ephes 4.13 or as the words may be read of that age wherein Christ filleth all in all Ephes 3.19 so as to be able to comprehend with all Saints the severall dimensions and to know the love of Christ which passeth knowledge Lo this is indeed to follow on to know the Lord when we are still adding to our vertue knowledge till with those famous Romans we be full of goodnesse Rom. 15.14 filled brim-full with all knowledge able also to admonish one another saying Come and let us returne to the Lord c. Come ye and let us walk in the light of the Lord Esay 2.5 walk in that light we have and we shall have more for to him that hath sc for use and practise shall be given Mar. 4.25 He that first begs and then digs for knowledge searching for her as for hid treasure Prov. 2.3 4. He shall be sure of some daily comings in from Christ he shall understand the fear of the Lord and finde the knowledge of God verse 5. Christ will say unto him as once he did to Nathaneel Thou shalt see greater things then these Iohn 1.50 even great and mighty things which thou knowest not Ier. 33.3 His going forth is prepared as the morning That is as sure as the morning followeth the night and shineth more and more unto the perfect day so sure shall God appear for our comfort and shall dispell the night of our calamity Psal 30. Mourning lasteth but till morning and as before the morning-light is the thickest darknesse so before deliverance our afflictions are usually increased upon us God appeareth on the sudden and beyond expectation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as out of a cloud or as out of an engine and shews himself then usually when things are at worst Hence that of Iob Post tenebras spero lucem and that of the Church in Micah Though I fall Mich. 7.8 I shall arise when I sit in darknesse the Lord shall be a light unto me Vatablus applieth this Text to the comming of Christ that day-star from on high Orietur Christus ut aurora qua adâ—entu suo depellit tenebras that Sun of righteousnesse to whom all the Prophets point Gods people when they would comfort them indeed for he is the Consolation of Israel the Desire of all Nations for whom their souls waited more then they that watch for the morning wait for the morning Psal 130.6 But because Gods going forth is opposed to his departure when he retired to his place Chap. 5.10 therefore his setled going forth here is by most interpreted of his manifestations of his mercy to his poor prisoners of hope those disconsolate captives whom he not onely brought back from Babylon but also shined into some of their hearts 2 Cor. 4.6 by the light of the knowledge of the glory of God in
fruit of the womb Deut. 28.11 18. Luk. 1.42 Doegs doom shall befall them Psal 52.5 God shall destroy thee for ever he shall take thee away and pluck thee out of thy dwelling place and root thee out of the land of the living Selah Yea though they bring forth as Ahab did seventy sonnes after that God had threatened his utter extirpation following the work of generation so much the rather see the note on verse 13. Yet I will slay for it is God that lets in and sets on the enemy it is he that killeth and maketh alive 1 Sam. 2.6 Even the beloved fruit of their womb Heb. their desires or their desireable ones Valete mea desideria valete Cic. ep fam l. 14. ep 2. their dearest children called by Tully also his desideria The Latines seem to have their filius a son from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beloved there is an Ocean of love in a fathers heart Tres vomicas tria carcinomata Sueton. though the more he loveth the lesse he is loved sometimes as David by Absalom and is sure if he belong to God to be crossed in his earthly Idol Children are certain cares but uncertain comforts they may prove as Augustus his three children did whom he called his three ulcers or cankers c. Vers 17. My God wil cast them away My God not their God for they are cast-awayes and Apostates see the like 1 Iohn 5.17 and learn to stick to God the closer when others start from him to secure our own interest in a general defection by siding with God and subscribing as here the prophet doth to his perfect righteousnesse in the rejection and destruction of reprobates Wil cast them away with disdain and detestation as vile and execrable He will do it saith the prophet here not without a great deal of grief as finding that God was fully resolved and would not alter The eternity of Israel will not he nor repent 1 Sam. 15. for he is not a man that he should repent saith Samuel to Saul that cast-away and it is very dreadful as indeed it is for any wicked men to have such as have interest in God to declare against them sith the secret of the Lord is with them that fear him Psal 25.14 and their sentence is not to be slighted Gods messengers especially out of their acquaintance with their masters proceedings can foresee and foretel a punishment Because they did not hearken unto him Haec not abilis est sententia This is a notable sentence saith Luther upon the text and worthy to be written upon all our walls and windows Death came into the world by the ear so must life for it is Hear and your soules shal live and they that will not hear the instruction of life are doomed to destruction as were Eli's sonnes 1 Sam. 2.25 and Amaziah 2 Chro. 25.16 A heavy ear is a singular judgement Esay 6.10 an uncircumciled ear a forerunner of ruine Jer. 6.10 11. O pray God to pull off that filthy foreskin and to give us an hearing ear that way to wisedom an understanding heart such as Solomon begged 1 King 3.9 Pray that he would bore our ears as Psal 40.6 and make the bore big enough that we may not onely hear but hearken listen as for life hear and give ear be not proud for the Lord hath spoken it Jer. 13.15 when God hath spoken once let us bear it twice as David did Psal 62.11 he preacht over the Sermon again to himself at home We must do with the words directions as we do with oyl to a stiffe joynt rub and chafe them on our hearts by deep and frequent meditation and prayer lest else we hear with these in the text Because they did not hearken unto him they shal be wanderers among the nations Gen. 4.12 Heb. Nodedim Cains curse shall befall them A fugitive and a vagabond shal I be upon the earth but could not wander so wide as to misse of hell nor flie so far as from his own evil conscience Lo this is the case of these wandering Jewes a disjected and despised nation exiled out of the world by a common consent of all people till God turn again their captivity as the streams in the south till he gather the out-casts of Israel CHAP. X. Vers 1. I Sracl is an empty vine Heb. an emptying vine losing her fruit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so deceiving the owner How can Israel but be empty of all good of all fruits of the spirit when he will not hearken unto God nor dwell under the droppings of a powerful ministry when he is cast off by God Chap. 9.17 who fils his people with the fruits of righteousnesse and is not a wildernesse a land of darknesse unto them Jer. 2.31 when his root is dried up Chap. 9 1â—â— Phil. 1.11 and all his juyce and strength runs out into leaves so that is frondosa vitis as the vulgar renders it a leavy vine such as are our profligate professours and carnal gospellers and such as was Saint James his solifidian that empty fellow as he calleth him Chap. 2.20 when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lastly the holy Spirit those two golden pipes Zach. 4. empties not into his candlestick the golden oyles of all precious graces as from two blessed olive branches The Vine and the olive two of the best fruit-trees grow best together saith Melanchthon If Israels heart be divided from God as vers 2. and hath not his fruit found in him as Chap. 14.8 what marvel if he prove as Nahum 3.10 empty and void and waste and though as verse 2. the Lord turn away the excellency of Jacob as the excellency of Israel for the emptiers have emptied them out and married their vine branches He beareth fruit to himself As he beareth fruit in and from himself like the ivy which though it clasp about the oak and sometimes kils it yet brings forth all its berries by virtue of its own root so he beareth fruit for himself or to himself Profit pleasure and preferment is his Trinity and corrupt self is all these in unity He fasteth to himself as those hypocrites Zach. 7.5 he prayes hears confers giveth alms c. cut of sinful self-love In all that he doth sibi soli velificatur he seeks his own ends onely as the Eagle when he flieth highest hath his eye on his prey In parabola ovis capras suas quaerit like the fish in the Gospel either he is dumb or hath nothing but silver in his mouth he is a notorious self-seeker he bears fruit to himself he sacrificeth to himself as Sejanus did As Prometheus is fabled to have stollen fire from Jupiter so the false Israelite would cozen God of heaven if he could tell how Spira confessed that he used prayer onely as a bridge to bring him to heaven and therefore he despaired of acceptance as well he might for how should God relish such sorry
commandeth but the Gospel helpeth God by his spirit assisting and further accepting pence for pounds the will for the work the desire for the deed done c. and laying meate before us meate that the world knowes not of hidden Manna the convivium juge of a good conscience c. Vers 5. He shall not return unto the land of Egypt That is he needs not run to Egypt for help as King Hosea did nor to the Assyrian to whom they were tributaries from the time of Menahem for they wanted nothing and less should have wanted if they would have been ruled by me but they refused to return He was not to have returned to the land of Egypt or of the Assyrian who is his king so some read the text Others sense it thus When I threaten them with the Assyrian they think to shift and shelter themselves in Egypt but I shall keep them thence or find and ferret them out there God knowes how to cross wicked men of their will to spoyle their plots Egypt shall prove no better then a broken reed running into the hand of him that leaneth on it 2 King 18.21 The Egyptian was ever an enemy to Israel and though for his own ends he gave goodly words and seem reconciled yet such Reconciliations are but vulpinae amicitiae But were he never so fast a friend yet sin-guilty Israel shall not have their an Asylum nec stabile stabulum see Chap 9.3 with the Note because the desire of the wicked shall perish Psal 112.10 They take counsell together but it shall come to nought they speak the word but it shall not stand Esay 8.10 Confer Esay 30.1.2 and 31.1.2.3 Prov. 21.38 but the Assyrian shall be his king Will they nill they they shall be carried captive to Assyria and sith they will needs be crossing of God he will cross them much more he will walk contrary to those that walk contrary to him Lev. 26.21 and be as froward as they for the hearts of them Psal 18.26 They will not return to me saith the Lord they shall not therefore return to Egypt they will not submit to my scepter they shall therefore have the Assyrian for their King that proud cruel stout-hearted Prince Isay 10.5.7.12 who will tyrannise over their bodies and over their cattle at their pleasure so that they shall be in great distress Neh. 9.37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they refused to return Heb. they disdained to do it scorned the motion slighted the messenger Sen in Agamem Plus est a viâ—s se revocaesse quà m vitia ipsa necivisse Amb. in Psal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By their sins they had run from God by repentance they should have returned unto him and then the amends had been well-nigh made for Quem poenitet peccasse paenè est innocens the penitent is in almost as good a case as the innocent Ambrose saith he is in a better But for these men to all other their sins to add obstinacie and impenitencie as Herod to all his former evils did the death of the Baptist this was to heap up wrath against the day of wrath Rom. 2.5 The word here rendred refused is by the Seventy turned They would not That therefore thy returned not to God it was the fault of their will True it is they had no power to turn themselves but the cause of that inability too was in themselves They therefore neither could nor would return and both by their own fault and folly Vers 6. And the sword shall abide on his cities Heb. shall keep residence or rush upon his cities It can do no less it cannot return into the scabbard rest or be still till the Lord who put it into commission call back againe his commission Jer. 47.6.7 It is a dreadfull thing when the sword abideth on a people as in Germany that stage of warr Ireland still a land of divine ire c. England hath some Halcyons at present incredibili celeritate temporis brevitate à Pompeio confectum Aug de Civ Dei Mr. Burr praise be given to God and let every good man pray with David scatter thou the people that delight in warr Psal 68.30 The Piraâ—s warr was dispatcht by Pompey with incredible swiftness to his eternall commendation And we have cause to bless God saith a countryman of ours that God hath raised up instruments for us who have hazarded the shortening of their own lives for the shortning of the warr who have done their worke of late as if they had took it by the great c. And the same Author observeth that it is a sad thing for the sword to be in the field but for the sword to be in the cities it is much more sad and he instanceth in JerusaleÌ„ out of Josephus Jos de bell Jud l. 7. c. 7. where the number of the slaine was eleven hundred thousand We may further instance in that unhappy city of Magdeburg in Germany where so much cruelty was exercised first by Charles the fift much regrated by him at last in his retired life taking account of his actions since that in our memory by Mounsier Tilly who like a bloody villain put to the sword there twenty thousand persons at least of all ranks ages and sexes Mr. Clark life of K. of swed 23. that great city also he burned down utterly turning it into cinders excepting an hundred nine thirty houses c. The like immanity was exercised by the Popes champions upon the poor Protestants at Angrogue in France where they killed and burned without mercy but could never set fire upon the two temples there nor upon the Ministers house Act and Mone 880. which remained whole the houses round about being all consumed with fire and shall consume his branches and devour thèm His branches or his villages which are as branches of the greater cities The trees of America but especially of Brasile are so huge that it is reported of them Abbbots Geog. p. 271. that severall families have lived in several armes or branches of one tree to such a number as are in some petty village or parish here The greater cities are as the body or-root of a tree the villages as the branches The scripture oft calleth them mother and daughters as Heshborn and all her daughters That is villages Num. 21.25 as the Chalde there explaineth it See Ezech. 10.44.45.46.48.53 hence we read of a citieand mother in Isracl 2 Sam. 20.19 Branches also are called daughters of the trees they grow from Gen. 44.23 The word here rendred branches is by some rendred Barres by others Diviners or Liers as the word here used is interpreted Jer. 50.36 A sword is upon the liars or diviners and they shall dote potest Augur Augurem videre nou ridere saith Tully of such diviners that is Can they one looke upon another and not laugh considering how they gull people with their lies and fopperies The sword
his Navigation Lo said he how the gods approve of sacriledge It is no better that Ephraim here deals with the Almighty Surely saith he if God disliked my courses so much as the Prophet would make beleeve I should not gather wealth as I do but the world comes tumbling in upon me therefore my wayes are good before God This is an ordinary paralogisme whereby wicked worldlings deceive their own souls hardning and heartning themselves in their sinfull practises because they outwardly prosper But a painted face is no signe of a good complexion Seneea could say That it is the greatest unhappinesse to prosper in evil In all my labours so he calleth his fraudulent and violent practises as making the best of an ill matter They shall find no iniquity in me Though they search as narrowly as Laban did into Jacobs stuff What can they find or prove by me Am I not able either to hide mine ill-dealings or to defend them Can they take the advantage of the Law against me Why then should I be thus condemned and cried out of as I am Thus the rich man is wise in his own conceit Prov. 28.11 and covetousnesse is never without its cloak 1 Thess 2.5 which yet is too short to cover it from God who is not mocked with masks or fed with fained words whereof the covetous caitiff is sull 2 Pet. 2.3 witnesse Ephraim here with his pretences of innocency In all my labours that is mine ill-gotten goods the fruit of mine hard and honest labour saith he they shall find none iniquity no crimen stellionatus no craft or cruelty That were sinne Piaculum esset that were a foul businesse farre be it from me to stain my trading or burden my conscience with any such misdeed I would you should know I am as shie of sinne as another neither would I be taken tripping for any good Thus men notoriously guilty may yet give good words yea largely professe what they are guilty of to be an abominable thing And this is a sure signe of a profane and cauterized conscience of an heart that being first turned into earth and mud doth afterwards freez and congeal into steel and adamant Verse 9. And I that am thy Lord God from the land of Egypt This seemeth to be interlaced for the comfort of the better sort that trembled at the former threatnings for as in a family if the dogs be beaten the children will be apt to cry so is it in Gods house Hence he is carefull to take out the precious from the vile and telleth them that he hath not cast off his people whom he foreknew but would surely observe his ancient covenant made even in the land of Egypt toward his spirituall Israel I will yet make them to dwell in tabernacles c. i. e. I will deliver my Church from the spiritual Egypt and make her to passe thorow the wildernesse of the world Diodâ—e in particular Churches aspiring toward the heavenly Canaan even as my people dwelt in Tents in the wildernesse the remembrance whereof is celebrated in the feast of Tabernacles Lev. 23.43 See Zach. 14.16 with the Note Verse 10. I have also spoken by the Prophets And not suffered you to walk in your own wayes Esay 30.20 as did all other Nations Acts 14.16 The Ministery is a singular mercy however now vilipended and I have multiplied visions whereby I have discovered thy present sins and imminent dangers though thou hast said They shall finde none iniquity in me c. The wit of Mammonists will better serve them to palliate and plead for their dilectum delictum their beloved sinne then their pride will suffer them once to confesse and forsake it though never so plainly and plentifully set forth unto them and used similitudes by the ministery of the Prophets Heb. by the hand which is the instrument of instruments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Philosopher so is the ministery of the word for the good of souls It is called a hand because it sets upon mens souls with the strength of God and a certain vehemency Did not my word lay hold upon your fathers Zach. 1.6 See the Note there It is said Luke 5.17 that as Christ was teaching the power of the Lord was present c. The Gospel of Christ is the power of God Rom. 1.16 It is his mighty arm Esay 53.1 Now it was ordinary with the Prophets to use similitudes as Esay 5.2 Ezek. 16.3 which is an excellent way of preaching and prevailing as that which doth noth notably illustrate the truth and insinuate into mens affections Galeatius Caracâ—â—olus an Italian Marquesse and Nephew to Pope Paul the fiâ—t was converted by Peter Martyr reading on 1 Corinth and using an apt similitude Ministers must turn themselves into all formes and shapes both of spirit and of speech for the reaching of their hearers hearts they must come unto them in the most woing winning and convincing way that may be Onely in using of Similies they must 1. Bring them from things known and familiar things that their hearers are most acquainted with and accustomed to Thus the Prophets draw comparisons from fishes to the Egyptians vineyards to the Jews droves of cattle to the Arabians trade and traffique to the Egyptians And thus that great Apostle 1 Cor. 9 24. fetcheth Similies from runners and wrestlers exercises that they were well acquainted with in the Isthmian Games instituted by Thesus not far from their city 2. Similies must be very naturall plain and proper 3. They must not be too far urged we must not wit-wanton it in using them and let it be remembred that though they much illustrate a truth yet Theologia parabolica nihil probat There are â—nterpreters of good note that read this whole verse in the future tense and make a continuation of that promise in the verse afore I will speak by the Prophets sc in the dayes of the Gospel when great was the company of those that published it Psal 68.11 I will multiply visions See this fulfilled Acts 2.17 with Joel 2.28 I will use similitudes teach in parables and illustrate therewith grave sentences and doctrines as Christ and his Apostles did and as the best Preachers still do that they may thereby set forth things to the life and make them as plain as if written with the Sun-beams Verse 11. Is there iniquity in Gilead What in Gilead a city of Priests See chap. 6. ver 8. with the Note yea Gilead is a city of those that work iniquity a very Poneropolis a place of naughty-packs chap. 4.15 Now there is not a worse creature on earth then a wicked Priest nor a worse place then a wicked Gilead The Hebrew hath it thus Is Gilead iniquity Or as Luther Drusius and others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certè verè profectè Surely it is so Confer Mich. 1.5 Gregory Nazianzen reports of Athens that it was the plaguiest place in the world for superstition Our
and pray alwayes saith our Saviour that ye may be accounted worthy to escape all these things that shall come to passe and to stand before the Son of man Luke 21.36 with 25 Something God will yeeld to the prayers of his people when he seemeth most bitterly bent and unchangeably resolved against them Matth. 24.20 and when the tribulation is so great that it is not likely that any flesh shall be saved vers 21 22. Prayer saith One is the best lever at a dead lift provided that it be the prayer of faith for Mercy is the Mother Faith the Midwife of deliverances Hence it followeth for in mounth Zion and in Jerusalem where the pure word of God was preached Esay 2.3 and mens hearts purified by faith Acts 15.9 shall be deliverance from all evils and enemies Psalm 76.3 There brake he the arrows of the bowe the shield and the sword and the battle Selah There where In Salem in Zion verse 2. where Gods people were praying This Moab knew and therefore more feared a praying people then a numerous army Numb 22.3 This the Queen Mother of Scotland knew and therefore said that she feared-more the fasting and prayers of Iohn Knox and his disciples then an army of twenty thousand men Spec. bell sacri Let Gods suppliants but call upon him in the day of their trouble and he will deliver them that they may glorifie him Psal 50 15. He will deliver them yea and honour them with long life will he satisfie them and shew them his salvation Psalm 91.16 Holy Merlin Chaplain to the Admirall of France at the Parisian Massacre had the performance of this promise among many others For understanding the danger they were all in he prayed in the Admirals chamber and by his command a little before the Murtherers brake in and by a singular providence escaped into an Hay-mow Epitom hist Gullick where he lay hid for a fortnight and was miraculously fed by a hen that cam daily and laid an egge hard by him as the Lord hath said and Gods suppliants have stedfastly beleeved and do therefore put his promises in suit In the want of other Rhetorike let Christians in their prayers burden God with what he hath said sue him upon his own bond urge this with repetition Lord thou hast promised thou hast promised and they shall finde that he cannot deny himself and he can as soon deny himself as his promises His covenant he will not break nor alter the thing that is gone out of his lips Psal 89.34 and in the remnant whom God shall call Those holy brethren that shall partake of the heavenly calling to glory and vertue Heb. 3.1 whether they be Jewes or Gentiles Faithfull is he that calleth them who also will do it 1 Thess 5.24 And although they are but a remnant which is but a small to the whole piece an hand-full to an house-full a fold to a field a little little flock Luke 12.32 yet being the caled of Jesus Christ Rom. 1.6 and such as call upon him in truth they are not onely his called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but chosen and faithfull Revel 17.24 They are also heirs of that promise Mic. 5.7 which shall be fully made good to them that as for their propagation this remnant of Iacob shall be in the middest of many people as a dew from lehovah the dew is ingendred and distilled from the Lord immediatly so for their growth and increase they shall be as the showers upon the grasse as the sprouting up of grasse and herbs in the wildernesse that tarrieth not for man nor waiteth for the sonnes of men to come with watering-pots to nourish them as herbs in gardens do but these have showers from heaven that give the increase CHAP. III. Verse 1. FOr behold in those dayes and in that time In is diâ—bus illis ipsis in hoc tempore ipso In those very self-same dayes and in that self-same time sc In the time of the Messias in the dayes of the Gospel when God shall deliver Jerusalem and call the remnant of Gentiles and so bring again the captivity of Judah and Jerusalem of the whole Jsrael of God preaching liberty to the captives Esay 61.1 and proclayming the everlasting Jubilee Joh. 8.36 In those happy dayes I say Jer. 23.5 6. Wo to the wicked enemies of the Church it shall go ill with them They are sure to be broken with a rod of iron to be dashed in pieces like a potters vessell Psal 2.9 dashed against Christ the King who as He is Pierum rupes a Rock of refuge to his people such as was that to Moses Exod. 33.22 Sic Val. Max de tribunali L. Cassij so He is Reorum scopulus a Rock of revenge to Persecutours to split them to pieces such a rock as that out of which fire arose Judg. 6.21 the fire of Gods jealousie Zach. 1.14 which burneth unto the lowest hell Deut. 32.22 Let them therefore have grace as the Apostle from this ground adviseth Heb. 12.28 29. Let them at least have so much wit for themselves as Pilats wife had in a dream to take heed of having any thing to do with just men Let them do as Tertullian counselled Scpula Si non nobis tibi si non tibi Carthaginiparcas God will reduce the captivity of Judah and Jerusalem which shall be as a cup of poyson to all the people round about as a burdensome stone as an harth of fire Zech. 12.2 3 6. See the Notes there Their destruction must needs go along with the Saints salvation Philip. 1.28 29. Esay 8.9 Prov. 11.8 The Jew-Doctours collect from this and other like places in the Prophets that when the Messias commeth he shall recollect the Jewes into the land of Canaan where they shall get the better of their enemies and have a most flourishing Common-wealth and glorious Church For this they daily expect the visible appearance of the Messias Buxtorf Synag Jud. cap. 13. Sanbed c. 11. oft throwing open their windowes to behold and crying altogether to God Let thy kingdom come let it come quickly even in our dayes quickly quickly quickly That he stayes so long is for our sins say they which are many See the Notes on Zach. 14.2 3. Verse 1. I will also gather all nations that are adverse to my Church that I may have my peniworths of them and do execution upon them with ease troubling those troublers of his Israel 2 Thess 1.6 licet videantur plures potiores as he dealt by Jehosaphats enemies 2 Chron. 20. and leaving them no more place to escape then those have who are environed in a valley by a potent enemy who hath gotten them into a pound as the proverb is And this God will do in the valley of Jehosaphat a valey saith Lyra Adrichomius and Montanus betwixt Jerusalem and Mount Olivet in the very view of the Church that the righteous may rejoyce when he seeth
