for the ingathering of his Elect. Sic Octogesimus octavus mirabilis annus CHAP. II Verse 1. Say unto your brethren Ammi Besides the publike preaching of this gracious promise chap. 1.10 There it shall be said unto them c. charge is here given that this be the subject of their more private discourse also and that they that fear the Lord speak often one to another we that were not a people are now a people we that had not obtained mercy have now obtained mercy Jubet per Prophetam ne haec vox in ecclesia taceatur Mercer God commands by the prophet that these sweet words Ammi Ruhamah be tossed and talked of at every friendly meeting I will not leave you fatherlesse In me the fatherlesse findeth mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13.5 I will never leave thee I will not not not forsake thee so many Nots there are in the Originall for more assurance God would have such precious passages as these to be rehearsed even in the places of drawing water Judg. 5.11 where the maids met to fetch water or do other ordinary chares for mutuall incouragement and for the praise of his name O the matchless mercy of our God! O the never-enough adored depth of his free grace who would not fear thee o King of Nations Psal 92.1 who would not be telling of thy goodnesse in the morning and of thy faithfulnesse every night Read that triumphant Psal 145. per totum and be you ever chaunting out as they of old at their daily employments aliquid Davidicum so building up one another with Psalms and hymns and spirituall songs Think but on these two words in the text and you cannot want matter Is it nothing to be in covenant with God and to be under mercy O blessed are the people that have the Lord for their God Psal 144.15 saith David But I obtained mercy saith Paul 1 Tim. 1.16 and that was his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his confident boasting where ever he came being a constant preacher of Gods free grace as was likewise Austin which makes him hardly censured by the Semipelagian papists and Arminians as an enemy to nature because so high a friend to grace Neither is he forgetfull to tell his Ephesians and others to whom he writeth that they were once dead in sins and trespasses but now quickened together with Christ c. They were forreiners but now fellow-citizens with the Saints they were darknesse Eph. 5.8 but now light in the Lord and should therefore walk as children of light and talk of his praises who had drawn them out of dreadfull darknesse into marvelous light Come saith David and I will tell you what God hath done for my soul The Lord hath done great things for us saith the Church whereat we are glad Psal 66.19 Psal 126.3 Luke 1.49 He which is mighty hath done to me great things and holy is his name saith the blessed Virgin Say ye unto your brethren Ammi and to your sisters Ruhamah Say it say it to brethren and to sisters upon every opportunity and with the utmost importunity that it may take impression upon their spirits and not be as a scale set upon the water nor as raine falling upon a rock that leaves no signe behind it The Grecians being delivered out of servitude by Flaminius the Roman General Plutark rang out Soter Soter that is Saviour Saviour with such a courage that the very birds of the ayre astonished thereat fell to the earth The people of Israel gave such a loud shout at the return of the Ark that the earth rang againe A drowning man being pulled out of the water by Alphonsus King of Arragon and rescued from so great a death cryed out as soon as he came again to himself by way of thankfulnesse Arragon Arragon Valer. Max. Christian p. 41 1. Sam. 7.12 Psal 116.8 let us cry as loud Ammi Ruhamah hitherto God hath helped us who were lately with those Israelites in the wildernesse talking of our graves Say therefore with the Psalmist Because thou hast delivered my soul from death mine eyes from tears my feet from falling I will walk before the Lord in the land of the living c. Verse 2. Plead with your mother plead Here of right begins the second chapter the former verse being not so fitly separated from the former chapter and it is nothing else but a commentary upon the first as Parcus well noteth For the Prophet here proceedeth in accusing the people of disloyality and ingratitude whereupon he denounceth a divorce and punishment and then foretelleth their repentance and return into favour with God under the kingdom of the Messiah Now the end wherefore both the accusation and the promise is here reiterated is not so much to confirm what had been before affirmed as to set forth the means whereby this off-cast people was to be at length reduced unto the Church viz. Partly by externall meanes as sharp Sermons and sore afflictions and partly by the internall grace of the Spirit of God and good affiance of his love sealed up to them by sundry spirituall and temporall favours conferred upon them as so many love-tokens Come we now to the words of this verse where Oecolampadius begins the chapter Plead with your mother plead It is verbum forense saith Mercer An expression borrowed from pleaders at the bar q.d. Be in good earnest with her rebuke her roundly and openly according to the nature of her offence that she may be sound in the faith and ashamed of her perfidiousness What though she be your mother and in that respect to be honoured by you yet she is