past imagination and the heavens and the earth shall shake The heavens with thunder the earth with earth-quake to the terror of the wicked but comfort of the godly Hag. 2.6 for the Lord will be the hope or harbour of his people they shall have a good bush on their backs in the greatest tempest they shall not be afraid though the earth be removed and though the mountaines be cast into the middest of the sea Psal 46.2 fractus si illabatur orbis Hora◠Impavidos ferient ruinae O the force of a lively faith and the privy armour of proof that beleevers have about their hearts O the dignity and safety of Gods people in the worst of times Hab. 3.18 19. Happy art thou o Israel who is like unto thee O people saved by the Lord the shield of thy help the sword of thine excellency and thine enemies shall be found lyars unto thee and thou shalt tread upon their high places Deut. 33.29 Verse 17. So shall ye know that I am the Lord your God you shall experiement that which during your deep afflictions ye made some doubt of and were ready to say as Gideon did to the Angell If the Lord be for us why is it thus with us or as your unbeleeving forefathers in the wildernesse Is God amongst us as if that could not be and they athirst dwelling in Zion Defending my people and dispensing my best blessings to them The Lord that made heaven and earth blesse thee out of Zion Psal 134. ◠The blessings that come out of Zion are farr beyond those that otherwise come out of heaven and earth then shall Ierusalem be holy with a double holinesse Imputed and Imparted the profane being purged out here in part but heareafter in all perfection This our Saviour sweetly sets forth in those 2. parables of the tares and of the draw-net Mat. 13. Or It shall be holy that is deare to God and under his care favour and protection from the dominion direption and possession of profane Heathens and there shall no strangers passe through her any more either to subdue her and prejudice her as the proverb runs of the great Turk that wherever he sets his foot no grasse growes any more such havock he makes or to fasten any filth or contagion upon her See Rev. 21.27 where St. Iohn alludeth to this text as all along that book he borroweth the elegancies and flowers of the old Testament to set out the state of the New in succeeding ages If this promise be not so fully performed to us as we could wish we must lay the blame upon our sins whereby the Reformation is ensnarled and our prosperity hindred Behold the Lords hand is not shortned that it cannot save neither his ear heavy that it cannot hear But your iniquities have separated betwixt you and your God and your sins have hid his face from you that he will not hear Esay 59.1 2. Nothing intricates our actions more then sin this is that devill in the ayre that hinders our happinesse this is that Make-bate Hell-hag Trouble-town charme this devill and make him fall from his heaven which is to do hurt and we shall inherit the promises The godly man only prospers Psal 1.3 Verse 18. The mountains shall drop down new wine By these hyperbolicall expressions is promised plenty of all things pertayning to life and godlinesse such a golden age as the Poet describeth Flumina jam lactis jam flumina nectaris ibant Flavaque de viridi stillabant ilice mella Ou Metam Where it must be observed that spirituall good things are promised under the notion of temporall as of Must Milk c. Ob populi infantiam by reason of the infancy of that people of that time The mountaines i. e. the most barren places shall drop down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without our labour shall yeild plentifully New wine strong consolations and Scripture-comforts for strong Christians And the hills shall flow with milk that unadulterated sincere milk of Gods word for his babes 1 Cor. 2.2 1 Pet. 2.2 And all the rivers of Judah shall flow with waters Sanctuary-waters wholesome doctrines such as have a healing cooling quenching quickning property in them Esay 44 3. and a fountain shall come forth viz. Baptisme that laver of regeneration Tit. 3.5 that fountain opened Zach. 13.1 that pure river of water of life clear as chrystal that washeth away sin Rev. 22.1 Acts 22.16 and shall water the the valley of Shittim That dry valley in the borders of Moab neer to Jordan Num. 25. Josh 2. and not far from the dead Sea Here it was that the Israelites defiled themselves with the daughters of Moab as Jarchi noteth but shall bee purified and sanctified with the washing of water by the word Ephes 5.26 Tarnovius renders the Text Qui irrigabit vallem cedrorum which shall water the valley of cedars those choisest trees planted in the paradise of God Psal 92.13 For saith He as the Tabernacle was built and garnished of old with Shittim-wood for the most part Exod. 25.5 26.15 27.1 30.1 so is the spirituall temple with these spirituall cedars Verse 19. Egypt shall be a desolation By Egypt and Edom are meant all Christs adversaries whether they be professed open enemies as were the Egyptians or false brethren as the Edomites Romists have been both and shall therefore be desolated Rev. 17.16 with 11.8 For the violence against the children of Judah From the very cradle of the Church Exod. 1. yea sooner for Esau in the very womb justled his brother Jacob and offered violence against him that he might lose no time because they have shed innocent blood in the land The Saints blood is called innocent blood 1. Because their sinnes are remitted 2. Because they are causelesly killed And this is a land-desolating sinne The innocent blood spilt by Manasseh brought the captivity the Marian times our late troubles The blood of the Martyrs shed by Turk and Pope whom the Jew-Doctors understand by Egypt and Edom here shall be the ruine of them both Verse 20. But Judah shall dwell for ever Perpetuitas Ecclesiae declaratur saith Mercer The perpetuity of the Church is declared and assured The blood of Martyrs is the seed of the Church Christ is with his to the end of the world and those Roman persecutours who sought to root out Christian Religion and erected pillars in memory of what they had done or rather attempted that way what got they thereby but perpetuall ignominy besides the irrepairable losse of their souls bodies and fortunes Tu vero Beza Herodes sanguinolente time The Church as the Palm-tree spreadeth and springeth up the more it is oppressed as the bottle or bladder Duris ut ilex tonsa bipennibus Horat. Cur. 4.4 Plin. l. 18. c. 16. that may be dipt not drowned as the oak that taketh heart to grace from the maims and wounds given it and sprouts out thicker as
he will freely bestow on all that so seek him as not to be satisfied without him as Moses who would not be put off with an Angel but said If thy presence go not with me carry us not up hence Exod. 33.15 and as Luther who when great gifts were sent him refused them and said Valde protestatus sum me nolle sic satiari à Dâ—o I deeply protested that I would not be satisfied with these low things Melch. Ad. but that I would have God or nothing This was one of those brave Apophthegmes of his concerning which One well saith A man would fetch them upon his knees from Rome or Jerusalem rather then be without them Verse 5. But seek not Bethel c. Make not lies your refuge idols your Oracles they that observe lying vanities do by their own election forsake their own mercies Jon. 2.8 Verse 9. But I saith the Prophet who had now paid for his learning and was yet under the lash will sacrifice to thee alone will seek thy face and favour not at Bethel or Gilgal but in the place where thine honour dwelleth not at Hull Sichem or Loretto but in the true Reformed Churches in the beauties of holinesse in the midst of those seven golden candlesticks in the hearts and houses of his faithfull people concerning whom He hath said I will dwell in them and walk in them c 2 Cor. 6.16 and when they walk within their houses with a perfect heart I will come unto them Psal 101.2 I will there command my blessing even life for evermore Psal 133.3 See chap. 4.4 and Hos 4.15 with the Notes For Gilgal shall surely go into captivity An elegant agnomination in the Original Hagilgal galloh ijgleh such as the Prophets are full of and this plain Prophet among the rest See chap. 8.2 Ministers may sometimes rhetoricate and it had need to be an elaborate speech that shall work upon the conscience and Bethel shall come to nought Heb. shall be Aven as elsewhere it is called Beth-aven Hos 4.11 and 10.5 Against Beersheba he saith nothing because that name afforded him not the like elegancy as Mercer thinketh or because that city belonged to Judah 1 King 19.3 and so was not destroyed with the ten tribes as Hierâ—m holdeth Seek not these places saith the Prophet for help and succour in distresse but say as Jer. 3.23 Truely in vain is salvation hoped for from these hills truely in the Lord our God is the salvation of Israel Verse 6 Seek ye the Lord and ye shall live Mercer See verse 4. Sic eadem saepe surdis obstinatis inculcantur The oft pressing of a duty imports 1. The excellency 2. Vlpian P. The necessity 3. The difficulty of doing it else what need so many words Perquam durum est sed ita lex scripta est saith the Civilian Hard or not hard it must be done or men are undone lest he breake out like fire Lest he go through you and burn you together Esay 27.4 lest ye be utterly burnt with fire in the same place 2 Sam. 23.7 that is in hell as some expound it which the Prophet calleth tormenting Tophet Esay 30,33 and Plato calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fierylake so terrible saith Bellarmine that one glimpse of it were enough to make a man not onely turn Christian and sober but Anchorite and Monk to live after the strictest rule that may be Verse 7. Ye who turn judgement to wormwood Ye Grandees and governours of the people that turne the sweetest thing into the sowrest as corruptie optimi pessima right into wrong-dealing that follow the administration of Justice as a trade only with an unquenchable and unconscionable desire of gaine not caring what becomes of righteousnesse but leaving it off in the earth or rather not leaving it at all upon earth Terras Astraea reliquit but chasing it out of the world as much as in you lyeth whiles you cast it down to the ground and tread it under foot Dan. 8.12 whilest you oppresse the just crush the needy c. chap. 4.1 See the Note there Some read the text by way of exclamation thus O ye that turn judgement c. q. d. What strange creatures are you what monsters of men what publike scourges what scabs Esay 5.7 God looked for judgement Judices instar scabrei mâ—lesti sunt oppressis Piscater in loc but behold oppression In the Originall it is behold a scab for righteousnesse but behold a cry such a cry as entreth into the eares of the Lord of sabbath Verse 8. Seek him that maketh the seven starres Once againe seek him that is Returne to him by true repentance and by faith take hold of his strength that ye may make peace and ye shall make peace with him Esay 27.5 To stand out it bootes not sith it is He that made Bootes and Orion c. that is of infinite power and doth whatsoever he will in heaven and earth who only doth wondrous things Psal 72.18 See chap. 4.12.13 Chimah and Chesil that is Pleiades and Orion are twice mentioned together in Iob. Noted starrs they are and known to shepheards and such like Amâ—s likely was but such an Astronomer as heardsmen use to be Those that writ of these starrs tell us that Chimah comes of Chamah to love ardently because of the fellowship and working together that appeares in them They be seven starres that have all one name because they all help one another in their work which is to bring the spring and like seven sisters or lovers so are they joyned together in one constellation and in one company We see saith One that God will have the sweetest works in nature to be performed by mutuall help The best time of the yeare commeth with these seven starrs hence we read of their sweet influence Iob. 38.11 and the best time of our life commeth when we enter into true love and fellowship As for Orion it is the starr saith the same Author that brings winter and his bonds cannot be loosed It binds the earth with frost and cold that the fruits thereof might be seasoned and made kindly against the Spring neither can the Spring come till Orion have prepared the way God will have us suffer before we raigne The word Chesil here used signifies in the Chaldee to perfect because by suffering and offering violence to our selves we enter into perfection Luk. 13.32 If we would have a pleasant Spring of graces in our hearts we must first have a nipping winter the spirit of mortification must be like the cold starr Orion to nip our quick motions in the head and to bind all our uncleane desires and burning lusts that they stirr not in us and unlesse we do thus the seven starrs of Comfort shall never appeare to us and turneth the shadow of death tenebras ferales letales Psal 23.4 that is the thickest darknesse into the morning into the shining light
his God Mic. 4.5 These mariners or salt-men so called either because they dealt in that commodity or else because they rowed in the salt sea had their severall gods according to their severall countries and these they now called upon whom till now perhaps they little enough cared for sea-men aae not over-pious for most part And yet of the Turkish mariners I have read that every morning they salute the Sun with their generall shouts and a Priest saying a kind of Letany Blunts voy p. 76. every prayer ending with Macree Kichoon that is be Angels present the people answer in manner of a shout Homin that is Amen But it is remarkable that these in the text though they cryed every man to his God yet Serv. in Georg. lib. 1. lest they might all mistake the true God they awaken Jonah to call upon his God This uncertainty attending idolatry caused the Heathens to close their petitions with that generall Dijque Deaeque omnes But thirdly as they cried to their gods so according to that rule Ora labora they cast forth the wares that were in the ship Not doubting to sacrifice their goods to the service of their lives Skin for skin and all that a man hath c. so Act. 27.18 19 38. Let us lose any thing for eternall life Luk. 16.8 and 9.25 Mat. 18.8 suffer any hardship for heaven we cannot buy it too deare A stone will fall down to come to its own place though it break it self in peeces by the way so we that we may get to our center which is upward c. but Jonah was gone down into the sides of the ship Into the bottome of it bither he had betaken himself before the storm not considering that God had long hands to pull him out of his lurking-holes and bring him to judgement and he lay and was fast asleep It 's likely that he had not slept of many nights before through care feare and grief those three vultures that had been gnawing upon his inwards and therefore now sleepes the more soundly Or rather it was carnall security his heart being hardened by the deceitfulnesse of sin Heb. 3.13 He had hardened his heart against Gods feare and wilfully withdrawn from his obedience hence this spirituall lethargy this deep sleep in sin not unlike that of the Smiths dog whom neither the hammers above him nor the sparks of fire falling round about him can awake though the water-pot and speare be taken from the bolster the secure person stirrs not though the house be on fire over his eares he starts not Their senselesnesse God will cure in his Jonas's by sharp afflictions Cold diseases must have hot and sharp remedies The lethargy is best cured by a burning ague God will let his presumptuous people see what it is to make wounds in their consciences to trie the preciousnesse of his balme such may go mourning to their graves And though with much adoe they get assurance of pardon yet their consciences will be still trembling as Davids Psa 51. till God speake further peace even as the water of the sea after a storm is not presently still but moves and trembles a good while after the storme is over Verse 6. So the ship-masâ—â— came unto him God might have come himself with his drawn sword as Baanah and Rechab did upon sleeping Ishbosheth and taken off his head or have sent an evill Angel to arouse him in a fright or have thrown him into the burning lake as Agrippa did his dormouse into the boyling caldron But such is not Gods manner of dealing with his people though he be deeply displeased Jer. 10.24 Correct them he will but with judgement not in his anger lest they be burnt to nothing Instruct them also he will Corrections of instruction are the way of life Pro. 6.23 by one meanes or other as he did here Jonas by a rude mariner and as long before he had done Abraham and Sarah by Abimelech an Heathen Prince to shame them what meanest thou O sleeper Heb. Gen. 20. what 's come to thee what a senselesse stupidity hath seised thee Are we all in danger and dost thou sleep as the Philosopher in danger likewise of shipwrack said to one that made light of it Do we all stand upon our lives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and dost thou play the foole The spirituall sleeper in like sort may he be but warme in his own feathers regards not the danger of the house He is saith One a mere mute and cipher a nullity in the world a superfluity in the earth Jeremies rotten girdle good for nothing or like the branches of a vine Ezech. 15.3 arise call upon thy God For our gods will do nothing for us The gods of the heathen are silver and gold the work of mens hands they have mouthes but speak not c. Psal 115.4 But if Gods Israel trust in the Lord he will be their help and their shield v. 9. Forasmuch as there is none like unto him Ier. 10.6 neither is their Rock as our Rock our enemies themselves being judges Deut. 32.31 if so be that God will think upon us The Chaldee hath it will be merciful unto us The Hebrew word signifieth will clear up and behold us with a serene countenance granting us a calme and taking care that we perish not So shall we acknowledge him to be Haelohim that God by an excellency Q. Elizabeth that Regina Serenissima for her merciful returning home certain Italians that were taken prisoners in the 88 Invasion was termed Saint Elizabeth by some at Venice who also affirmed to the English Embassadour there that though they were Papists yet they would never pray to any other Saint but that Saint Elizabeth Vers 7. And they said every one to his fellow when Ionas had now prayed and yet the tempest continued for we know that God heareth not sinners Joh. 9.31 no not a David or a Jonah if he regard iniquity in his heart Psal 66.18 how should the plaister prevaile whiles the weapon remains in the wound they resolve to try another course for the safegard of their lives Man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a creature that would fain live said Esop and what man is he that desireth life and loveth many dayes that he may see good saith David whereunto Austin answereth Quis vitam non vult Hom. 4. who would not be master of such an happinesse Come and let us cast lots And so put the matter into Gods hands Pro. 16.33 He disposeth of lottery so it be rightly undertaken not superstitiously curiously rashly but as trusting in God and not tempting him that we may know for whose cause this evil is upon us Some extraordinary cause they knew there was of this extraordinary tempest Sinful men strike not their dogs much lesse their children without a cause A Bee stings not till provoked neither doth God punish his creatures till there be no other remedy 2
out of thy sight Thus those straits brought him to these disputes of despair as they did likewise David Psal 31.22 the Church in the Lamentations Chap. 4.22 and others apt enough in affliction to have hard conceits of God and heavy conceits of themselves Whiles men look at things present whiles they live by sense onely it must needs be with them as with an house without pillars tottering with every blast or as a ship without anchor tossed with every wave They must therefore thrust Hagar out of doors and set up Sarah silence their reason and exalt Faith as did Jonas here Then I said I am cast out of thy sight Here you may take him up for a dead man here he inclineth somewhat to that of Cain Gen. 4.13 14. and surely they that go down to this pit of despair as Hezechiah speaketh of the grave cannot hope for Gods truth Esa 38. as long as there they stay yet I wil look again toward thine holy Temple Here he recollects and recovers himself as the same soul may successively doubt and believe not simultaneously and faith where it is right will at length outwrastle diffidence and make a man more then a conquerour even a Triumpher When sense saith such a thing will not be Reason saith It cannot be Faith gets above and saith Yea but it shall be what talk you to me of Impossibilities I shall yet as low as I am and as forlorn look again towards Gods holy Temple of heaven yea that here on earth where God is sincerely served and whereto the precious are annexed Faith is by one fitly compared to the cork upon the net though the lead on the one sinks it down yet the cork on the other keeps it up in the water The faithful soon check themselves for their doubtings and despondency as Jonah here as David chides David Psal 43.5 and as Paul saith of himself and his fellowes that they were staggering but not wholly sticking 2 Cor. 4.8 Vers 5. The waters compassed me about even to the soul that is usque ad animae deliquium till I laboured for life and was as good as gone The depth closed me round about see the Note on vers 3. and further observe that Gods dear children may fall into desperate and deadly dangers see Psal 18.3 and 88.3 116.3 And this for 1. prevention 2. purgation 3. probation 4. preparations to further both mercies and duties Let us not therefore censure our selves or others as hated of God because greatly distressed but incourage our selves in them as did David at Ziklag 1 Sach 30.6 The right of the Lord shall change all this Flebile principium melior fortuna sequetur The weeds were wrapt about mine head Alga as Alligando The weeds which the fish had devoured or whereunto the fish wherein I was had dived and lain down amongst them Or this might befal Jonah in the bottom of the sea before the fish had swallowed him for weeds easily wrap about those that swim or are drowned Vers 6. I went down to the bottomes of the montains that is of the promontories or rocks of the sea where the waters are deepest Thus Mercer after Kimchi The channels of waters were seen and the foundations of the world were discovered Psal 18.15 The mountains are said to be under water Prov. 8.25 because their foundations are there placed the earth with her barres was about me for over As if resolved there to keep me close prisoner that though the fish had disgorged me yet I should never have got to land The shores are set by God as barres to keep the sea within his bounds Job 38.8 10 11. Jer. 5.22 Here then all the creatures seemed to set against poor Jonas and which was more then all the Creatour too so that he might sigh and say as in the Poet In me omnis terraeque aviumque marisque rapina est Martial Forsitan coeli Yet hast thou brought up my life from corruption i. e. from the place where I was likely to have laine and rotted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cum duplicantur lateres venit Moses when things are at the worst God appeareth as it were out of an engine In the mount will the Lord be seen Ezek. 37.11 c. 2 King 19.3 he stayes so long sometimes that he hardly findes faith on earth Luk. 18. and yet comes at last to the relief of his poor people viz. when they are ripe and ready for it He is a God of judgement he knowes how and when to deale forth his favours and even waiteth to be gracious Esay 30.22 See Esa 28.24 25 27 28. O Lord my God sc by the meane and merit of thy son in whom alone it is that thou Lord art my God and that I can call thee Abba Father It is well observed by an Interpreter that in this short history of Jonah are all things contained which may make to the sound and saving knowledge of God and his will of our selves also and our duties Verse 7. When my soul fainted within me I remembred the Lord And could say as the Church in Esay when at lowest Esa 63.16 Doubtlesse thou art our Father our Redeemer thy Name is from everlasting As there is in the creatures an instinct of nature to do their kind so there is of grace in the Saints to run to God Yea in the way of thy judgements O Lord have we waited for thee the desire of our soule is to thy Name and to the remembrance of thee with my soule have I desired thee in the night yea with my spirit within me will I seek thee early c. Esa 26.8 9. Oh Lord saith Habacuc art not thou from everlasting my God and mine holy One It was a bold question but God approves and assents to it in a gracious answer ere they went further Hab. 1.12 We shall not die say they obruptly O Lord thou hast ordained them the Caldeans for judgement but us onely for chastisement Here was the triumph of their faith and this was that which held up Jonas his hope though with wonderfull difficulty held head above water He remembred the yeeres of the right hand of the most High Psal 77.10 he called to mind his songs in the night season ver 6. his former experience a just ground of his present confidence He remembred the Lord his Power and Goodnesse those two pillars the Jachin and the Boaz that support Faith and this fetcht him againe when ready to faint I had even fainted unlesse I had beleeved to see the goodnesse of the Lord in the land of the living Psal 27.13 and my prayer came in unto thee q. d. Though I was so faint I could scarce utter a prayer yet thou harknedst and heardest as Mal. 3.16 thou madest hard shift to hear as I may say thine ears were in my prayers as S. Peter hath it 1 Pet. 3.12 thou felst my breathing when no voice could bee heard Lam.
3.56 thou heldest not thy peace at my tears Psal 39.12 quando fletu agerem non afflatu yea thou heardest the voice of mine affliction Gen. 16.11 Into thine holy Temple Whether we take it of the Temple at Jerusalem a type of Christ Jonah's prayer was accepted for Christs-sake and proved to no lesse purpose though made in the Whales belly then if he had been pouring it out in Gods holy Temple Or if we understand it of Heaven the habitation of Gods holinesse and of his glory his orisons were come up thither for a memorial before the Almighty Act. 10.4 and like pillars of incense pierced into his presence Can. 3.6 neither would they away without their errand but lay at Gods feet til he should cōmand deliverance out of Zion Verse 8. They that observe lying vanities That listen to sense and reason in matters of God and make provision for the flesh to fulfill the lusts thereof as Ionah had done to his cost till having payed for his learning he descried them all to bee but lying vanities or most vain vanities emptie Nothings forsake their own mercy Are miserable by their own election because sinners in a speciall manner against their own souls as were Corab and his complices Num. 16.38 as was Pope Silvester who gave his soul to the Devil for seven years enjoyment of the Popedome and as are all those wilfull wicked persons that refusing to be reformed and hating to be healed chuse to spend the span of this life after the wayes of their own hearts though they thereby perish for ever These are those fools of the people that preferre an apple before Paradise a messe of pottage before the inheritance of heaven their swine before their Saviour turning their backs upon those blessed and bleeding embracements of his and cruelly cutting the throats of their own poor souls by an impenitent continuance in sinne so losing for a few bitter-sweet pleasures or paltry profits in this vale of tears for an inch of time that fulnesse of felicity at Gods right hand thorough all eternity It is written of them who tame the Tyger that when they have taken away the young one knowing that presently they shall be pursued by the old Tygresse they set looking-glasses in the way by which they flee whereunto when she cometh and seeth some representation of her self she lingreth about them a good space deceived by the shadow and detained in a vain hope to recover the young againe Mean-while the hunter most speedily posteth away with his prey Semblably dealeth Satan with the men of this world saith mine Authour He casts before them the deceitfull lusts of profit pleasure and preferment the worldlings Trinity those lying vanities being none other then shadows and semblances of good yet are men so delighted with these that they dote about them having no care to pursue the enemy for recovery of that image of God the Divine nature that Satan hath beguiled them of He setteth them to the tree of knowledge that they may not taste of the tree of life He putteth out their eyes with the dust of covetousnesse and shutteth their ears against the instructions of life lest at any time they should see with their eyes and hear with their ears and should understand with their hearts and should be converted and God should heal them Mat. 13.15 In all which there is not any thing more to be lamented then this that people should love to have it so Jer. 6.31 be active in their own utter undoing Hos 13.9 wittingly and willingly forsake God the fountain of living waters their own mercies as he is here called and elsewhere Psal 144.2 and hew themselves out cisternes broken cisternes that can hold no water Jer. 2.13 Verse 9. But I will sacrifice unto thee with the voice of thanksgiving q. d. Let others do as they think good let them make a match with mischief till they have enough of it Let them walk till they have wearied themselves in the wayes of their hearts and in the sight of their eyes but let them know I speak it by wofull experience that for all these things God will bring them to judgement Eccles 11.9 The best that can come of sinne is Repentance and that 's not in mans power but in Gods gift 2 Tim. 2.25 If he had not melted mine hard heart and brought me back to himself with a strong hand I had pined away in mine iniquities and perished for ever But now having been so miraculously delivered from so great a death I will sacrifice unto the Lord with the voice of thanksgiving I will set up my note and sing aloud unto God my Saviour who hath thus beyond all desert delivered such a miserable wretch rebell and runagate as my self I will sacrifice Heb. I will slay sc those birds and beasts in use for feasts and sacrifices at Jerusalem with the voice of thanksgiving Heb. of confession that is I will confesse and acknowledge God to be what he is to do what he doth and to give what he giveth Now to offer a sacrifice at such a confession or thanksgiving added much to the solemnity thereof and made it more honourable in it self and more acceptable to God To these gratulatory sacrifices the word slaying is attributed as here to shew that even in gratulation expiation must bee made and that by the blood and sacrifice of Christ all our offerings are accepted in heaven I will pay that I have vowed Not my generall vow onely as a Covenanter to devote my self to his fear and service all my dayes but those particular personall voluntary vowes made in my distresse such as was that of Jacob Gen. 28.20 Hannah 1 Sam. 1.11 David Psal 132.1 2 c. In affliction men are wondrous apt to promise great matters if they may but be delivered See Psal 78.36 Pliny in an Epistle to one of his friends that desired rules from him how to order his life aright I will saith he give you one rule that shall be instead of a thousand Vt tales esse perseveremus sani quales nos futuros esse profitemur infirmi That you be sure to be the same when well that you vowed to be when you were sick But this is few mens care See Jer. 34.10 11. Sonnes of Belial break these bonds as Sampson did the green withes and cast away those cords from them if they could at least being worse herein then those Mariners chap. 1 then Saul that made great conscience of violating his vow 1 Sam. 14. then Turks and Papists who are superstitiously strict this way Jonah knew it to be as bad if not worse then perjury to vow and not to performe Num. 30.3 and that God is the avenger of all such Deut. 23.21 He therefore not merely for fear of punishment but chiefly for hatred of that sinne saith I will pay that I have vowed The Hebrew word Ashallemah seemeth to imply two things First that his vow till paid was
is false that some contend for sc that every man may be saved in his own faith be it right or wrong For none can come to the Father but by the Son Joh. 14.6 Neither is there any other name but His under heaven whereby men must bee saved Acts 4.12 See Joh. 17.3 and 6.40 Heb. 11.6 whatsoever the Huberians affirme of Universall Election or the Puccians of a naturall faith and we will walk in his paths which are all paved with mercy and love so that the saints run therein and faint not walk and are not weary Esay 40.31 They are all Peripateticks ever in action Gen. 17.1 they are Currists not Quaerists Ambros saith Luther elegantly they do not reason but run the pathes of Gods precepts Nescit tarda molimina Spiritus Sancti gratia For the law shall go forth of Zion The law or doctrine as Prov. 13.14 Understand here the Gospel that Law of God Psal 19.7 that Law of Christ Gal. 6.2 that perfect law of liberty Jam. 1.25 a counter-pane whereof God putteth into the hearts of his people Jer. 31. whereby they become as it was once said of the Thracians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a law to themselves Herod as being transformed into the same image with the Gospel like as the pearl by the often-beating of the Sun-beams upon it becommeth radiant as the Sun and the word of the Lord from Jerusalem Not from Africa at first as the brethren of the rosy-crosse would have it though 't is thought the Gospel was received and the Christian faith professed even from the Apostles time in that large region of Nubia in Africk But repentance and remission of sinnes was preached among all nations beginning at Jerusalem Luke 24.41 The Jews were Gods Library-keepers and the Apostles sent and went from Jerusalem to plant Churches abroad the world and to gather into one the children of God that were dispersed Ioh. 11.52 Verse 3. And he shall judge among many people We had before Christs Propheticall Office here we have his Princely and elsewhere his Priestly This seems to have been the effect of that old prophecy among the Easterlings that Judaea profecti rerum potirentur some that came out ofâ— Jury should conquer all Vide Sueto in Vespas Tacit. lib. 21. wherein both the former are founded for he is the true Trismegist and Melchisedech was a right type of him He is the onely judge and needs no Vicar upon earth such as the Pope claims to bee Esay 33.22 no such Officers to see his lawes executed as the Ephori were among the Greeks and the Censores among the Romans The Lord that sent the rod of his strength out of Zion as verse 2. doth also give him to rule in the middest of his enemies whiles his people are willing in the day of his power in the beauties of holinesse Psal 110.3 willing that Christ should send forth judgement to victory Mat. 12.20 that is perfect his own work of grace begun in their hearts To which end as it here followeth He shall rebuke or convince strong nations Convince them I say by his Spirit of sinne of righteousnesse and of judgement â—oh 16.8 Of the lothesomnesse of sin of the necessity of getting righteousnesse by Christ and repentance from dead works that men may serve the living God and as much as in them is Acts 17.30 live peaceably with all And they shall beat their swords into plowshares i. e. their fierce and fell natures shall be mansuefied as Esay 11.6 7 8 9. and if they wage warre it shall be non nisi coacti either for the just punishment of Delinquents whom they cannot otherwise come at or for their own necessary defence and that they may establish peace with truth But if men would live by the lawes of the Gospel they need not wage warre or want peace either of countrey or of conscience but they might take for their Motto that of David Ani shallom I am peace and have for their portion that peace peace Esay 26.3 even a perfect sheer pure-peace a multiplied peace with God with themselves and with others this is a main piece of Christs kingdom upon earth Florus who is the Prince of peace and came in a time of peace viz. in the raigne of Augustus when as there was Totius orbis aut pax aut pactio saith Florus a generall peace or truce thorowout the whole world neither shall they learn warre any more To make a trade or a gain of it and so to earn a curse Deut. 27.25 to delight in it Psal 68.30 and make a sport of it as Abner did 2 Sam. 2.14 and Pyrrhus king of Epirots to wage it without weighty reason rashly If we Princes said our Hen. 7. should take every occasion that 's offered the world should never be quiet but wearied by continuall warres We may also here take warring as St. Iames doth chap. 4.1 for jarring and jangling for private discords and dissentions Now these the people or God are so farre from learning that they utterly lay them aside and are kinde one to another tender-hearted forgiving one another even as God for Christs sake forgave them Ephes 4.32 Verse 4. But they shall sit every man under his vine seeding upon the fruit that shall even fall into his mouth saith à Lapide Sit they shall under Christ the true Vine saith Hugo and under the holy Ghost as a fig-tree whose fruit is farre sweeter then any honey But these are coynt interpretations saith Gualther I should rather expound this Text by that 91. Psalm wherein the safe and happy condition of the godly is at large described Vineyards and fig-yards were ordinary in those countreys and hence this proverbiall expression to set forth doubtlesse the spirituall security and that peace of conscience chiefly that is granted to Christs subjects a peace farre beyond that under Solomon which is here pointed at or that under our Queen Elizabeth not to be passed over without one touch at least upon that string which so many years together sounded so sweetly in the ears of our Fathers Then it was if ever that the mountains brought forth peace and the little hills righteousnesse Psal 72.5 The great ones defended their inferiours Westmer in Psal 72. and the inferiours blessed their superiours the Magistrate righted the subject and the subject reverenced the Magistrate and none shall make them afraid God they know will not hurt them man cannot he may take away their heads but not their crowns their lives but not their hopes for the righteous hath hope in his death his Posie is not onely Dumspiro spero but Dum expiro Let the wicked have a trembling heart and failing eyes while he lives Deut. 28.65 and when he dies crie out as a great man was heard to do Spes fortuna valete Farewell life and hope together The servant of Christ as he sits mediis tranquillus in undis all his life long
as the Cabalists give the reason in regard of a twofold Jerusalem the heavenly and the earthly and the taking away of the earthly they say was signified by the taking away of the letter jod out of Jerushalaijm 2 Sam. 5.13 But Jerusalem which is above is free firme and full the desolate once so having many more children then she that hath an husband Gal. 4.26 27. whom the Lord of Hosts also doth blesse saying as a Father to them all Blessed be Egypt my people and Assyria the work of my hands and Israel mine inheritance Esay 19.23 24 25. and from the fortresse even to the river i.e. from all bounds and borders of the land yea of the world Psal 89.12 Tabor and Hermon are put for the East and West parts of the World shall people come in to the New Jerusalem which hath twelve gates On the East three gates on the North three gates on the South three gates and on the West three gates Rev. 21.12 13. See the Note there Verse 13. Notwithstanding the land shall be desolate Understand it not of the land of Caldea as A lapide doth but of Judea which must be desolated before the coming of Christ in the flesh And this is here foretold 1 Lest the impenitent by misapplying the former proimses should dream of impunity saeculi laetitia est impunita nequitia and 2. Lest the godly because of this desolation shortly to ensue Aug. should despair of the former promises Because of them that dwell therein for the fruit of their doings What their doings were and what the fruit thereof see Ier. 9.3 4 5 c 12 13 14 15 16. This Prophet could not but tell them of both though hee had small thank for his love and labour even as little as Moses had of that perverse people in the wildernesse His service among the Jews was in some sense like that of Manlius Torquatus among the Romans who gave it over saying Neither can I bear their manners nor they my government Ieremy once thought to have done so chap. 20.9 but might not He lived to see this prophecy of Micah fulfilled and was afterwards carried down to Egypt by his ungratefull countreymen where also for a reward of his 41. years uncessant pains in the Ministery as a Prophet they stoned him to death Bucholc Chronol who had been a brazen wall to his countrey ejusque commodis adangendis natus and a common blessing Verse 14. Feed thy people with thy rod Rule them with thy Seepter or feed them with thy pedum pastorale thy shepherds-rod or staffe Psal 23.4 This say some is the speech of God the Father to God the Son Or as others of God to the Ministers and Pastours charging them to take heed to his flock and to feed his Church But it seemeth rather to be a prayer of the Christian Church seeing the ruine of the Jewish Synagogue that Christ the chief Shepherd would do all good officer for his poor people feeding them with his rod that is with his word and Spirit guiding them with his eye Psal 32.8 leading them in the way everlasting Psal 139.24 lest seduced by their own lusts or other mens evil lives they should any way miscarry the flock of thine heritage Those poor of the flock Zach. 11.7 that hear his voice and follow him John 10.3 4.5 27. being holy harmlesse tractable sociable patient profitable as sheep which have wooll for raiment skin for parchment flesh for meat guts for musick c. Such shall go in and out and find pasture Joh. 10.9 pasture that will breed life and life in more abundance verse 10. See Psal 23.1 2 3 c. Davids Pastorall where he assureth himself as a sheep of Christs heritage that hee shall have all things needfull for life and godlinesse And so may every poor Christian grounding his faith upon the Covenant Ezekiel 34.25 28. which dwelleth solitarily in the wood Sleepeth in the woods Ezek. 34.25 where they meet with many a brush yea many a bruise verse 28. where they walk in dark and dangerous paths even in the valley of the shadow of death Psal 23.4 of the darkest side of death of death in its most horrid and hideous representations Feed them therefore fence them with thine omnipotent arm bear them in thy bosom see to their safety Let them feed in Bashan and Gilead Not bite upon the bare ground but feed pleasantly plentifully feed among the lillies frequent also the foddering places turn to the under-shepherds the Ministers and so return to the Arch-shepherd and Bishop of their souls following the Lamb wheresoever he goeth who will teach them many things and that out of deepest compassion Mar. 6.34 who will also shew them great and mighty things that they knew not Jer. 33.3 as in the dayes of old As thou wast with the Church of the Old Testament so be not wanting to that of the New but feed them according to the inegrity of thine heart and guide them by the skilfulnesse of thine hands Psal 78.72 Pull them out of the Lions mouth seek them up when lost tend them handle them heal them wash them drive them as they can go bearing the lambs in thy bosome Esay 40. Do for them as thou hast ever done for thy people in former ages So we thy people and sheep of thy pasture will give thee thanks for ever we will shew forth thy praise to all generations Psa 79.13 Verse 15. According to the dayes of thy comming out of the land of Egypt Here 's a present and full answer to the churches prayer so ready is the Lord to fulfill the desires of the righteous It is but Ask and Have and they are worthily miserable that will not make themselves happy by asking The summ of Christs answer is this As I led Joseph like a flock out of Egypt thorough the wildernesse and fed them there daily and daintily with Angels sood never was Prince so served in his greatest pomp so will I shew thee marvelous things at Babylon and bring thee thence with a mighty hand Ezek. 20.34 to make mee a glorious Name Esa 63.14 and both these deliverances shall be a most certaine type of thy spirituall redemption by Christ Loe thus will I do for thee as in the dayes of old ver 14. and so fit mine answer ad cardinem desiderij give thee not only the desire of thine heart Aug. Consc lib. 5. cap. 8. but the request of thy lipps Psa 21.2 letit be to thee even as thou wilt Mat. 15.29 Verse 16. The nations shall see and be confounded Considering how I have defeated and befooled them how I have made all their might to melt and moulder they shall stand amazed and be made a common table-talk as Belshazzar and the Babylonians were when Cyrus Gods servant suddainly brake in upon them and surprized their city which they held insuperable and as the Heathen Emperours of Rome were when the Christians under the