a perverse rebellious woman as Saul once said of his son Jonathans mother how truly I enquire not malice little regards truth 1 Sam. 21.30 so it may gall or kill and therefore to be barely and boldly told her own Besides we cannot better shew our respect to Parents then by seeking their souls health and by dealing fairly but freely with them therein Not as Walter Mupes sometimes Arch-deacon of Oxford did by his mother Church of Rome For relating the grosse simony of the Pope in confirming the election of Reginald bastard son of Jocelin Bishop of Sarum into the sea of Bath he thus concludes his narration Sit tamen Domina materque nostra Roma baculus in aqua fractus absit credere quae vidimus yet let our Lady and mother Rome be as a stick put into the water which seems to be broken but is not so and far be it from us to beleeve our own eyes against her Was this charity or stupidity rather Charity may be ingenuous but not servile and blockish Levit. 19.17 It is not love but hatred if Moses may judge to suffer sin in a dearest friend to passe uncontroulled Good Asa deposed his own mother for her idolatry and our Edward the sixt would not be drawn by any perswasion of friends
Christ and forthwith thou shalt see him play Phineas part And again if Satan should summon us saith he to answer for our sinnes or debts in that the wife is no sutable person but the husband we may well bid him enter his action against our husband Christ and he will make him a sufficient answer Thus Mr. Bradford in a certain letter of his unto a friend In righteousnesse and in judgement in loving kindnesse c. These are the gems of that ring that Christ bestoweth upon his Spouse saith Mercer These are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or love-tokens that Christ the Bridegroom giveth to his Bride the Church saith Tarnonius Here he promiseth to performe to her and to work in her all those offices and requisites due from married couples in that estate the one to the other God will both justifie her by the imputation or Chriâ—â—s righteousnesse and sanctifie her by the spirit of judgement that is or sanctification See John 16.10 11. Matth. 12.20 and the Note there And because the best have their frailties and although they be vessels of honour yet are they but earthen vessels and have their flawes their cracks therefore it is added I have betrothed thee unto me in loving-kindnesse and in mercies q. d. My heart and wayes towards you shall be full of gentlenesse and sweetnesse without moâ—osity or harshnesse My loving-kindnesse shall be great Neh. 9.17 marvellous great Psal 31.21 Excellent Psal 36.7 Everlasting Esay 54.8 Mercifull Psal 117.2 Multitudes of loving-kindnesse Psal 36.5 Esay 63.7 as for my mercies or bowels of compassion towards you they are incomprehensible as having all the dimensions Ephes 3.18 Thy mercy O God reacheth unto the heavens there 's the height of it Great is thy mercy towards me and thou hast delivered my soul from the lowermost hell there is the depth of his mercy Psal 86.13 The earth is full of thy goodnesse there is the breadth of it All the ends of the earth have seen thy salvation there is the length of it O pray to see that blessed sight Ephes 1.18 and 3.18 that beholding as in a glasse this glory of the Lord shining bright in his Attributes you may be transformed into the same image 2 Cor. 3.18 from glory to glory and as in water face answereth to face as lead answereth the mould as tally answereth tally Indenture indenture so may we resemble and expresse the Lord our Husband in righteousnesse holinesse loving-kindnesse tender mercies and faithfulnesse that as the woman is the image and glory of the man so may we be of Christ For our encouragement it must be remembred that the Covenant that Christ maketh with us is a double Covenant to performe his part as well as ours to make us such as he requiretâ— us to be in all holy conversation and godlinesse for which end also we have a â—uplicaâ— of his Law written in our hearts Jer. 31.33 a law in our mind answerable to the law of his mouth Rom. 7.23 In a word he graciously undertaketh 〈…〉 parts therefore is the Covenant everlasting and the fruits of it are sure merâ—â— compassions that fail not In foedere novo nihil potest incidere quo miniss sit â—â—â—raum quum non sit ei adjecta conditio saith Mercer upon this Text that is In the new Covenant there can nothing fall out whereby it should not be everlasting sith there is no condition required on our part That faith or faithfulnosse mentioned in the next verse God requireth not as a mutual restipulation of our part as works were in the old covenant But here it is rather a declaration of his pleasure what he would have us to do and whereto he will enable us It is not a condition to endanger the Covenant but an assurance that he will give us strength to keep it Verse 20. I will even betroth thee unto me in faithfulnesse Tremellius Drusius and Tarnonius render it in fide in faith and interpret it of de fide vera et salvifica of that true justifying faith whereby we are united to Christ And for this they urge the next words as an Exposition of these And they shall shall know the Lord alledging some other texts of Scripture wherein saving knowledge is put for justifying faith as Esay 53.11 Jer. 31.33 Job 17.3 The Septuagint also render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tarnou