yet own you my cities so that ye are not discovenanted and will yet prosper you so that it shall no more be said This is Zion whom no man careth for for you shall have plentifull increase of men Ier. 30.17 cattle and all manner fruits of the earth as chap. 2.4 yea you shall have a fulnesse of all things not only repletive but diffusive not only of abundance but of redundance too your cup shall over flow into the lesser vessels of others my cities through prosperity shall yet be spread abroad Diffundentur dissluent aut effluent You shall have not for necessity only but for lawfull delight and honest affluence and the Lord shall yet comfort Zion sc with spiritnall comforts taking her into his wine-cellar Cant. 2. yea into the wildernesse and there speaking to her heart Hos 2.13 and shall yet chuse Ierusalem That is settle her in the sound assurance of her Election and Adoption whereof those outward blessings are both fruites and pledges Hence David doubts not to conclude his spiritual good estate and hopes of eternall happinesse from his externall enjoyments Psal 23.5 6. Thou preparest a table before me thou anointest mine head my cup runneth over Hence he inferrs Surely goodnesse and mercy shall follow me all the dayes of my life and I shall dwell in the house of the Lord for ever In all that is here said we may see that scripture fully made good Ier. 51.5 Israel hath not been forsaken nor Judah of his God of the Lord of Hosts though their land was filled with sin against the Holy one of Israel And herein God dealt with his people according to hiâ— prerogative and not according to his ordinary course When the cursed Canaanites had fiâ—led their land from corner to corner with their uncloannesies Ezra 9.11 they were devoted to destruction When the Edomites grew insolent and ripe for ruine they were called the border of wickednesse and the people against whom the Lord had indignation for ever Mal. 1.4 See the Note there Verse 18. Then I lift up mine eyes and saw That is I gave good heed to this second vision also which was added purposely for confirmation of the former promises which should be certainly accomplished to the Church notwithstanding her many and mighty enemies Horns they are called for their might and mischievousnes by a metaphor à feris cornupetis from fierce beasts whose strength and wrath lies in their horns or else from warriers who wore iron horns upon their helmets and behold four horns Not the foure Monarchies for the Grecians and Romanes were not yet and this is spoken here for the present comfort of the afflicted Church but the enemeis of Israel from all the four parts of the world fee Psal 107.2 3. for they were surrounded On the North were the Syrians Assytians and Babylonians Ab Aqu lone nihil boni Ier. 4.6 and 6.1 On the East the Ammonites and Moabites On the South the Edomites and Egyptians On the West the Philistines as may be gathered out of Ieremy and Ezekiel Geneva is at this day a small people invironed with enemies French Spanish Savoy Pope and barred out from all aid of neighbours citâ—es and churches yet by the mighty arm of God strangely and strongly upheld and desended This Mr. Beza represented in a most elegant emblem of a city depainted as hanged by a twined threed Melch. Ad. in vit Bez. 227. sustained and maintained by the mighty hand of God alone Would any man take the Churches picture saith Luther then let him paint a a silly poor maid sitting in a wood or wildernesse compassed about with hungry wolves Loc. com de perfec verae Ecclesiae lions bores and beares and with all manner of cruel and hurtfull beasts and in the midst of a great many surious men assaulting her every moment and minute for this is her condition in the world Verse 19 And I said unto the Angel that talked with me What be these Though the vision be dark and mysterious yet the Prophet despaireth not of a right understanding neither doth he waywardly reject it with a Quod non vult intelligi vult negligi But wanting wisdome he asketh it of God as St. Iames also adviseth us to do chap. 1.5 and as David practised Teach me good judgment and knowledge saith He give me understanding and I shall obserue thy law Thus Daniel prayed and had an Angel sent to informe him not once but often in friendly and familiar manner Dan. 9.21 and 10.11 and 11.2 3. So had Ioseph Cornelius Paul c. And although Angels are not so ready now or appear not at least so visibly to tell us the mind of God yet He will not be wanting to his willing servants but in the use of meanes they shall be all taught of God as David was by repayring to the Sanctuary Psal 73.13 and as the Eunuch was by Philip Act. 8. these are the hornes which have scattered Heb. tossed them up in the ayre as furious beasts do with their homes Lud de Dieu in Mat. 22.44 and sorely bruised them Num not modo dispersionem significat quae fit per modum ventilationis sed etiam quae fit per modum alâ—isienis contritionis See Hos 10.14 and 13.16 Verse 20. And the Lord shewed me foure carpenters He that before was called an Angell is here called Jehovah this shewes him to be Christ who is God blessed for ever In respect of his eternall essence he is called the Lord in respect of his office or Mediatourship an Angell foure carpenters Or smiths so many horns so many Artificers to batter and break them God wants not wayes and meanes to help his at a dead lift he knowes how to deliver saith Peter 2 Pet. 2.9 and herein usually he goeth a way by himself Many times he setteth the enemies together by the eares among themselves whilest that I withall escape saith David Psal 141.10 Thus by Nebuchadnezzar as by a mall or bettle he brake the rest of those horrible hornes as at this day the Pope by the Turk and Spaniard by the French and that the Church may have her Halcions N. marvell I slept so soundly seeing Antipater was by and watched said Philip of Macedon We may better say of Antipater our gracious Father and guardian the keeper of his Israel Verse 21. What come these to do he asketh not what they were for by their tooles or weapons he perceived they were Carpenters or smith as some think with iron instruments to breake these iron homes confer 1 King 22.11 He inquireth therefore of their imployment only Futilous and foolish questions should be avoided Tit. 3.9 so that no man did lift up his head Turn head or looke cheerfully as Luke 21.28 but these are come to fray them deterrere saith the Vulgar better deterrere to fright them now that they had pusht Israel to the Lord. to cast out c. Thus Omne sub
full perfecting and finishing of the Temple and restoring the worship of God within it unto its full perfection of beauty and brightnesse By the two Olive-trees Zerubb abel with the elders and Ioshua High-priest with the other priests that sat before him as Chap. 3.8 wite Ezra 6.14 confer Psal 52.8 These are said to empty golden oyl that is their estates and pains for the finishing of costly work and likewise because it was done in fincerity of heart therefore it is called golden or pure cyl Further these eminent ranks and sorts of persons that should give their affistance to this work are called sons of oyl verse 15. As being fruit ful and affording plenty of it Thus Esay 5 1. a fruitful hill and fertile soyl is in the Original as here called a son of oyl c. Verse 8. Moreover the word of the Lord came unto me saying This is a conformation of the former comfort and a feal of the former promise all which was but little enough by reason of the peoples distrust and iufidelity Against which the prophet here produceth his warrant Gods own word q. d. This is a faithful saying and worthy of all acceptation This is a pillar and ground of truth See the Note od 1 Tim. 3.15 Verse 9. The hands of â—erubbabel have laid the soundation of this house his hands c. Here the scope of this stately vision iâ— plainly held forth and without a parable What the scripture speaketh darkly in one place it speaks plainly in another The Rabbins have a saying that there is a mountain of sense hanging upon every Apcx of the word of God They have also another saying Nulla â—st obâ—ctio in lege quae non haber solutionem in latere i. e. There is not any doubt in the law Pemble of the Persian Monarchy but may be resolved out of the law Zorobalâ—cl is both founder and finisher of the Temple those that will have it not to be finished till about the sixth yeer of Darius Nothus make him to be very long-lived and tell us that God granteth to one a longer life then ordinary because he hath something to be done by them The distrustful Jews began to despise those small beginnings of a building and to despair of ever seeing it perfected by reason of those mountains of opposition they met with and thought they should never dig down or get over The work shall the done saith God and Zerubbabel how unlikely soever shall do it Beleeve the Prophets and ye shall prosper It shall never be faid of Zorobabel as of the foolish huilder This mâ—n began but could not sinish Or as an out-lander seeing Christ-church in Oxford said of it Egregium opus Cardinalis iste instituit Collegium Luke 14.30 Rod. Gualthe abâ—â—boit culmam A pretty piece of Work A colledge begun and a kitchin finished It was God that set Zerubbabel awork and He doth not use do things to halves He is Alpha and Omega the Beginner and Ender the Author and Finisher Heb. 12.1 I am consident of this very thing faith Paul that he that hath begun a good work in you wil perform it Psal 1.6 And faithful is he that calleth you who also will do it 1 Thes 5.24 And the Lord will persect that which concerneth me saith David sorsake not the work of thine own hands Psal 138.8 Look upon the wounds of thine hands and despite not the works of thine hands said Queen Elizabeth Thus if men pray in the holy Ghost keep themselves in the love of God and look for the mercy of our Lord Jesus Christ umo câ—ernal life they shall be builded up in their most holy saith Jude 20.21 where by Christ shall dwell in their hearts as in his holy Temple and thou shth know Thou Zachary shalt know that the Lord of Hosts hath sent me His Angel as his Internuncio See Luk. 1.19 Or thou Zerubbabel shalt know that I Zaâ—hary come not to thee of mine own minde but on Gods message and am therefore to be beleeved When Ehud told Egion he had a message from God though he were an heathen and a fat unweildy man he stood up to receive it Judg. 3.20 though that message was a messenger of death a ponyard in his bowels Should not we harken to the Father of spirits and live Heb. 12. should the Consolations of God be sinall with us Job 15.11 Should we instead of wrestling with God by prayer so putting his promises in suit wrangle with him by cavelling objections lâ—se dixit among Pythagoras his schollers went currant if their master said it 't was enough And shall we that are taught of God not give the like credit to our Master in heaven shall we not yeeld him the obedrence of faith Verse 10. Tor who hath dâ—spised the day of small things Nay who had not The generality of the Iews were clearly guilty Ezra 3.13 and are therefore here justly reproved As Naaman once looked on Gods Iordan with Syrian eyes and so sllghted the motion of washing therein so these distrusiful Jews despised the small beginnings of this great work and the little likelyhood of ever bringing it to any good upshot Is it not in your eyes as nothing-saith Haggâ—e hap 2.3 They seemed onely to grieve at it but God construeth it for a downright contem pt for he judgeth otherwise of our carnall affections then we our selves and will have us to know that his thoughts are not our thoughts neither are his wayes our wayes Esay 55.8 Out of meancst principles he many times raiseth matters of greatest moment that his own immediate hand may the more appear The kingdom of heaven was at first but as a grain of mustaâ—d-seed Mat. 13.32 The stone cut out of the mountain without hands as if it had dropt out or been blown down thnece became a mountain and silled the whole earth Dan. 1.34 35. The cloud that rose as little as a mans hand soon after muffled the whole heaven God put little thoughts into the heart of Ahashuerosh concerning Mordecai but for great purposes Who would ever have thought that out of Abraham now as good as dead should have come the Messiah or that out of the dry root of Jesse should come the Branch spoken of in the former Chapter who would have imagined that going forth onely with his bow Rev. 6.2 and arrows Psal 45.5 the foolishnesse of preaching he could conquer in three hundred yeers the whole Roman Empire that by Hus a goose and Luther a swan such strange things should have been done in Bohemia and Germany that by a scruple cast into Hen. the 8. his minde about his marriage with Katharine of Spain by the Trench Embassador who came to consult with him of a marriage between the Lady Mary and the Duke of Orleans second son to the King of France whether Mary were legitimate c the Pope should be cast off here and reformation wrought by so weak and
narrow sea of Propontis that runs betwixt Chalcedon and Constantinople to go back into their own countrey and all the deepes of the rivers shall dry up As once Iordan did before Joshuah and the people and as Rev. 16.12 Euphrates shall do before those kings of the East which some make to be the Eastern Jews and the drying up of Euphrates to be the downfall of the Turkish Empire Event will be the best interpreter when all 's done Verse 12. And I will strengthen them in the Lord that is in Christ the head of the Churches for by his own strength shall no man prevaile saith holy Hannah 1 Sam. 2.9 and without me ye can do nothing saith Christ the true vine Ioh. 15.5 from whom we have both the bud of good desires the blossom of good resolutions and the fruit of good actions Only we must fetch our strength by faith from Christ and pray as Esay 51.9 Awake awake put on strength O arm of the Lord. and they shall walk in his name i. e. in his strength and to his glory See that sweet promise Isa 40.29 30 31. See also the Note above on verse 6. CHAP. XI Verse 1. OPen thy doors O Lebanon This chapter is no lesse comminatory then the two former had been Consolatory The tartnesse of the threatening maketh men best tast the sweetnesse of the Promise So wre and sweet make the best sawce Promises and threatnings mingled serve to keep the heart in the best temper Hypocrites catch at the Promises as children do at sweet-meats and stuff themselves therewith a pillow as it were that they may sin more securely Here therefore they are given to understand that God will so be mercifull to the penitent as that he will by no meanes cleare the guilty That 's the last letter in Gods name Exod. 34.7 and must never be forgotten It is fit the wicked should be forewarned of their danger and the godâ—y forearmed This chapter hâ—ngs over Jeruslaem as that blazing-starr in the form of a bloody sword is said to 〈◊〉 none for a whole yâ—eres-space a little before that last destruction of it that is here â—â— retold five hundred yeers before it fell out open thy doors O Lebanon i. e. lay open thou thy self to utter ruine for it is 〈…〉 cannot be avoided Lebanon was the confine of the countrey on that 〈◊〉 whereby the Romans made their first irruption as by an inlet Doors 〈◊〉 aâ—â—â—ttributed to this forrest because against Lebanus is set Aâ—â—thbanus 〈◊〉 mountain which is joyned unto it as it were with a certain wail so that these were and are narrow passages and gates kep sometimes of the kings of Persia by a speciall officer 〈…〉 the defended 〈…〉 2. Neb. 2.8 and fortified by nature yet not so strongly but that the Romanes brake in this way and much wasted the forâ—est to employ the treeâ— for the besieging of Jerualem as Esay 14 8. The Châ—â—â—ee Paraphrast by Lebanon here understandeth the Temple which was built of the Cedars of Lebanon and Ezech 17.3 Lebanon is put for Jerusalem which also had in it that house of the foâ—rest of Lebanon built by Salomon 1 King 7.2 wherein he had both his throne of judgement ver 7. and his armonry chap. 10.17 So that by Lebanon may be very well meant the whole countrey of Judea but especially the city and Temple Lib. â— de â—ell Jud. cap. 12. the iron gates whereof opened themselves of their own accord that had not been open in seven yeers before and could scarce be shut by twenty men saith losephus This fell out not long before the city was taken by Titus R. David Iâ—â—ra Galaâ—in l. 4. c. 8. whereupon Râ—ble Jonathan the son of Zachâ—i cryed out En vaticinium Zachâ—riae Behold the Prophesie of Zachary sulfilled for he foretold this that this temple should be burnt and that the gates thereof should first be opened that the fire may devour thy Cedars Warr is as a fire that feedeth upon the people Isa 9.19 or like as an hungry man snatcheth c. ver 20. there is in warr no measure or satiety of blood the Greek word to warr signifieth much blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew word devouring and eating of men as they cat bread The Latine Bellum à belluis it destroyes the Lord as well as the losell the cedar as well as the shrub Tamberlanes coach horses were conquered kings Adonibezecks dogs seventy kings gathering crumbs under his table Let fire come out of the bramble and devour the Cedars of Lebanon Iudg. 9.15 that is Let fire come out sâ—om Abimeleck and devour the men of Siâ—â—â—â—en ver 20. Verse 2 Howle firâ—rce that is ye of lower rank or ye meaner cityes those daughters of leâ—usalem that felt the Romans force 〈◊〉 take up a loud out-cry a doleful ditty after the manner of those that are carriâ—â—â— captive by the enemy Psal 137 3. For there they that carried â—s away captive required of us a song and they that wasted us qui contumulabanâ— nos that threw us on 〈◊〉 so Tremellius â—endrethâ—t conser Isa 25.2 or those that made us 〈…〉 nostri so Sâ—hindler required of us mirth because all the mighty are spoiled the magnificoâ—s the men of power as they are called Psal 76.5 stout hearted and every way able for strength courage and riches 〈…〉 which oft take away the life of the owners and expâ—â—e them to spoile as every man desireth to lop the tice that hath thick and large boughs and branches howle O ye oakes of Bashan Ogs countrey who only remained of the remnant of Gyants Deut. 3.11 The Iews fable that he escaped in the flood by-riding astride on the Ark. By the oaks of his countrey understand the strong and eminent The Chaldee rendreth it Satrapae provinciarum ye provinciall Governours for the forrest of the vintage Or the defenced forrest viz. of Lebanon i. e. Ierusalem that seemed impregnable but at length came down ruit alto à culmine as a cedar that is felled by a Mighty One Esay 10.34 Death hewed its way thorough a wood or forrest of men in a minute of time from the mouth of a murdering peece or some such warlike engine When the sword is once sharpened it makes a sore slaughter it contemneth the rod Ezek. 21.10 q. d. what does this silly rod do here these lesser and lighter judgements let me come I le make work amongst them down with these oakes down with this defenced forrest c. Verse 3. There is a voice of the howling of the shepheards Potentes potenter torquebuntur The loftinesse of man shall be bowed down and the haughtinesse of men shall be made low and the Lord alone shall be exalted in that day Esay 2.17 The shepheards were grown foolish ver 15. Idol-shepheards 17. they cared for no other instruments but forcipes mulctram the sheares and the milk-paile they were become greedy dogs
punishment of their frowardnesse and 〈…〉 people The instruâ—â—nts of a foolish shepherd that 〈…〉 seeking Magistrate are not virg a 〈◊〉 a 〈…〉 mulctra sheers to clip them and a milk-pail to 〈…〉 they look after Now it is threaten 〈…〉 hate you shall reigne over you 〈…〉 bed in the next verses England was 〈…〉 burdens and impositions 〈…〉 An Emperor 〈…〉 the King of France was king of Asses 〈…〉 his Exactours received from his subjects 〈…〉 saith our Chronicler 〈…〉 â—â—fections the joynts 〈…〉 A 〈…〉 the third became a precedent to the next 〈…〉 greatest popular insurrection that ever was seen 〈…〉 of our Historians and what sad effect 〈…〉 duct-money and other opprelin 〈…〉 known to all But what 〈…〉 lancthon that when he want 〈…〉 of his and reqire of him what he 〈…〉 would knock out first one of his teeth 〈…〉 like by all the rest in case the money â—â—ere not brought in by 〈…〉 not this one of those foolish or rather 〈…〉 in the next 〈…〉 eat the flesh of the fat and tear their 〈…〉 that shall 〈…〉 drink thy milk as another Prophet phraseth 〈…〉 litâ—â— quam 〈◊〉 Christe 〈…〉 plaineth And no lesse 〈◊〉 Another Some follow the 〈…〉 as a trade onely with an unquenchable and unconscionable 〈…〉 justifieth the common 〈…〉 of ill Governours 〈…〉 the sheep 〈…〉 defence in weather he is sure to loâ—e 〈…〉 seek to Courts of Justice to he 〈…〉 his mind who 〈…〉 to hell and the other to the 〈…〉 to 〈…〉 the other Verse 16. For lo I will raise up a shepherd in the land Evil she 〈…〉 is Rulers in State and 〈◊〉 see Jer. 6.3 Nabum 3 1â— Eisay 44.28 â—â— are set â—â—by God for a punishment of a sinfull people See the Note on Verse 1 The evil shepherd the pherd here meant was Antiocha Ephiphanes saith Theodoret Herod the Infanticide saith 〈◊〉 Titus and the Romans saith â— Castro All the perverse Priests and Princes that 〈◊〉 over the Jews after the time of this Prophecy saith A Lapides as Jason Mentlaus 2 Machab. 4. 〈…〉 Herod Pilate Annas and Caiaphas the Scribes and â—â—â—â—sees But especially Antichrist according to Joh. 5.43 whose fore-runners all the former were Of one Pope it is said by those of his own side that he entred upon the government of the Church as a Fox reigned as a Wolf died as a Dog and its true enough of all the rest and to them the following words do most fitly agree who shall not visit those that be cut off Or look for the thing that is lost Illos â—â—â— erraverunt non quaeret saith the Chaldee the word signifieth such as are hid in thickets hang'd among thorns and briers and there like to perish without help neither shall seek the young one the tender lambs of Christ which Peter was double-charged to feed Stolidam non requiret saith the Tigurine Translation Lambs are silly things very apt to straggle and least able of any creature to find their way home again nor heal that that is broken David by leaping over the pale as it were of Gods precepts brake his bones Psal 51.8 and felt the fall the longest day of his life So may any of Christs flock The good shepherd therefore in pera gestat unguentum hath his medicines ready in scrip to apply as need requireth Not so the Idol shepherd who will rather break the sound then bind up the broken nor feed that that standeth still Or that is well underlaid and is full of vigour Vatablus rendreth it Eam quae restitat non portabit He will not carry that which can go no further Hitherto the negligence of these evil-shepherds Followeth next their cruelty and that is more then bestiall For the ravening beasts lightly leave some foot or bone undevoured Am. 3.12 But these do not onely eat the flesh of the flock and suck the fat but barbarously tear the claws also in pieces exercise utmost immanity as it is here graphically and gallantly described Verse 17. Wo to the idol shepherd The Vulgar hath O pastor idolum O thou shepherd and idol thou that hast the shew onely and semblance of a shepherd the name but not the thing thou that art the ape of a shepherd non verus sed vanus non vivus sed pictus fictus pastor that art cleped a shepherd as an idol is a god but shouldst be called rather a dumb-dog a greedy-dog a shepherd that cannot understand Esay 56.10 11. a foolish shepherd as verse 15. an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per agnominationem alludit ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 15 one that hath nothing in him of any true worth but art vain and vile and of no value as this word is rendred Job 13.4 and 11.17 Vae vae vae tibi Christ the great shepherd of the sheep will surely pull off they visour wash off thy varnifh with rivers of brimstone brand thee for an hireling that leaveth the flock to shift as it can among theeves and wolves Joh. 10.13 See the Note there The sword shall be upon his arm adn upon his right eye i. e. The curse of God shall light upon his power Many Pastors say as He Pan cures oves oviumque magistres Virg. and policy both which shall be blasted his arm shall be clean dried up as a keck or stick and his right eye shall be utterly darkned Or shrivelled up wrinkled and dusk as in old bisons The idle and evil servant had his talent taken from him and worthily The barren fig-tree was cut down from cumbring God will recover his gifts from those that misuse Mar. 25.28 Luke 13 Mos 2.9 or but disuse them Away they go as strength went from Sampson wisdome from Solomon they cry unto God under our abuse who thereupon gives them the wings of an Eagle and layes aside their owner as so many broken vessels causing them to be even forg otter as dead meâ—â—out of mind Esal 31.21 This is now especially fulfilled among the Jews who 〈…〉 son have been without God without a teaching priest and without 〈…〉 15.3 CHAP. XII Verse 1. THE burden of the word of the Lord That is a declaration of his mind and counsell for Israels comfort and his enemies confusion To the Israel of God it is onus sine onere such a burden as the wings are to the bird a burdenlesse burden To the enemies a burdensome stone verse 3. heavier then the sand of the sea Iob 6.3 For Israel Not against Israel though Calvin so taketh it and by Israel understandeth the ten tribes and those other captives that loth to leave those houses they had built and those gardens they had planted in Babylon Ier. 29.5 neglected to return to Jerusalem for fear of the Samaritans and other ill neighbours whole ruine is therefore here foretold by three excellent similitudes after a stately preamble drawn 1. From the power of God whereby he stretcheth forth the heavens that huge
valiant in fight turned to flight the armies of the aliens subdued kingdomes fought the Lords battles Heb. 11.32 34. They saw by faith what is on the other side of the shore of this mortality and that put mettle into them The valour of the Gauls was admired by the Romans it proceeded from that instruction they had from their Druides The life of the K of Sweden by M. Clark of the immortality of the soul The Swedes upon the same ground shewed incredible courage in the late German warres running into apparent danger like flies into the candle saith One as if they had not seen it Faith fears no colours What brave spirits hath God raised up amongst us alate fighting as it were in blood to the knees for Religion and liberty resolved either to vanquish or die as the Black Prince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with that Lacedemonian either to live with the Gospel or to die for it And how valiant the restored Jews shall once be upon their enemies the Turks who now hold their countrey till their iniquities be full who can tell Sure it is that Israel after their victory over Gog shall spoil those that spoiled them and rob those that robbed them saith the Lord God Ezek. 39.10 And then perhaps it is that the wealth of all the heathen round about shall be gathered together as a prize or booty gold and silver and apparell in great abundance Look how Abraham stripped the four kings of their plunder Gen. 14.16 Gideon the Midianites Iudg 8. David the Amalekites 1 Sam. 30.18 Iehosaphat the Ammonites they were three dayes in gathering the spoil it was so much 2 Chron. 20.25 so it may fall out one day with their posterity The Jew Doctours as they have a saying that whatsoever befell unto the Fathers is a figne unto the children so of Abrahams victory over the four kings they write that it befell unto him to teach that four kingdomes those kingdomes spoken of in Daniel should stand up to rule over the world and that in the end his children should rule over them and they should all fall by their hand R. Menachem on Gen. 14. and they should bring again all their captives and all their substance Verse 15. And so shall be the plague of the horse of the mule of the camel All the beasts of service made use of by the enemy shall consume in like sort as their masters First for a punishment to their owners who must needs suffer losse thereby Hence Saul was so sedulous in seeking the lost asses Secondly to shew how God is displeased with and will severely punish all that are instrumentall to the Churches calamities or serviceable to their sinne The serpent is cursed cut shorter by the feet and made to wriggle upon his belly yea confined to the dust for his diet So God curseth and abhorreth all instruments of idolatry Esay 30.22 Num. 31.22 23. Deut. 7.25 The graven images of their gods shall ye burn with fire the very visible heavens because defiled with mans sinne are to be purged by the fire of the last day Verse 16. Every one that is left of all the nations i.e. that hath escaped the plague verse 12. and is beaten into a better mind as those Hunnes that vanquished by the Christians concluded that Christ was the true God and became his subjects God had promised before to subvert the Churches enemies but here to convert them which is farre better And it shall appear to be so as conversion cannot be hid you cannot turn a bell but it will make a sound and report its own motion See Gal. 1.23 for they shall even go up sc to the Temple which stood upon mount Moriah to worship the king the Lord of Hosts Esay 16 1◠to send a lamb or an homage peny to the Lord of the whole earth and to keep the feast of Tabernacles In a due manner which had not been rightly done a marvellous thing all along during the reigne of David Solomon and all those succeeding Reformers till about these times as appears Neb. 8.16 17 19. The sence of this text is that the converted Gentiles shall joyn with the Jews in the sincere service of God according to his will and not according to their own brains and fancies that they shall worship him with the same rites in the same places and assemblies which they do that Jehovah may be one and his name one amongst them as verse 9. that there may be no more Jew and Gentile Barbarian or Scythian bond or free but Christ may be all and in all Col. 3.11 That those two sticks being joyned into one Ezek. 37.16 all Israel may be saved Rom. 11.26 and raised as from the dead verse 15. the Gentiles also may have their part in the same resurrection All this is here set forth in such termes and under such types as were then most in request as of going up to the Temple keeping the feast of Tabernacles c. All which expressions are parabolicall symbolicall and enigmaticall framed to the capacity of the Jews much addicted to these legall rites and shadows then in use but now done away Col. 2.17 Heb. 10.1 whatever the Jews conclude from this text for their continuance under Messias his kingdome Christians have their feasts or holy-dayes too 1 Cor. 5.8 yea their feast of Tabernacles in a mystieall sence 1 Pet. 2.11 Heb. 11.1 9. Verse 17. Even upon them shall be no rain i. e. Nullam misericordiam assequentur saith Theodoret They shall get no good at Gods hand Judaea was sumen totius orbis as One saith a very fat and fertile countrey but yet so as that her fruitfulnesse depended much upon seasonable showres the former and latter rain and the Prophet seemeth here to allude to that of Moses Deut. 11.10 c If God did not hear the heaven and the heaven the earth the earth could not hear the corn wine and oil nor those hear Jezreel Hos 2.19 Judaea was not like that countrey in Pliny ubi siccitas dat lutum imbres pulverem where drought made dirt rain made dust but if the heaven were iron over them the earth would soon be brasse under them and not yeeld her increase See Psal 65.9 Esay 30.23 and then where would they be quickly sith Animantis cujusque vita in fuga est life would be lost if not maintained by daily food Rain is in Scripture put 1. Properly for water coming out of the clouds Deut. 11.11 Prov. 16.15 nourishing the herbs and trees 2. Metaphorically for Christ his Gospel and his graces wherewith the souls of men are made fruitfull in good works Esay 45.8 Deut. 32.2 Hos 6.3 The want of rain is on the contrary made here and Rev. 11.5 a signe of a curse It waiteth not for the sonnes of men Mic. 5.7 but it accomplisheth what God appointeth Esay 55.10 11. Why it falleth here and now we know not and wonder Vers 18. And if the
Padres do their Novices And yet the most people are to this day wofully to seek for the warrant of their worships resting on that old Popish rule to follow the drove and beleeve as the Church beleeves Act. 19.32 As at Ephesus so in our Church-assemblies the more part knew not wherefore they were come together They will say in generall to serve God But who he is how to be served wherein and in whom to be served they know not There is in a printed sermon a memorable story of an old man above threescore who lived and died in a parish Mr. Pemble Serm. misch of lâ—â—â—r where there had been preaching almost all his time This man was a constant hearer as any might be and seemed forward in the love of the word On his death-bed being questioned by a minister touching his faith and hope in God he made these strange answers Being demanded what he thought of God he answered that he was a good old man And what of Christ that he was a towardly yong youth And of his soule that it was a great bone in his body And what should become of his soule after he was dead That if he had done well he should be put into a pleasant green meddow These answers astonished those that were present to think how it were possible for a man of good understanding and one that in his dayes had heard at the least two or three thousand sermons yet upon his death-bed in serious manner thus to deliver his opinion in such main points of Religion which infants and sucklings should not be ignorant of But we may be sure this man is not alone there be many hundreds whose gray haires shew they have had time enough to learn more wit who yet are in case to be set to their A. B. C. againe for their admirable simplicity in matters of religion Blind they are and blind sacrifices they offer never once opening their eyes till death if then as Pliny reporteth of the Mole but alwayes rooting and digging in the earth as if thorough the bowels of it they would dig themselves a new way to hell is it not evill Or as some read it It is not evill q. d. 't is good enough and may serve turn well enough Or thus It is not evill in your opinion who rather then you would lose any gaine say Melius est ill quà m Nil 't is Osianders rime better that which is ill and bad then nothing at all But they which count all good fish that comes to net will in the end catch the devill and all The sense is much clearer in the interrogative Is it not evill It is It is and therefore studiously to be declined and avoided as poyson in your meat or a serpent in your way 1 Thess 5.22 Abstain from all appearance of evill saith that great Apostle how much more from all apparant evils such as stare you in the face and are so directly contrary to the plain word of God Such are sins with an accent wickednesse with a witnesse great transgressions Psal 19.13 and if ye offer the lame and languishing He offers the lame that brings his sacrifice with a wicked mind Pro. 21.27 as Balac and Balaam did Num. 21.1 2. that walks not evenly before the Lord and with an upright foot Gen. 17.1 that halts between two opinions as the people did 1 King 18.21 inter coelum terramque penduli hanging betwixt heaven and earth as Meteors uncertain whether to hang or fall Such were Ecebolus Baldwin Spalatensis Erasmus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyprian calleth such ancipites palpatores temporum in levitate tantum constantes doubtfull-minded men St. James calleth them double-minded men unstable in all their wayes Jam. 1.8 Bradsords letters Rev. 3.14 as he is that stands on one leg or as a howle upon a smooth table But what said that Martyr If God be God follow him if the Masse be God let him that will see it heare it and be present at it and go to the devill with it But let him do what he doth with all his heart God cannot abide these Neuter-passives I would thou wert either hot or cold He requires to be served truly that there be no halting and totally that there be no halving To halt between two opinions to hang in fuspence to be in religion as idle beggars are in their way ready to go which way soever the staff falleth how hatefull is it When some took Christ for Iohn Baptist some for Elias some for Jeremias But whom say you that I am said our Saviour to teach us that Christ hates to have men stand doubtful and adhere to nothing certainly to have them as mills fit to be driven about by the devil with every wind of doctrine or as hunting dogs betwixt two hares running assoon after this assoon after that and so losing both This for point of judgement And for matter of practise the soule is well carried when neither so becalmed that it moves not when it should not yet tossed with tempests to move disorderly A wise mans course is of one colour like it self he is homo quadratus a square stone fet into the spirituall building 1 Pet. 2.7 he is Semper idem as Joseph was no changling but one and the same in all places and estates of life his fcet stand in an even place as Davids did Psa 26.12 that is in an equall tenour Uniformity and ubiquity of obedience are sure signes of his sincerity when godlinesse runs thorough his whole life as the woof runs thorough the warp But the legs of the lame are not equall saith Solomon Pro. 26.7 The hypocrites life is a crooked life he turneth aside to his crooked wayes Psal 125.5 saith David as the crabfish goes backwards or as the Planets though hurried from East to West yet by a retrograde motion of their own steal their passage from West to East It 's a crooked life when all the parts of the line of a mans life be not straight before God when he lifteth not up the hands that hang down and the feeble knees and maketh straight paths for his feet lest that which is lame be turned out of the way Heb. 12.12 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not rather healed and rectified or set to rights as the Apostles word signifieth That 's a sick soule that is not right set for heaven and that 's a gasping devotion a languishing sacrifice that leaneth not upon Christ and that is not quickened by his spirit fitly called by the Apostle a spirit of power and of love and of a sound mind 2 Tim. 1.7 Surely as a rotten rag hath no strength so an unsound mind hath no power to do ought that may please God Frustra nititur qui Christo non innititur saith a Father He loseth his labour that leaneth not upon Christ who is the power of God and the wisdome of God that leaneth not wholy upon
for a just description of a godly Christian that he truely feares the Lord. First you shall finde Gods true service and his holy fear go coupled and handfasted in sundry scriptures Some few for a tast Now therefore fear the Lord saith Joshua in his last farewell to the world and serve him in sincerty and truth m Iosh 24.14 intimating that there is no sincere service done to God where his fear is not found So the Psalmist Serve the Lord with fear and rejoyce before him with reverence n Psal 2.11 Fear then must be one thing in Gods works and reverence another whatsoever be the third Indeed it is the first second and third in Gods true service * As Demosthenes once said of Elocution in an Oratour Hence the Apostle Let us have grace saith he whereby we may serve God acceptably with reverence and godly fear o Heb. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae parit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As who should say A fearlesse heart is certainly a gracelesse heart neither let such a man think that he shall ever receive any wages at Gods hand for such unacceptable work sith displeasing â—â—rvice is a double dishonour But secondly as Gods true fear and service are in some places of scripture conjoyned so in other some they are confounded and indifferently taken the one for the other as tearmes convertible See for this Deut. 6.13 compared with Mat. 4.10 and again Mat. 15.9 with Esay 29.13 whereupon Solomon the wise makes this fear of God the Alpha and Omega the beginning and the end the first and last in Gods businesse The basis and beginning of all he sets it for in the beginning of his Proverbs p Prov. 1 7. the end and upshot of all he concludes it in the close of his Ecclesiastes Let us hear the end of all saith he Feare God and q Eccl. 12.15 Hoc est enim totus homo Ergo si hoc est omnis homo absque hoc nihil est homo Bern. super Cant ser 20. keep his commandements for this is the whole man r Act. 13.16 as Broughton after the vulgar reads that text Lastly to perswade this the scripture usually describes a godly person by this property sets him out by this periphrasis not only here in the text but a few verses below chap. 4.2 But unto you that fear my name set in opposition to the proud and wicked ver 1. as these here to those stout rebels ver 13.14 15. shall the Sun of righteousnesse arise c. So elsewhere up and down Gods booke Men of Israel saith the Apostle and ye that fear God give audience r Act. 13.16 A close connexion you see for All that are Israelites indeed Jews inwardly Å¿ Rom. 2 29. do fear God according to that of Solomon He that walketh in his uprightnesse feareth the Lord t Prov 14.2 Whence it is pinn'd as a badge upon the sleeve of every faithfull Christian as of Iob for instance in the old Testament u Iob 1.2 Act. 10.2 and Cornelius in the New that they fâ—ared God and eschewed evill u for by the fear of the Lord men depart from evill Pro. 16.6 The scripture then is expresse for us you see that every servant of the Lord feares the Lord Neither need we want Reasons for it whether we look upon this holy fear in its 1. Causes 2. Consequents 3. companions 4. contâ—aries the opposites I mean in either extreames SECT II. The Doctr. further confirmed by Arguments drawne from the 1. Causes 2. Consequences 3. Companions 4. Contraries to the true fear of God FOr the causes first Reas 1 the principall efficient cause and authour of this reverentiall fear is God in Christ by the hand and operation of the Holy Ghost whose sole work it is to spiritualize that natural affection of Fear common to all mankinde and by putting it into a right frame turning it into a new channel that it may thence forward run forth-right upon God to make it the fear of sons the fear of Gods elect partakers of the heavenly calling w Hob 3.1 that Covenant of grace one special claus whereof is this I will put my fear into their hearts 't is a fruit then of Gods own setting and taken off the tree of life for they shal never depart from me but I will rejoyce over them to do them good and will plant them in truth with my whole heart and with my whole soule x Ier. 32.40 'T is a blessing of Gods own right-hand I will put my sear c. I is emphaticall and exclusive q. .d I and only l. 2. And not a common blessing neither but such as he will bestow on his own alone with whom he is in speciall covenant Thirdly And this by way of infusion that all may be of grace for he will put his fear into their hearts Fourthly and for the best end all this is that they may never depart from him For this is a filiall fear out of ingenuity and the servant abideth not in the house for ever but the Son abideth for ever y Ioh. 8.35 saith the naturall Son of God that came out of the bosome of his father knew all his counfell and upon whom the spirit of the fear of the Lord rested for his members Some other subordinate and lesse principall causes also of this grace in speech I might here mention as making to ourpurpose such as are 1. a lively faith in all the glorious and gratious attributes of God especially his fatherly compassion and kindnesse a Hos 3. vlt. Psal 130.4 which is better then life b Psal 63.3 2. an aâ—dent child-like affection to God as a father whose displeasure we therefore fear and feel more bitter then death c Eccles 7.26 Neoffendamus quem diligamus ne ab eo separemur M. Sentent l. 3. dist 34. Reas 2. In via Dei à timore incipitur ut ad fortitudinem venia tur Non siâ—ut in via seculi timor debilitatem it a in via Dei timor forâ—itudinem gignit Greg. But these with some other graces that concur as principles to the constituting of the right fear of God â— passe for hast and come to the second Reason And that is taken from the effects and consequent of this holy fear and they also are such as suite only with Gods dear children and are found in none other besides To instance only in two of them till we come to the Application First Christian conrage and a confident reliance upon Gods fatherly love and affection for safety and salvation In the fear of the Lord saith Solomon is strong confidence and his children for such only sear God which is the point in proof have a place of resuge d Pro. 14 26. what even siorme be up they have God name to repair unto for shelter Now the Name of the Lord is a strong tower the