in exer cit Biblic See Master Dugards treatise called The change Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the New Testament is oft used for saving and growing faith Tit. 1.1 Col. 2.1 and 3 10. which indeed is the bond of the spirituall marriage and is it self nothing else but a fiduciall assent presupposing knowledge For man is a rationall creature faith a prudent thing comprehending in it self these three acts 1 knowledge in the understanding 2. Assent or rather Consent in the Will 3. Trust or confidence in the heart certainty of Adherence if not of Evidence The Papists fasten faith in the will as in the adaequate subject that they may the mean while do what they will with the understanding and the heart To which purpose they exclude all knowledge detest Trust in Christs promises expunging the very name of it every where by their Indices Expurgatorij A blind belief as the Church beleeves is as much as they require of their misled and muzzled Proselytes Bellarmine saith that faith may far better be defined by ignorance then by knowledge But how shall men beleeve on him of whom they have not heard Let us leave to the Papists their implicit faith and their blind obedience and cry after Christ as that poor man did Lord that mine eyes might be opened and that I may know the Lord yea grow in grace and in the knowledge of our Lord Jesus Christ These things have I written unto you saith Saint John to those that were no Babyes or Zanyes in faith or knowledge that beleeve on the name of the Son of God that ye may know that ye have eternall life and that ye may yet more beleeve in the Son of God 1 John 5.13 David though he had proceeded further in the discovery of Divine truthes then those before him Psal 119.99 yet he was still to seek of that which might be known ver 96. Even as those great discoverers of the new-found lands in America were wont to confesse at their return that there was still a Plus-ultra more yet to be discovered Vers 21. And it shall come to passe in that day In that time of grace and reconciliation fitly set forth by the name of a day in regard of 1 Revelation 2 Adornation 3 Consolation 4 Distinction 5 Speedy Preterition I will hear saith the Lord of Hosts that is I that have the command of both the upper and nether springs and forces Sun Moon Stars c. Deut. 4.9 those storehouses of Gods good treasure which he openeth to our profit Deut. 28.12 and therehence makes a
mourn a little for so great sins as ye are guilty of let your laughter be turned into mourning and your joy into heavinesse Vse al good means to work your hearts to a through humiliation turning al the streams of your affections into this one channel that serves to drive the mil for the grinding of the heart Thus humble yourselves in the sight of the Lord and he shal lift you up yea thou shalt lift up thy face unto God and have delight in the Almighty Thou shalt make thy prayer unto him and he shall hear thee and thou shalt pay thy vows z Job 22.26 27. He shal remember all thine offerings and accept thy burnt sacrifice He shal grant thee according to thine own heart and fulfil all thy counsel a Psal 20.3 4 In the time of the Levitical service there were two several altars one without the tabernacle to slay the beasts on and another within to offer incense upon To teach us that if we would be the temples and tabernacles of the living God and have him pleased with our sacrifices of righteousnesse with our offerings and whole burnt-offerings b Psal 51. vlt. we must slay our bullocks on the outer altar mortifie our beastly sins I mean that raigne in the outward man the deeds of the body by the spirit c Rom. 8 1â— before we kindle our incense of devotion in the inward man So shall God smell a sweet savour of rest from us and we interchangably of life and peace from him But thus much be spoken to them SECT VI. Vse 3. Exhortation to the best to be humbled for their 1. not prizing their priviledge 2. not praising God for it 3. not improving it to the utmost NExt to all such as are already in favour with God and can tell as much by his good acceptance of their services mine exhortation from this point is double First to reflect with Pharaohs butler and calling to minde their sins this day be humbled for a threefold evill First for not prizing this priviledge to the worth of having Gods eye alwayes upon us his eare open unto us his presence with us his providence over us the good-will of him that dwelt in the bush round about us d Deut. 33.16 his goodnesse and mercy to follow us all the dayes of our lives we dwelling in the house of the Lord for ever e Psal 23. ult Secondly for not praising God as we ought for this inestimable benefit So David held it and celebrated it often Blessed be God saith he which hath heard the voice of my supplication f Psal 28.6 Blessed be God which hath not turned away my prayer nor his mercy from me g Psal 66. ult Who am I and what is my people that we should offer so willingly after this sort Now therefore O our God we thank thee and praise thy glorious Name h 1 Chro. 29.13 14. c. O look upon this thankfull man and chide your selves soundly for your unthankfulnesse or at least for your few and feeble prayses for so many services well taken at your hands Hath God enlarged himself to us and are we thus straitened in our own bowels i 2 Chr. 6.12 Hath God