righteous run to it and are safe e Pro. 18 10. safe Iâ—ay it not from the common destruction yet surely from the common disâ—raction those slinging frights horrible amazements and woefull perplexities wherewith the hearts of those that sear not God are miserably pestred and even eaten up mâ—â—e day of evill Thou shalt be mad for the sight of thine eyes that thou shalt see f Deut. 28.34 saith God to such And again they shall be at their wits ends g Psal 107.27 nay at their lives ends for fear and for looking after those things that are comming upon them h Luc. 21.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nabal for example whose heart even dyed within him ten dayes before he died upon the apprehension of his late danger and he became as a stone i 1 Sa. 25.37 But now 't is otherwise far with those that fear God that fear before him k Eccl 8.12 God is our refuge and our strength saith the Church a very present help in trouble Therefore will we not fear though the earth be remooved and though the mountains be carried into the miâ—st of the Sea l Psal 46 1 2. In pavidos ferient ruinae Hor. See an instance in David he having made God his fear could sing a requiem to hiâ— soule m Psal 116 7. Quid timet hominem hemo in sinu dei positus Aug. rock it asleep in a holy security and not once be afraâ—d for ten thousands of people that had hemmed him in and desperately given out that salvation it self could not save him out of their hands n ps 3.2 5 6 8 Against all which blasphemie and bravadoes of his enemâ—es he encourageth himself in the Lord his God and comfortably concludes the Psalme with Salvation is of the Lord and I have devoted my self to his fear o Psa 119.38 therefore I cannot miscarry so long as he is in safety If a child have his father by the hand though he be in the dark he is not afraid so is it with us whiles by saith the mother of this fear we sit and see him that is invisible p Heb. 11.27 at our right hand q Psal 16.8 to support and save us A second effect of Gods holy fear is a carefull thinking upon his name a reverencing of the commandements r Pro. 13.13 a conscionable endeavour of doing his whole will to the obedience whereof this fear doth strongly incline and enable us For which cause it is that the Lord having delivered his law in great terrour wisheth that the heart of his people might be alwayes fraught with his fear Å¿ Deut. 5 29. which might be as a domesticall chaplaine a faithfull monitour in their bosomes to quicken them to obedience And the preacher in this respect compriseth in this one grace alone all other vertues and dutyes t Eccl. 12.15 because it involves and carryes along with it a religious care of all the commandements though never so harsh and uncouth even to the denying of a mans self in all his selves 1. For his naturall self Isaac was reind in by this religious fear from reversing Jacobs blessing though naturall affection within and Esau's roarings without prompted him thereunto but he did not he durst not do it because he trembled with a great trembling exceedingly u Gen. 27.33 when now he saw that he had done unwilling justice 2. For his carnall self â—his own ease honour comfort prosit and other personall respect and conveniences see it in Jonah who after he had known the terrour of the Lord w 2 Cor. 5.11 in the heart of the sea in the belly of the whale how willing was he on his way to Nanveh x Ion. 3 3. So the Prophet Esay after he hâ—d â—â—en God â—â— his majâ—sty was so subdued by his fear to the obedience of his will that no sooner could the Lord say whom shall â—â—enâ— but he replyed here am â— sand 〈◊〉 y Esay â— 8. though before he were wondrous unwilling to so unwelcome an er and. 3. in his spirituall self his own undeâ—itanding judgement reasâ—n I mean Abrahuâ— was excellent at this for as in beleeving the promise of a son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he censâ—â—ed not the drynesse of his own body nor the deadnesse of Sarah's wo â—nb he cared not for that but silencing his Reason esalted his saith giving glory to God z Rosq 18 19 so in parting with him again at Gods appointment he conserred not with slesh 〈◊〉 blood as St. Paul speake in another case a Gal. 1.16 but getting up early b Gen 22.3 which shewed his wilâ—ingnesse on his way he went an end with the work and therefore heaâ—d from heaven Now I know that thou fearest me c. c ver 12. 4. Lastly in his second self wise and kind ed a Iob who retained his integrity and â—â—nyed himself in his wicked wife that bad him cuâ—â—e God and dye d Iob 2.9 The Septuagint help Ioby wise to scold adding a whol verse of semal passion I must now saith she gâ—e wander and have no place to rest in c. for he feared God and so eichewed that evill also The like we may say of Moses the servan of the Lord who after he had met God in the Inn and was surprized with his fear not only circumcised his son though to the great disconteâ—t of his froward wife e Exod. 4.26 but also sent her away upon that occasion and trouble as it is likely to her fathers house again who met him at Eoreb and reslored him his wife and children f Exod. 18.2 Thus the fear of God fame a man to an umversall self-denyaâ—l and makes him willing to be whatsoever the Lord world have him to be in every part and point of dut than which I know not what â—uâ—er signe can be shewed of a sancâ—isied soule Thirdly for the companions of Gods fear they are such as do accompany salvtion g Heb. 6 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scholiaâ—â— Ps 119.155 â—eas 3. which as far 〈◊〉 the wickâ—d as they are from se 〈◊〉 Gods shatuâ—es h. These are First sound judgment and saving knowledge of God and his will our selves and our dutyes Hence they are set so neer together in the prophet The spirit of knowledge and of the fear of the Lord i Esay 11.2 ver 3. And in the next verse This same spirn shall mâ—kâ— him of quick understanding in the fear of the Lord to discerne of things that be excellent such as none of the pâ—â—n as of this woâ—ld ever knew but God hâ—th revedeâ— them to us that desire so fear his 〈◊〉 with Neâ—â—on â—b k Neh. 1.11 by that spiâ—it of his that sâ—â—rcheth ad thâ—â—gs 〈…〉 things of God causing us for a largesse to know the things thâ—t are sreâ—ly given us of God l 1 Cor. 2.10 And this way it
14.26 as it did distressed David u Psal 119 38 and fainting Habakkuk w Hab. 3 16 17. who after he had poured forth his soul before God with reverence and godly fear rose up off his knees as confident as might be that Although the fig-tree shall not blossome nor fruit be found in the vines the labour of the olive should fail and the fields yeeld no meat the flock should be cut off from the fold and there be no herd in the stalls yet I will rejoyce in the Lord saith he I will joy in the God of my salvation The Lord God is my strength c. So true is that of Solomon In the fear of the Lord is strong confidence and his children have a place of refuge x Prov. 14.26 And this is that fear of God that speaks a man truly religious Apply your selves now every one to the rule and search and see in some of you an utter nullity in othersome a fearfull deficiency of this reverentiall fear of God SECT VI. Vse 3. Exhortation to get and grow in this holy Fear with six Motives Vse 3 and three Means tending thereto ANd for a third Use of the point learn we all first to get and then to grow in this grace Let the fear of the Lord be upon you and do it y 2 Chro. 19.6 Give all diligence to fashion your hearts to this reverent regard of God considering the terrour of the Almighty which we must needsly know either as slaves or sons but better as sons that in the day of distresse he may spare us as a man doth his own sonne that serveth him z Mal. 3.17 Motives to the fear of God If yet ye look for further Motives to this duty Consider that the fear of God is 1. But equall and reasonable 2. Gainfull and profitable 3. Needfull 4. Honourable 5. Acceptable 6. Comfortable 'T is equall first for it is our bounden duty sith he hath so often commanded and required it upon our allegeance a Psal 2.11 psal 33.8 prov 3.7 Esay 8.13 Heb. 12.28 besides that it of right appertaineth unto him as a due though he should never have called for it Bring presents unto him that ought to be feared b Psal 76.11 saith David and who would not fear thee ô king of nations for to thee doth it apprtain because there is none like to thee c Jer. 10.7 Eccles 12.13 It is then you see and act of justice to fear the Lord. And when we have done our utmost that way we have done no more then was our duty to do d Luke 17.10 Secondly 't is a practise no lesse gainfull then equall whatever those profane miscreants above the text blasphemed to the contrary Profitable it must needs bee for it hath the promises of both lives In the life present he that hath the fear of the Lord shall not be visited of evil e Prov. 19.23 in generall Not of the evil of sinne for te fear of the Lord is to hate that evil f Prov. 8.13 Nor of pain for the fear of the Lord is a fountain of life to escape the snares of death g Prov. 14.27 Say hee meet with troubles without or terrours within yet he that feareth God shall come out of them all h Eccles 8.12 Thus for evil And for good both to us and ours after us By humility and the fear of the Lord are riches and honour and life i Prov. 22.4 Esay 33.6 One would think that were enough yea but then here 's more then enough They that fear the Lord shall want no manner of thing that is good k Psal 34 Ob. Sol. Ey but what shall their poor children do when they are gone Well enough for their seed shall be mighty upon earth and their generation blessed Psal 112. thoroughout Thus for temporalls they are provided for And for spirituall blessings in heavenly things l Ephes 1.3 The Lord taketh pleasure in them that fear him m Psa 147.11 he will teach such a one in the way that he shall chuse n Psal 25 12 guide them he will with his counsell and afterwards receive them to his glory o Psal 73 24 Surely Gods salvation is nigh them that fear him p saith David and the covenant of life and of peace was with Levi because he feared God q Mal. 2.5 saith Malachy Lo thus shall the man be blessed that feareth the Lord r Psal 128.4 Thirdly this holy fear is wondrous needfull for it inciteth and inableth to all Christian duties Whence it was that the Lord both delivered his Law at first in a fearfull manner ſ Exod 19. and afterward wished that the hearts of his people might bee season'd with his fear that they might keep his commandements alwayes t Deut. 5.29 Serve the Lord with fear saith David u Psal 2.11 yea he thou in the fear of the Lord all day long w Prov. 23.17 saith Solomon The primitive Christians walked in the fear of the Lord saith St. Luke x Acts 9 31 and it is a spot in your feasts to eat an drink without fear y Jude 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith St. Jude Fourthly 't is honourable for besides that God takes himself highly honoured by it and therefore calls for it in this Name If I be a father where is mine honour and if a Master wher 's my fear z Mal. 1.6 we our selves are not a little dignified hereby The woman that feareth the Lord she shall be praised and though many daughters had done vertuously yet she excelled them all a Pr. 31.29 30 This grace winnes a man a wonderfull deal of respect both from God and men as it did Job of whom God himself boasted b Job 1.8 and Abraham who was a Prince of God to the Heathenish Hittites c Gen. 23 6 Fifthly 't is a grace very acceptable for it gives grace and vertue to all other graces and duties which else are unpleasing to the Almighty For to him will I look even to him that trembleth at my word d Esay 66.2 3 as to none else be his sacrifice never so specious or costly And to shew how highly God esteemeth this fear you shall find it not seldome set for the whole service of God in holy Scripture as was said before Lastly it is exceeding comfortable for it freeth the heart of all base fears which vanish out of sight before this as the lesser lights before the Sun and fills it with strong confidence and consolations making the man in whom it is to hold up his head in the greatest hurly-burlie and to walk about the world as a conquerour void of all fear what man or devil can do unto him e Psal 3 thoroughout You see that this holy fear comes commended unto you by many names what remains but that ye set your selves in all good earnest
Lord often of his covenant with Abraham Isaac and Jacob b Exod. 32.13 and treats with him to that purpose by his Name Jehovah that emphaticall and comfortable Name c Exod. 6.3 so when he had foretold a plague to the Aegyptians or the remove of it yet he omitted not to pray the accomplishment And the later when he had by warrant from heaven promised rain to Ahab after three yeers draught yet he went afterward to the top of Carmel and prayed earnestly d Jam. 5.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith St. James he prayed toughly lustily laboriously he strained every vein of his heart as it were in prayer for he stoopt and stretcht and put his face between his knees saith the story and this for a great while together till at length a cloud and after this a cataelysme of raine and waters came of it when once he had prayed to purpose e 1 Kin. 18.42 and not till then For the Lord though he be liberall yet he is not prodigall and although he reject not our weak services yet he throwes not away his mercyes upon such as hold them not worth whistling after as they say Be his children never so deare unto him yet they shall know their distance and their duty and although he love to be acquainted with them in the walkes of their obedience yet he taketh state upon him in his ordinances and wil be sought unto for his mercies Seek the Lord saith the Prophet and then will he raine righteousnesse upon you f Hos 10.12 For like as the Sun drawes up vapours from the earth not to retaine them but to return them to the moistening and so fattening of the same so doth the Lord draw from us our devotions and other duties not for any benefit of his own but to raine them down againe upon us in so many blessings SECT VIII LAstly this me thinks should mightily encourage good peoples hearts and strengthen their hands in well-doing to consider that the Lord doth perfectly remember plentifully to requite whatsoever service The pains cannot be cast away that we resolve to lay out nay to lose for Christ Master saith Peter we have laboured all night and have taken nothing Neverthelesse at thy word wee will let down the net g Luk. 5.5 6 And he sped accordingly for he enclosed a great draught of fishes even to the breaking of the Net c. So true is that of the Apostle Heâ— that is Lord over all is rich unto all that call upon him h Rom. 10.12 He gives exceeding abundantly even above all that we ask or think i Ephes 3.20 Thus David asked life of the Lord and he gave him length of dayes for ever and ever k Psal 21.4 Solomon asked wisdome not wealth and he had wisdome and wealth too Hezekiah asked one life and God gave him two added fifteen yeers to his dayes which we count two mens lives and a yeer over The palsie man seeking health at Christs hands had health and heaven to boot Zacheus striving to see Christ not onely seeth him but heareth him spealâ—ing salvation to him and his Yea may some say God may crown his people with salvation Ob. John Baptist was without any law right or reason beheaded in Prison as though God had known nothing at all of him George Marsh Martyr Act. Mon. fol. 1423. Sol. but they are hardly put to 't in the mean while many of them and sorely vexed by the oppressions of their enemies who make pitifull havock of them and God regards it not First this is not for their diligence but negligence rather in the work of the Lord lazy servants must be quickned Secondly God hereby tryeth the truth and soundnesse of their graces makes it appear that they serve him for himself and not meerly for provender or for a whole skin as the Devil accused Job l Iob. 2.4 Thirdly God in humbling them remembreth them for his mercy endureth for ever m Psa 136.23 Is Ephraim my dear sonne is he a pleasant child for since 1 spake against him I do earnestly remember him still therefore my bowels are troubled for him I will surely have mercy upon him saith the Lord n â—er 31.20 Lastly heaven will pay for all and the lesle they take up of their wages before hand the more they shall receive at the quarter day It we suffer together with him we shal be glorified together o Rom. 8.17 This made Abraham content to dwell in tents because he looked for a more enduring city p Heb. 11.9.10 Moses chose the repreach of Christ the worst part of him before the honour of Pharaoh's court this when he was no baby neither but at mans estate q Heb. 11.24 c. and therfore knew well what he did and all because he had respect to the recompence of Reward This made the beleeving Hebrewes suffer with joy the spoiling of their goods as knowing that they had in heaven abetter and more enduring substance r Heb. 10.34 Nudus opum sed cui coelum terraeque paterent De Archimede suo Silius lib. 14. Ezekiel willing to deliver an unpleasing message and suffer for it too because God took him up and let him heare the noise of a great rushing saying Blessed be the glory of the Lord Å¿ Ezek. 3 12 Nay our Saviour Christ helped himself over the hardship of his crosse by casting his eye upon the Crown leaving us an example to follow a copie t â— Pet. 2.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to write after And indeed it is a matter passing difficult to obey God when carnall reason suggesteth likely hood or damage or other danger But if it were a sufficient reason to move Jacob to neglect his stuffe in the land of Canaan because Pharaoh promised him the best things of Egypt u Gen. 45.20 How much more should the assurance of heaven that true treasure make us carelesse of this earthly trash How should the very fore-thought of that exceeding exceeding weight of glory x 2 Cor. 4.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There ye have an elegant treble Antithefis double hyperbole beyond englishing A superlative transcendent phrase saith one such as is not to be found in all the Rhetorike of the Heathens because they never wrote of such a theme nor with such a spirit make us plentifull in Gods worke cause and even compell us to hear much pray much live holily deale uprightly be constant and abundant in well-doing what ever come of it Not standing upon the worlds censure who are apt enough to call thee foole for thy forwardnesse and two fooles for thy foole-hardinesse so they usually call and count the care of good conscience and courage in a good cause let them work on and spare not but scare thou God and against all their * Nigro carbone notandus Juven black coles comfort thy self with bis white
fatherly providence and most righteous proceedings damnably depraved and maligned by the wicked of those times and stayed up their hearts against all discouragements with that wholesome meditaion u Mal. 3.16 Thirdly see to the end of your good thoughts both that of intention and the other of duration For your drift and intention first Do ye in taking up some holy thoughts ayme at God and the advancement of those main ends the setting forth of his glory in your own and other mens salvation ordo ye not rather therefore think of holy things 1. That ye may set off with God and make him some manner of amends for your other infinite worldly ploddings and wicked imaginations or 2. Is it not to collogue with the Lord and curry favour to get off the sooner and easier when you are smarting and it may be bleeding under his hand Thus the false Israelites served him in the wildernesse when he slew them then they sought him apace Vexatio dat intellectum they remembred that God was their Rock and the high God their redeemer These were good thoughts had they been as well intended But alas their project and device was onely to ease themselves of God and to get from under his hand for they flattered him with their mouthes and lied unto him with their lips Their heart was not right with him that is their aymes and respects were sinister neither were they stedfast in his covenant x Psal 78.34 35.36 37. and so they failed in the end of continuance also 3. Is it not to still and stifle the noise of your conscience and to give it some sorry satisfaction when it shall tell us from the Pulpit or when we are all alone that God is to be thought upon and his name to be had in remembrance of all that love him that such onely as do so can be comfortably assured of their gracious estate c. For if we do this or any other holy duty not out of any delight we taken in it but merely to stop consciences mouth and to ease our selves of that unrest and disquietment that we feel within till the thing be done our good thoughts are defective in the end of intention and can yeeld us little comfort Next for the end of duration and continuance Are those good thoughts you bind upon fixt and setled Principium fervet medium tepet exitus alget constant and parmanent Or are they not rather flitting and fugitive transient and temporary assoon gone as come almost like a flash of lightning in the aire like a dive-dapper upon the water like a post that passeth swiftly by the door or to speak with the scripture like the morning dew that melt-away y Hos 6.4 such were Sauls resolves z 1 Sam. 26.21 and Balaams wishes a Num. 23.10 Ephraims goodnesse b Hos 6.4 and the stony-grounds fruit The seed started up straight and straitway also withered That is saith our Saviour â— man heare 's the word and anon with â—oy he receives it c Luc. 8.6 Math. 13.20 where by one affection of joy ye are to understand any other even that of grief if the nature of the discourse call for it let comfortable matter be handled in his hearing he is wonderfully taken and ravished therewith for he doubts not with Haman but himself is the man whom the king wil honour d Esther 6.6 As if terrible or mornful his thoughts are sutable being affrighted affected enlarged distressed disposed as the matter requireth O this is a passing fine temper of soul and thus it should be with us all when we come to heare * Vide August lib. 4 de doct Christ cap. 12. But how long wil this hold think you with the Temporary so long only as he is in the church or not many hours after This motion towards heaven is too violent to be lasting with him The good ground therefore is said to be such as brings forth fruit with patience e Luc. 8.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oponitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de qua Heb 10.38 The word signifies with continuance or tarriance untill the fit time of fruit bearing in opposition doubtlesseto that straight way * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the stony ground whose fruit was no sooner ripe then rotten much like the Psalmists grasse upon the house top which withereth afore it groweth up f Psal 129.6 Like Charles 8. of whose expedition to Naples Guicciardine saith that he came into the field like thunder and lightning bt went out like a snuffe more then a man at first and lesse then a woman at last Lo such are the good thoughts of ungodly men they take them wings are gone they dye before they see the light an untimly birth is better then they Secondly having thus lookt upon thy good thoughts in the causes see next what effect they work in thee Doth the thought of Gods presence and purity make thee tremble and sin not g Psal 4.4 of his mercy and patience lead thee to repentance h Rom. 2.4 of his power and All-sufficiencie worke thee to an even-walking and integrity i Gen. 17.1 Do thy thoughts of heaven weane thee from earth of the vanity of life fit thee for death of the uncertainty of things temporall edge thy desires after things eternall Davids holy meditations were driven all to this issue His thoughts of God and his Name made him turne his feet to Gods testimonies k Psal 119.59 The lively remembrance of Gods benefits made him take the cup of salvation l Psal 116.12 c. Apprehensions of mercy in God wrought resolutions of obedience in him m Psal 23. ult The consideration of his own present indisposition to do God service made him chide himself out of that distemper with why art thou so sad my soule n Psal 43. ult c. I thought saith he I would confesse my transgressions unto the Lord and I did confesse them o Psal 32.5 I will meditate on thy precepts and what upshot will you drive it to I will have respect saith he to thy wayes p Psal 119.15 16 Thus David and very Godly person And thus if you can approve your thougts truly good by the causes and have improved them thus good to such holy effects and purposes you may safely thence conclude your good estate and comfortable condition SECT VII Vse 3. Exhortation Settle the soundnesse of your Sanctification by the goodnesse of your thoughts motives thereunto THirdly this point serves for Exhortation and so it calls upon us all to make our sanctification sure to our selves by this infallible signe Vse 3 to approve out selver men truely fearing God by this character of a Christian this thinking upon Gods Name Motives A subject if you look for motives for the excellency of it first wo thy of your best thoughts and such as will perfect
own greater glory to make himself a name in the earth when thus in a moment in the turning of a hand he turns the wheel causing light suddenly and sweetly to spring forth not onely in but out of deepest darknesse All that we have here to do is to leave the labouring Church in Gods everlasting armes Deut. 33.27 〈…〉 agens de 〈…〉 Melch. Adam Jer 8.20 Psal 90.13.14.15 Isai 45.15 as Moses speaketh crying out unto him day and night How long Lord holy and true doest thou not judge and avenge our blood on them that dwel on the earth Lord how long shal the wicked how long shall the wicked triumph How long wilt thou not have mercy on Ierusalem and the cities of Iudah against which thou hast had indignation these threescore yeers Thou shalt arise and have mercy upon Sion for the time to favour her yea the set time is come Psal 102.13 The sight of the rubbish moved affections of prayer hence they knew the set time of help was at hand as when we bid our children ask us any thing it is because that we mean to give it them the harvest is past the summer is ended and we are not saved Return O Lord how long and let it repent thee concerning thy servants O satisfie us early with thy mercy that we may rejoyce and be glad all our dayes make us glad according to the dayes wherein thou hast afflicted us and the yeers wherein we have seen evil c. This was the course that Daniel took in like case when he understood by books the number of the yeers that the set and appointed time was now past he set his face by earnest prayer to seek out that God that hideth himself and so to draw him out of his place to punish the inhabitants of the earth for their cruelty and to plead the cause of his oppressed people Isai 26.21 A time there is set we all now for the fall of Antichrist Roma diu titubans vartis erroribus acta Corruet mundiâ— desinet esse caput Luk. 18.7 9 This cannot be far by all signes and tokens well nigh fulfilled and accomplished And for the elects sake should not those dayes be shortned would they but cry day and night to him that heareth prayers though he bear long with them I tell you that he would avenge them speedily And that he doth it no sooner may we not thank our own dulnesse and slacknesse to ply the the throne of grace with faithful and fervent prayer For when the son of man cometh to destroy that wicked one with the brightnesse of his coming shall he finde faith upon earth 1 Thes 2. such a vigorous and victorious faith as would make Gods remembrancers pray and faint not which is the drift of that parable of the importunate widow to make mention of the Lord and to give him no rest till he establish and make his Jerusalem a praise in the earth Isaiah 62. 6 7 SECT IX Comfort under personal crosses and grievances NExt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas apud Socrat. hist Eccles lib. 3. cap. 14. Isai 26 Heb. 10. Hab. 2 Rev. 22. Psal 37. Hab. 2. Heb. 10.38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A military word from souldiers who recoyle and leave their standing Prov. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11. here 's a word of comfort and encourragement to each particular Christian as touching his personal crosses and encombrances whatsoever Let none faint or shrink under the heaviest burden of their light affliction sith it is but for a moment as Paul hath it for a few dayes onely while you would say what 's this as Jacob computed it Mourning lasteth but till morning saith David for a very little while saith Esay for a smal pittance of time saith the Author to the Hebrews after Habacuc and then he that shal come will come and will not tarry Behold I come quickly saith Christ and my reward is with me But what shall we do in the mean while Feed on faith saith David The just shall live by faith saith Habacuc yea and make a good living of it too For 1. It will rein him in that he shall not run from his colours forsake his captain to seek for help of the God of Ekron to bring it in by the back-door that he shall not make more hast out of his present presures then good speed according to that He that beleeveth maketh not hast he can be content to wait Gods leisure and not to anticipate his time 2. Faith again fetcheth comfort and support as the merchants ship doth treasure from afar it makes a man look thorough the present durance to the furure deliverance which faith saluteth afar off and resteth as confident of the accomplishment of Gods promise by hope as if it were already in hand Faith taketh and individuateth the promise applies and appropiates that to it self He shall deliver thee in six troubles yea in seven there shall no evil touch thee No devoratory evil as Tertullian termeth it shall touch thee tactu qualitativo as Cajetan hath it with a deadly touch Touch thee it may to thy smart but not at all to thy hurt Touch it may thy feet as Jordan did the Priests feet that bore the Arke but sure the proud waters shall not go over thy soule Psal 124.5 Psal 94.13 Ezek. 36.11 For God will give thee rest from the dayes of adversity untill the plt be diged for the wicked Yea I will settle you after your old estates will do better unto you then at your beginnings and ye shall know that I am the Lord. Now all these and the like promises saith takes for present pay counts them sure-hold and so lives upon them and the just by it 3. Faith puts a mans head into heaven gives him to walk with God in affliction sets him as it were into the upper region above all stormes as Henoch who seing and walking with him that is invisible was taken up even before he was taken up Here below are many changes of weather but above with God there is a continuall serenity Now the way of the righteous is on high saith Solomon and as waters abide not on ground that lyes high so neither doth the sense of afflictions lye long on mindes lifted up in heavenly contemplations I will not say but such may be surprized by a common calamity by a deluge of destruction that overspreads the whole land But usually God doth either hide his Jewels then in the golden cabinet of his gracious providence that they shall not be much the worse for it as he did the Israelites in Goshen the disciples in Pella the marked mourners in the hollow of his own hand Or if they be wrapt up in a common condition with others Psal 129 3â—4 yet God will make a manifest difference in that day For either he will give them their lives for a prey Thou hast afflicted me sore saith David
but not given me up to death The plowers plowed upon my back but thou hast cut asunder their traces and provide liberally for them in the land of their captivitie as he did for Ezekiel Daniel and others he will be a little sanctuary unto them there and supplie the defect of all other comforts Or if he call them to higher sufferings he will give them an higher spirit if he free them not from the common destruction yet certainly from the common distraction If they resist unto blood yea unto losse of life yet in the midst of death they shall live conquer and raigne For blessed are they that dye in the Lord especially if withall they dye for the Lord for they shall rest from their labours rest in their beds each-one walking in his uprightnesse Esay 57.3 Heb. 4 There remaineth then a rest unto the people of God an eternall Sabbatisme such a day as knowes no evening or end or toile of travell that great Sabbath-day that comprehends and accomplishes all the Sabbaths of the law These were first the weekly Sabbaths wherein they rested from their week-day labours Secondly the seven-yeares-sabbath for every seventh yeare the ground also rested from tillage and manuring Thirdly the fifty-yeares-sabbath for every seventh seventh year was a year of Jubilee And then all debts were remitted all prisoners released and all mortgages restored to their right inheritours Heaven involves all these And that great day of the Resurrection when God shall chiefly make up his Jewels and redeeme Israel out of all her troubles called therefore the day of Redemption of the purchased possession for Gods peculiar Rom. 8.21 Psal 16.11 Rev. 3.21 2 Tim. 4.8 Rev. 2.26 2 Pet. 3.13 Heb. 12.22 Psal 16 9 10 11. 17. ult Rom. 8.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a bird out of a cage as longing for liberty or as a prisoner out of a grate looking for a pardon or as one out of a turret expecting his friends coming the people of his purchase This day I say shall set Gods people at rest from their labours and the creatures which now lye bed-ridden as it were waiting the good houre at rest from all their burdens and bondages into the glorious Jubilee of the children of God Who shall then have all their wrongs righted all their sins pardoned debts discharged bonds cancelled graces perfected desires satisfied and that heavenly inheritance mortgaged in paradise and long since forfeited shall be then restored Where they shall be possesed of all the pleasures at Gods right hand seated as Princes in thrones of Majesty crowned with diadems of immarcessible glory having power over all creatures and plenary possession of that now heaven and that new earth wherein dwelleth righteousnesse Beholding and being filled with the vision and fruition of Gods glorious presence amidst a world of blessed angels and crowned saints even all the court of heaven who shall joyfully meet and welcome them Oh let the forethought of those unutterable varieties felicities eternities lighten our spirits smooth our countenances and chear up our hearts as it did Davids and doth all the servants of God who with stretcht out necks look up long after and even hasten that happy day crying all with one minde and with one mouth Come Lord Jesus come quickly and exhaling their broken spirits in continuall sallies and egressions of love affecting not only a union but a unity with Christ SECT X. Reproof of forwardnesse and saintheartednesse in affliction SEcondly will the Lord indeed finde a set time to free his poor people of all their sorrowes and sufferings this then serves sharply to reprove that impatiency and shortnesse of spirit found in not a few of Gods dearest Jewels who because they are vilipended and undervalued by the blind world who know not the price of a heavenly Jewel and for that they are trode under foot for a time by these swine and slurried with the mire of their contempt and cruelty are drawn thereupon one while to fret and another while to faint begin to be out of all heart and hope of a better condition and to make against themselves these or the like desperate conclusions Surely I shall never winde out of these disgraces and distresses Esay 38.15 I shall go softly all my yeers in the bitternesse of my soul My state is past recovery I never look to see joyfull day more Abraham had a spice of this disease when he could enjoy nothing because he wanted one thing Gen. 15. 1 2. But Iacob was farr over-gone with it when together with his wife Rachel he refused to be comforted Gen. 37.35 and would needs go down into the grave unto his son Ioseph mourning as if all his merry dayes were past So the children of Iacob in Egypt Exod. 6.9 that could not take comfort in the sweet words of Moses and Aaron for the greatnesse of their oppressions The eare that tryeth words as the mouth doth meat Psal 34. was so imbittered with their extreme bondage that they could not relish any thing nor tast how good and sweet the Lord was This was Iobs fault when he cursed his day and the consolations of God were small unto him Elias also wisht himself dead in a passion and wist not that he was to be carried up ere long in a fiery charret And what can we say for David when he repented him of his repentance Psal 73.13 and another time said I shall surely fall one day by the hand of this same Saul notwithstanding Gods promise to me of the kingdome 1 Sam. 27.1 Gen. 25.32 Were it not better for me to save one Behold I am going to dye and what profit shall this birth-right do to me and to shift for my self by flying to the Philistines 1 Sam. 27.1 Psal 116.11 then by ' biding longer here to hazard my life upon the hopes of a kingdome being a mere uncertainty sith all men are liars not the Prophets themselves excepted Thus he in hast And thus the whole Church upon as little good advice Lam. 3.18 19. I said my strength and my hope is perished from the Lord Remembring mine affliction and my misery the wormwood and the gall Lam. 3.18 19 Lam. 4.22 Fidei murus tentationem ariete durius aliquantò pulsatus concussus facilè nutare acruinam minari incipit nisi divinitus sustentetur Bucholc Psal 43.7 This made her desperately conclude the book But thou hast utterly rejected us thou art very wroth against us And the very truth is the best faith long tried will something flag and hang the wing The best minds when troubled yeeld inconsiderate motions as water that is violently stirred sends up bubbles Adoò nihil est in nobis magni saith One quod non queat minui But for this we must take up our selves roundly and chide our hearts out of these distempers with Why art thou cast down O my soul and why art thou disquieted within me Why
the Lord draweth nigh And to the same purpose St. Paul Philip. 4.5 Let your patient mind be known to all men Why the Lord is at hand to right your wrongs and plead your cause against an ungodly Nation Yea it may be God will look upon Davids affliction the sooner and do him good the rather for Shimei's cursing this day 2 Sam. 16.12 God gives over the wicked many times to exceed their commission that he may hasten deliverance to his chosen destruction to their enemies Gen. 15.16 their sinnes being once full See for this Psal 119.126 Jer. 51.33 34. Zach. 1.15 I am very sore displeased with the Heathen that are at ease For I was but a little displeased with Israel my people but they helped forward the affliction that is they were excessively outragious above that they were bid to do I gave them an inch they took an ell Now therefore lest the righteous put beyond his patience should reach forth his hand to iniquity now will I arise saith the Lord I will set him in safety from him that puffeth at him Psal 12.5 God seeth it but high-time to make us heavâ—e other-whiles with manifold afflictions But blessed is the man that endureth temptation for after hee hath suffered awhile he shall receive the crown of life For this light affliction which is but for a moment Jam. 1.12 2 Cor. 4.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A levitate agilitate cervgrum nomen habet Chemnit Leve pondere â—â— pluma Cornel à Lapide Heb. 5.8 Luke 17 Psal 27.14 Eccles 3.1 11 Deut. 5 worketh for us a farre more exceeding and eternall weight of glory An exceeding excessive eternall weight of glory is wrought out unto us by our short and light afflictions God will look upon us as those that have been judged already and account the present sufferings sufficient unto us 1 Pet. 4.13 Good therefore is the counsell of our Saviour who himself was perfected by sufferings In your patience possesse your souls And that of the Psalmist Wait on the Lord and be of good courage and he shall strengthen thy heart wait I say on the Lord. He hath appointed a time for all and every thing is beautifull in its season The Israelites had their flesh at Even and bread in the Morning God will be waited on and give the consummation of his blessings at his leisure Their journey from Aegypt to Canaan might have been dispatcht in three dayes as Philo tells us but God led them up and down the wildernesse as if they had been treading a maze and held them sometimes a yeer together in a place to their grief no doubt but for their good that He might humble them and try them and do them good in their later end Water was not turned into wine till the wine failed Joseph was not set out of prison till the set time came The Israelites went not out of Egypt till the very last day of the four hundred yeers was well-nigh at an end Smyrna must be in prison ten dayes at least that she may be tried and that the trial of their faith being much more precious then that of gold that perisheth though tried in the fire might be found to praise honour and glory The day of the churches restauration by Christ here promised was not performed of 400. yeers after yet when the fulnesse of time was come Rev. 2.10 1 Pet. 1.7 Gal. 4. God sent his son made of a woman made under the law c. Say it had been 4000 years a thousand years is to God but as one day because in him there is no flux nor motion Our purblinde eyes see nothing but that which toucheth the lid as it were when Gods quick sight vieweth that as present that is a world off But now when all was at worst in Church and common-wealth and scarce a Ioseph or a Simeon left that looked for the consolation of Israel scarce a Mary or an Anna that waited for salvation in Ierusalem then came the desire of all nations Hag. 2 then the sun of righteous broke out with healing under his whings What shall I say more Christ himself the Captain of our salvation was fourty dayes and fourty nights tempted by the devil before the Angels ministred unto him his soul was heavy unto the death ere his heart was glad and his glory rejoyced Math. 4 Psal 16.9 Rom. 8.17 We also must suffer together ere we can be glorified together as two pieces of iron cannot be fastned till both hath passed the fire SECT XIII Helps to patient waiting upon God for deliverance VVHerefore lift up the hands that hang down and the feeble knees Heb. 12.12 and for suport consider First that life it self in its full length and latitude is but short the afflictions therefore of life cannot be long To live saith one is but to lie a dying Venire me oper tet praeterire ut horam Epist Multos often dunt terris bona fata ultrà esse sinunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Iliad l. 12. Thetis de Achille Dego à de ago Ita degimus quum quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minus fit nos unà Bèdman de Orig. Rev. 7.16 There is a time to be born and a time to die saith the wise-man He saith not There is a time to live for death borders upon life and a mans cradle stands in his grave Oh what a short cut hath the longest liver ab utro ad urnam from the womb to the tomb from the birth to the burial We chop into the earth before we are aware like a man that walking in a field covered with snow falls suddenly into a marle-pit Few and evil are the dayes of my pilgrimage saith old Iacob Evil they are but few and evil Man that is born of a woman is of few dayes and full of trouble Troublesome his dayes are but soon determining sharp his sufferings but short withal as the paines of a travelling woman whereunto they are oft compared Every day we yeeld somewhat to death and death at utmost cures all diseases as that Martyr said Secondly this life once ended heaven begins and makes amends for all For they shall hunger no more neither thirst any more nor shall the sun light on them nor any heat but the lamb shall feed them and lead them to the waters of life and God shall wipe away all tears from their eyes as a nurse doth from the eyes of her tender babe Now she is a sorry spouse saith one that cannot make shift with an uneasie horse while she rideth to see the consummation of her love with her betrothed husband I reckon saith that great Apostle that had seen as much of this and the other world as ever man saw that the afflictions of the present time are not worthy to be compared or are in no comparison worthy of the glory that shall be revealed in us Rom. 8.18 For
is diminished but he accounts himself damnified You know how dearly the proud Ammonites paid for the hair they shaved off from Davids servants 2 Sam. 10 Luke 18.7 1 Sam. 2 Psal 91 And shall not the son of David avenge his own elect though he beare long with them He keepeth the very feet of his Saints saith holy Hannah and chargeth his angels with them to beare them in their hands lest at any time they dash their feet against a stone If they stumble and fall yet they shall get up againe for the Lord puts under his hand Psal 37.24 Yea the everlasting armes are underneath Deut. 33.27 Am. 1â— They that swear by God and Malchom shall fall as old Eli did and never rise againe but the Saints of God though Ioseph-like they fall into a pit yet as prisoners of hope they shall come forth by the blood of the covenant Zach. 9.10 Good Mordecai a Jew may fall before a Persian and get up againe yea prevaile and prosper But if wicked Haman begin to fall before a Jew that is in covenant with God he can neither stay when he stumbles Esth 6.14 nor rise when he is down God himself is so far interested and ingaged in the quarrels of such as I was saying erewhile that who so toucheth them toucheth the ball of his Eye The eye is a tender part we know and a small matter offends it God is every whit as choice and as chary of his people What part is more sensible of the least touch then the eye or being hurt canseth greater smâ—rt and rage or if put out brings more deformity to the face God is as tender of us c Pemble on Zach. 2.8 as a man is of his eyes Now a good thump on the back is better borne then a light touch on the eye Take heed I advise you how you meddle with Gods Eye lest you heare of him to your cost For although we must turne t'other cheek also yet he will not take a blow on the eye for the proudest of them all No man will stand still while his eyes are pecked out much lesse will God Thou knowest saith dying David to his son Solomon what Ioab did to me He meaneth it of the slaugher of Abner and Amasa which David appropriats and makes it his own case The soveraigne is smitten in the subject neither is it other then just that the arraignement of mean Malefactours runs in the stile of wrong to to the Kings Crowne and dignity Gods people are his crowne let none presume to attempt against it his dignity his glory let none turne it into shame Psal 4.3 His pearles let no swine trample them his holy things let no dogs profane them by holding their lives madnesse and their ends without honour by speaking basely of their persons actions sufferings as if they were vile and inglorious It was an heavy indictment doubtlesse Psal 14.6 You have shamed the counsell of the poore because the Lord is his refuge Thus those miscreants that mocked and railed at Christ upon the crosse upbraided him not with any evill but only for the good he had done in saving others for his trust in God and prayers to God Thus also they deale with David they that render evill for good are mine adversaries or hate me like divels and why Psal 38.20 they satanically hate me Because I do the thing that good is And the very truth is that were wicked mens insides turned outward it would well appeare that when they disgrace those that make conscience of their waies under the infamous names of puritans singularitans zelots and the like termes of reproach it is for the good that is in them and for the true glory that God hath stamped upon their persons and performances This savours strongly of the Devill of hell Tertull. 1 Ioh. 3.12 Graecinum Julium virum egregium Caesar occidit ob hoc unum quod melior vir erat quam esse quemquam tyranno expediret Sen. l. 2. de benef c. 21. whose property it is to hate and persecute any footstep of Gods holy image where-ever he finds it as the Tigre if he see but the picture of a man he flies upon it and tears it to peeces And it proves men to be the posterity of Cain the devils Patriarch as one calls him who was of that wicked one of the serpents seed and slew his brother And wherefore slew he him but because his own works were evill and his brothers good That was all the quarrell then and is still All that viperous brood bear an aking tooth to the better sort they do maliciously and mortally hate all holy impressions of grace wrought upon any by the sanctifying spirit though they restrain sometimes the expression and exercise of this hatred for advantage and in policy by accident and for by-respects it may be SECT 8. 9. 10. Exhortation to honour them that fear the Lord and what great cause men have and shall have so to do LEt us that know and professe better things approve our selves to be of the family of heaven Use 3 and followers of God as dear children by contemning a vile person though never so glorious a magnifico in the worlds eye and esteem but honouring them that fear the Lord though never so much under-prized and vilipended by the wicked of the earth This is a note of Gods houshold-servant Psal 15.4 Nabal shall not be stiled Nadtb 1 Ioh. 4.17 1 Pet. 2.17 and of one that hath share in Christs kingdome wherein the vile person shall no more be called liberall nor the churle bountifull Esay 32.5 Further would we have boldnesse in that last and great day and be able to lift up our faces before the son of man let love be perfect in us toward the brotherhood loving them in truth and for the truths sake and being ready to serve the saints in love to wash yea to kisse their very feet and to lay down our lives for the brethren if called thereunto And because this can never be done except men see more in them then ordinary to move them labour and learne to know the price of a saint and to esteem them very highly in love for their worths sake The Jews tell us and truly that those seventy souls that went with Jacob into Egypt were as much worth as all the seventy Nations of the world besides It is not for nothing sure that the saints are called All things Coloss 1.20 and Every creature Mar. 16.15 Mat. 5. Is 6.11 statumen terrae Tren and the salt of the earth that keep the rest from putre fying the substance and support of the earth that keep the rest from shattering I bear up the pillars of it saith David and the Innocent delivereth the Island saith Eliphaz Iob. 22.30 For their sakes it is that God spares and prospers the wicked as he did Laban for Iacobs sake Potiphar for Iosephs Sodom for Lots when they were