harkened to Hezekiah's chattering and shall he not render according to what he had received k 2 Chr. 32.25 especially having vowed better things so deeply as he did l Es 38.19.20 'T is possible then ye see that the best should forget themselves in this kinde and twenty to one but we have also Oh see it by your selves and be humbled for this shamefull unthankfulnes Thirdly for not improving this indulgence by making our best of it falling into that sin by supine negligence that Ahaz did of stubborn wilfulnesse Ask thee a signe saith the Prophet of the Lord thy God Ask it either in the depth or heighth above m Es 7.11.12 Expounded Here was a fair offer to a gracelesse caitiff that where sin abounded grace might superabound But Ahaz said I will not ask neither will I try the Lord as if he should have said I l'e ask no askes I know a trick worth two of that let God keep his signes to himself I crave no such curtesy at his hands c. This is that Ahaz a stiff Stigmatick an unworthy churl a prophane bedlam Now as in water face answereth to face so doth the heart of a man to a man n Prov. 27.19 As there were many Merij in one Caefurt so there are many Cains and Ahaz's in the best of us all T is certain ther 's none of us but have within that which may send forth as great a wickednesse as his and 't is well if the best of us have not coasted upon his unkind usage of his God by rejecting his sweet offers or at least by not making often triall of his gracious acceptance after manifold experience Oh how should we abound in Gods work o 2 Cor. 9.8 1 Cor. 15. ult yea abound more and more p 1 Thess 4â—1 as the Apostle would have it sith he harkens and heareth and ever looketh upon our labour of love with an eye of delight so that if we would but do him eye-service it were sufficient How should we be dayly and hourly serving such a Master that giveth such large incouragement by his both assistance and acceptance how should we be continually sowing more good performances into his bosome the fruit whereof we should be sure to reap in our greatest need for as sin lies at our door to do us hurt q Gen. 4.7 so doth every christian service lye at Gods door to do us good It is certain that he is so farr taken with them that of his kingly munificence he bids us ask what we will and it shall be given us r Iosh 15.17 And surely he is deservedly miserable that will not make himself happy by asking a better condition Oh that ever any beloved Esther any faithfull soul I mean should sit feasting and banquetting with God her Ahashuerosh in the ordinances of life feeding on the fat and drinking of the sweet and not bethink her selfe then what suites she hath to commence what boones to beg what Hamans to hang up what Mordecaies to preferr what grace I mean to get what corruption to quell what friend to speak for what child to prefer c. How should she be sure of her request even to the whole of Gods kingdome why art thou thus lean from day to day said Jonadab to Amnon Art not thou the kings son Å¿ 2 Sam. 13.4 and so maist have any thing for asking why is thy countenance sad sith thou art not sick t Neh. 2.2 said the king to Nehemiah How sensible saith a great Divine thereupon do we think the father of mercies is of all our pensive thoughts when a heathen master is so tender of a servants grief How ready should our tongues
fulfilled at the restitution of all things which they make to be at the time of the call of the Jewes But when I find Nebuchadnezzar and other enemies of the Church to be called Lions Leopards Wolves c. as Jerem. 5.6 and elswhere I cannot but think that these might be here meant in part at least Virg. ponentque ferocia Poeni Corda volente Deo according to Peters vision Act. 10. and that God will so meeken the spirits of his converts that they shall not hurt nor destroy in all his holy mountain Esay 11.9 The literall sense is very good I grant but yet it is still to be taken as all such promises are 1. with exception of the cross here 2. with expectation of the full accomplishment hereafter in the state of perfection And I will break the bowe and the sword and the battle out of the earth These words seem to be opposed to that threat Chap. 1.5 I will break the bowe of Israel c. And it is as if he should say After that I have broken their power and tamed their pride by the enemies forces then I will punish those enemies and so take order with them that they shall not hurt my people by any of their hostilities Lo peace is a piece of Gods Covenant and covenant-covenant-mercies are very sweet when all the paths of the Lord are mercy and truth Psal 25.10 Not mercy onely but truth too that comes by vertue of a covenant Mark what God saith to Abraham Gen. 17.20 21. I have blessed Ishmael twelve Princes shall he beget but my Covenant will I establish with Isaac And in the same Chapter Divines observe that in ten verses thereof God repeateth his Covenant which he made with Abraham thirteen times to note thus much that that was the mercy indeed that must satisfie Abraham in all his troubles sorrows and afflictions For the Covenant of Gods peace shall not be removed no not when the mountains shall depart and the hils be removed Esay 54.10 The Lord will give strength to his people the Lord will blesse his people with peace Psal 29.11 and will make them to lie down safely Being gathered under my wings they shall repose themselves upon my power and providence committing themselves to me in well-doing All true and solid security whether inward or outward all true peace whether of countrey or of conscience floweth from Gods favour Psal 3. 