carried captive by Kederlaomer Whereas else he would make a short work upon the earth Rom. 9.28 If the mourners were once marked and set safe out of harmes way he would soon say to the Angell Ezek 9. Smite and spare not Look what Elisha once said to Jehoram King of Israel the same saith God to all ungodly persons Surely were it not that I regard the presence of Iehoshaphat the good king of Judah 2 King 3.14 I would not look toward thee nor see thee Add hereunto that God not only spareth and blesseth but also graceth and gifteth the wicked with excellent abilities and endowments for his peoples behoof and benefit as Saul with a spirit of government for Israels sake and of prophecy for Davids safety the Egyptians with Jewels for the use of the sanctuary and those that shall hear Depart ye with the power of prophesying and doing miracles for the Churches use and benefit Nay more Prov. 21.18 the wicked shall be a ransome for the righteous and the transgressour for the upright Thus God gave Egypt for Israels ransome Isa 43.3 4. I gave Ethiopia and Seba for thee And why Since thou wast precious in my sight thou hast been honourable and I have loved thee Therefore will I give men for thee and people for thy life Thus is the righteous delivered out of trouble and the wicked comes in his stead Prov. 11.8 SECT IX OH but we see it otherwise often that those you call righteous are not delivered Ob. Sol. And what more sure then sight First sight though the most certain sense may be deceived about its own object if it want a clear middle For example A man beholds a staff part through the clear ayre and part through the dark water and so deems it crooked when indeed it is straight So the purblind world beholding the Christian life thorough the dark middle of prejudice judgeth it miserable and disconsolate not knowing that to the righteous there ariseth light out of darknesse joy out of grief good out of evill comforts out of crosses and those equivalent to deliverances Those mentioned in that little book of Martyrs Heb. 11. though tortured and tympanized yet they would not be delivered that they might obtain a better resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was never merrier with the three children then in the midst of the furnace where the son of God was walking with them Dan. 3. Gen. 28. Iacobs heart was never so light as when his head lay hardest Secondly there is a double deliverance One keeping us from the evill and another keeping us under it that it shall not hold us much lesse hurt us And this later way at least every of Gods Jewels is made up and delivered For though ye have layne among the pots all burnt and swooty yet shall ye be as the wings of a dove covered with silver and her feathers of yellow gold Psal 68.13 Delivered then the righteous are we see though not delivered That they are not here fully freed from trouble they may thank themselves in a great measure For as the subjection of the creature to us depends upon our subjection to God and our peace with men upon our keeping peace with him Iob 5.23 So our subjection to God and peace with him here being only inchoate and imperfect we recover our safety from the creatures and peace with men but in part and unperfectly But look what is wanting therein is recompensed with spirituall peace even here Ioh. 16 â—3 how much more hereafter And say that God suffer his Jewels to be killed all day long and counted as sheep to the slaughter yet precious in the eyes of the Lord is the death of his saints Psal 116.15 Rom. 8. and neither life nor death shall sunder them from Gods love in Christ Jesus So that if they ' scape not his sword without yet they shall ' scape the terrour within which is that that sets an edge upon the sword and makes it enter into the soul The godly man shall be able in the worst times to call his soul to rest with David Psal 116.7 1 Sam. 30.6 Luc. 21. Deut. 20. and to comfort himself in the Lord his God in a common combustion then when others shall be at their wits ends and even mad again for the sight of their eyes and perplexity of their spirits Death he knowes is the worst that can befall him and that ever since it ran through the veins of Christ crucified is so sweetened unto him that he is little or no whit amazed at the fore-going gripes which are but as the throwes of Child-birth by which the soul is borne out of this lothsome body into endlesse felicity Oh therefore the safety and dignity of a true Christian whom very pain easeth whom death reviveth whom dissolution uniteth whom lastly his very corruption preserveth and sin glorifieth As for our full deliverance from all annoyances we grone within our selves and with patience wait for it even the redemption of our bodies Rom. 8.23 24. Pectatum tametsi non bonum tamen in bâ—num Aug. And when that happy day once begins to shine forth then look up if ever for your redemption draweth nigh Luc. 21.28 The Lord Christ will then lift up your heads as Pharaoh did his Butlers take you from the prison to the palace and restore you to your ancient honours and offices loft in Adam as to be Kings Priesty Judges Benchers c. He shall say unto you then as once to Israel Behold I will settle you after your old estates and will do better unto you then at your beginnings and ye shall know that I am the Lord. Ezek. 36.11 This meditation setled David â—â—eedingly Psal 17. where having spoken of the men of this world Psal 17.15 which have their portion here he presently subjoynes As for me I shall behold thy face in righteousnes I shall be satisfied when I awake that is out of the dust of death with thine image This also kept Jobs head above water when else he had been overwhelmed with floods of affliction Job 19.25 26 I know that my Redeemer liveth c. And though after my skin worms destroy this body yet in my flesh I shall see God Daniel 12.1 2. Though things be otherwise darkly delivered yet when the Jews were to lose land and life then plainly the Resurrection is named And Heb. 11.35 we read of some that were tortured not accepting deliverance that they might obtain a better resurrection Joh. 11.24 I know saith Martha that my brother shall rise at the Resurrection at the Consolation saith the Syriack Translator And well he might call it the Consolation to the righteous for these prerogatives and priviledges that shall befall all such in that day SECT X. FIrst a glorious resurrection of their dead bodies by vertue of the mystical Union they have with Christ The bodies of the Saints though
sundred from their â—ouls for a season are not separated at all from Christ as neither was Christs body sundred from his Deity when laid in the grave A substance there is still preserved by a secret influence proceeding from Christ as a head This substance is by rotting in the grave refined and shall by the same influence be raised incorruptible This rotting of the body is but as the rotting of corn under the earth that it may shoot up into an harvest or as the melting of a battered piece of plate in the fire that it may be brought forth of a better fashion Hence they are said to sleep and to sleep in Jesus and to be dead in Christ who shall raise our vile bodies and make them like unto his glorious body c. like unto the Angels in heaven Mat 22.30 nay like unto God himself whom they shall resemble as children do their father Luke 20.36 Hence they are called children of the resurrection in a like sence as when God raised up Jesus again he said as the Apostle Paul applies it Thou art my Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 1 5. pro quo Graecus interpres reddidit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unde posteà emanavit eorum error qui resurrectures negarunt Mali resurgent sed non beneficio resurr Christi sed illius maledictionis vi quo die comederis mâ—rieris ad condemnationem Malcolm this day have I begotten thee Act. 13.3 Reprobates also shall rise again though some of the Ancients grounding upon that Psal 1.5 thought otherwise but after an other manner by another mean and for another end They shall be dragg'd as malefactours out of the prison of the grave and driven before Christs tribunall by vertue of his judiciary power and of the curse of the law to be tumbled thence into torment Rev. 1.7 but the Elect shall be raised as members of Christs body by vertue derived from his Resurrection 1 Cor. 15.20 22 45. A second priviledge they shall then have is priority in the Resurrection for the dead in Christ shall rise first and those that are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air 1 Thes 4.16 17. Thirdly elevation or lifting up the head for joy when all the wicked shall wail for wo Revel 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 21.36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consistatis .i. ita apparentis ut judicis vultum sententiam sustinere possitis Beza and look gastly their hearts failing them for fear of what will follow The godly shall then stand before the Son of man with much courage and confidence Rom. 8.33 34. Luk. 21.36 Fourthly Collection by the Angels who shall easily discern them from the rest as the servants of the house do their masters harvest or as the corn from the tares their lively looks also shall distinguish them Fifthly Assumption to meet the Lord in the air and ascension in a cloud in manner as Christ himself ascended 1 Thes 4 16 17. For as birds being hatched do flie lightly up into the air which being egges were a heavy and slimy matter so the bodies of Gods Elect which by nature are massie and ponderous being hatcht as it were by the Resurrection Zanch. de oper Dei shall be made pure powerfull nimble and able to mount up into the heavens Sixthly Aggregation or gathering together to the signe of the Son of man 6. Math. 24. Cartwr Hist Christi in Mat 24.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 2.14 that flag not of defiance but of deliverance that he shall then hang out those colours that he shall then display for an ensigne or royal standard that his people may repair unto not to give battle to the enemy but to share with the Conquerour to divide the spoil and take part in the triumph 2. Cor. 2.14 Seventhly Collocation or placing them at his right hand as Solomon did his mother for honour-sake when the goats shall be on the left Math. 25.33 where our Saviour seems to allude to that in Deut. 29.11 where the six free-born tribes blesse the people from mount Gerizim on the right hand and the six other curse from mount Ebal on the left Eightly Inchoation or taking beginning of the judgement from them 8. Math. 25.34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ita ut nihil ad eam salutem possit amplùs defiderari Beza in loc For the separation being made then shall the king say first to them on the right hand Come ye blessed c. glad to see them as Jacob once to see Ioseph or as ever any father to see his childe that had been long absent Thus as judgement here began at Gods house insomuch as the righteous scarcely were saved so there the judicial sentence shall take beginning from the righteous who shall thenceforth be saved with a mighty salvation to the utmost Heb. 7.25 Ninthly Commemoration or an honourable recital of all their good parts 9. Luk. 7.44.45.46 and practises as once of that good womans that washt his feet with her tears and wiped them with the hair of her head together with an open declaration of all their righteousnesse desired or done 2 Cor. 5.10 and that with such fervency of affection in the judge that he will see and set forth nothing but their goodnesse not so much as once mentioning their faults and frailties Math. 25.34 to 41. For in this day of making up his Jewels he will spare them as a man spares his own son that serveth him their good works onely shall follow them Rev. 14.13 Tenthly Pronunciation of that sweetest sentence of absolution 10. Math. 25.34 Come ye blessed of my father inherit the kingdom prepared for you from the foundation of the world A speech that breathes out nothing else but crowns scepters kingdoms glories beauties Angelical entertainments beatifical visions unutterable exstasies sweetest varieties felicities eternities Lastly Execution of the sentence and first upon the wicked For although the godly shall first be sentenced yet the wicked shall first be executed and all for the saints sake 1. That they may rejoyce when they see the vengeance being wholly swallowed up with a zeal of Gods glory Psal 58.10 and 79.10 2. That they may more fully acknowledge the greatnesse of their own felicity in the sight of the others remedilesse misery For these shal go away into everlasting punishment into eternity of extremity but the righteous into life everlasting Mat. 25.45 Math. 19.28 1 Cor. 6.2.3 They shall not onely sit with Christ as Assessours and approvers of this righteous sentence but the judgement once ended they shall triumphantly ascend with him into heaven and there enjoy the most exquisit and unmixed pleasures the highest pitch of preferment plenty without want and fulnesse without satiety Rev. 6.9 10. For their apparrel it shall be long white robes washed in the blood of the lamb such as betoken
him saith David that is whatsoever thou wouldst that God should bestow upon thee cast it first upon him by faith and it shall be effected Rom. 8. Qui misit unigenitum immimisit spiritum promisit vultum quid tandem tibi negaturus est Bâ—r. de tem he shall bring it to passe Away with the spirits of bondage to feare againe we have now received the spirit of Adoption whereby we cry Abba father yea for an unquestionable pledge of his infinite love he hath given us his son how shall he not then together with him give us all things also That 's St. Pauls argument If ye which are evill can give good things to your children how much more wil your heavenly father give to them that ask of him that 's our Saviours argument Whereunto let me adde this God made himself known to be our gracious and provident Father Mat. 6 A Christian is crowned not only in his cradle with K. James but before he is born as Sapores K. of Persia was For his father dying left his mother with child and the Persian Nobility set the crown on his mothers belly acknowledging thereby her issue for their Prince Heyl. Geog. p. 64 Mat. 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 23.3 before we could know our selves to be his children He formed us in the womb crudled us there like cheese curiously wrought us in those lowermost parts of the earth as an Artificer when he hath some speciall piece of work to do retires into some private room out of the sight of others whilest we were there he filled two bottles of milk for our entertainment into the world whereinto we no sooner came but he entred into covenant with us to be our God and Father hee signed and sealed this covenant by the Sacrament of Baptisme the solemne seal of our adoption And all this before ere we knew what was done unto us And will hee now forget to do us good when we know and acknowledge him when we pray unto him and by faith depend upon him It is not possible He feeds the fowls and clothes the lillies to whom he is no father And will he not much more do so for you Oh ye mall faiths A child whiles he hath his fathers favour cares for nothing never troubles himself to think where he shall have his next meal or a new suit of clothes let him but please his father and those things shall be provided to his hand Again let a child walk in dark and dangerous places so long as he hath hold of his father he fears not Did we but stirre up our selves to take hold of God wee should be secure yea though we walked in the vale of the shadow of death with David we should never be heard to say as Heathens that have no interest in God What shall we eat or what shall we drink or wherewith shall we be clothed so long as our heavenly Father knows that we need all these things and will not fail to provide them in a competent measure The men of Gods hand it may be shall have more then wee because they have their portion here with the prodigall But we need not envie them that for it is but an estate for life granted them in the utmost and most remote part of our inheritance Psal 17 Will a child think much a father should give a pension for life out of this or that whiles he hath far greater things left him yea the inheritance also of that out of which an annuity is granted for a time to some other Children ought not to lay up for their parents but parents for their children saith the Apostle And Oh how great things saith the Prophet hast thou laid up in store for them that fear thee Now 2 Cor. 12.14 will he give us a crown and deny us a crust provide heaven for us and with-hold earth from us Ask onely and it shall be given you the earth is the Lords and the fulnesse thereof In your Fathers house is bread enough Shall the prodigall call so confidently for his childs part shall Esau go so roundly to his father for the blessing Luk. 15.12 Gen. 27.34 And do we stand doubting whether we were best speak or hold our tongues and not fall down with Esther before Ahashuerosh or with Achsah before her father Caleb and beg the upper-springs of spirituall blessings and the nether-springs of temporall comforts which he with-holds haply for a time with an unwilling willingnesse that he may hear of us and have our prayers which though never so poor and imperfect yet he is much taken with as a naturall parent is with the pratling and stammering of his own above all the plain speech of all the children in the Town besides SECT XIV Comfort of Adoption where are shewed the Priviledges of sonnes privative and positive COmfort to all Gods faithfull servants Vse 5 they are sonnes and daughters to the Almighty and count you that a small matter Is it nothing to be son-in-law to a king saith David What pains did Jacob take night and day to be but sonne-in-law to Laban who changed his wages ten times and ever for the worse Joseph and Daniel were for their good service highly advanced but not adopted But every servant of God is a sonne and every sonne an heir Great was the glory of our first Parents in Paradise had they held it and yet if they had what had they gotten more then a confirmation of their present estate or at most the reward of their service wages for their work they could never have attained to this honour Joh. 1.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the sons of God This St. Iohn in his gospell calls a dignity an eminency a royalty And in his first epistle he stands and wonders as transported with an extasy of admiration at it 1 Ioh. 3.1 And well he might For this saith the psalmist is to be set above the Kings of the earth it interesteth and inrighteth a man to the inheritance of heaven and earth The possession of the earth is as yet deteyned from God children by the wicked for a time as the promised land was from Israel by the Amorites but they have great things mean-while in reversion even heaven with all its happines whither they may comfortably look up and boast on better ground then Nebuchadnezzar did of his Babel 1 Pet 1.4 Is not this mine inheritance Am I not kept by the power of God to that salvation reserved for me in the heavens Yea they may comfortably lift up their eye as God bâ—d Abraham toward heaven and tell the starrs if he were able so they their glorious priviledges This Moses well understood and therefore chose rather to suffer as a son Heb. 11. then to scape as a bastard he preferr'd the reproach of Christ before the honour of being the son of Pharaohs daughter and the possibility of being heir to two