4. Hence the Apostle wisheth grace and peace and the Angels sang Ephes 1.2 Luke 2 14. Deut. 33.16 Glory be to God on high and peace on earth even the peace of good-will toward men the good-will of him that dwelt in the bush The Lord is with me saith David I will not fear what man can do unto me I will sleep and wake and wake and sleep again Psal 3. for the Lord sustaineth me No wonder I slept so soundly and safely said King Philip when Antipater watched me Abner watched not so well when David fetcht away Sauls spear and pitcher and was barely told of it Phil. 4.7 1 Pet. 1.5 Lev. 26.5 Psal 116.7 Ishbosheth was slain whiles he slept The Saints go ever under a double guard the peace of God within them and the power of God without them and may therefore in utramque aurem dormire lie down safely See Ier. 23.6 call their souls to rest Verse 19. And I will betroth thee unto me for ever This because it could not be easily beleeved is thrice repeated We beleeve not what ever men may dream to the contrary without much ado and many conflicts When faith goes about to lay hold on Christ the devils raps her on the fingers and would beat her off Hence she is fain to take great pains for it to work hard for her living The Apostle speaks more then once of the work of faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess 1.3 and 2 Epist 1.11 And it is no lesse difficult say Divines to beleeve the Gospel then to fulfill the Law No man can come unto the Son except the Father draw him the soul naturally hangs back and had as lief put off its immortality as put on Christ Joh. 6. The devil also doth his utmost to hinder The contest was not so great betwixt Michael and him concerning Moses his dead Body as it is here betwixt the beleever and him concerning Christs living body And should not God mightily assist the businesse would never be done Hence faith is called the faith of Gods power Tarnan Col. 2.12 the faith of his operation and what an Almighty power God doth therein put forth is elegantly described by the Apostle in that sixfold gradation Ephes 1.19 which shews it to be more then a morall swasion Betroth thee I will I will I will saith God here and some think the Sacred Trinity is here though darkly according to the manner of those times brought in betrothing the Church in this trina repetitio And mark that he doth not say I will be reconciled unto thee and receive thee again after thy foul-playes with me for Reconciliationes ferè sunt vulpinae amicitiae inter homines Men are seldom reconciled heartily but I will espouse thee marry thee unto me and that for ever I will null the Bill of divorce love you no lesse then if you had continued true to me or were now a pure Virgin Quis hanc Dei bonitatem dignè collaudet saith Drusius Who can sufficiently set forth this goodnesse of God When God once pardoneth sin he will remember it no more he will not come with back-reckonings Discharges in justification are never repealed or called in again Peccata non redeunt is a true axiom and it is no lesse true that peccata non minuunt justificationem God can pardon sins of all sizes and assoon disperse the thick cloud as the cloud Esay 44.22 See the matchlessnesse of his mercy to a repenting adulteresse Jer. 3.5 What greater love can he shew to her then to marry her again and rejoyce over her as a bridegroom rejoyceth over his bride Esay 62.5 Yea to rest in his love and to joy over her with singing Zeph. 3.17 and to do this for ever as it is here promised so that there shall be no more breach of conjugall love and communion for ever betwixt them Ama amorem illius Oh love this love of his saith Bernard and reciprocate And as the wife will keep her bed onely for her husband saith Mr. Bradford Martyr although in other things she is content to have fellowship with others Acts Mon. fol. 1503. as to speak sit eat drink go c. so our consciences which are Christs wives must needs keep the bed that is Gods sweet promises alonely for our selves and our husband there to meet together to embrace and laugh together and to be joyfull together If sin the law the devil or any thing would creep into the bed and lie there then complain to thine husband
all these fruits the fruits of Lebanon a most sertile mountain the valleys whereof were most rich grounds for pasture corn and vineyards as the dew unto Israel he shall blossom as the lilly Quot verba tot lumina imo flumina orationis This Prophet aboundeth with similitudes as is before noted See chap. 12.10 with the Note there He beginneth here with a Simile drawn from the dew of heaven a mercy very much set by in those hotter countreys especially where from May to October they had no rain The Chaldee Paraphrase and Hebrew Doctours understand this Text concerning Christ and his benefits Psal 73.1 Gal. 6.16 Ephes 1.3 Truely He is good to Israel to the pure in heart Peace and mercy sanctity and safety all spirituall benedictions in heavenly things in Christ shall be upon the Israel of God What the dew is to the herbs fields fruits that is Christ to his Israel 1. The dew comes when the air is clear so doth Christ by his blessing Aristot lib. 1. meteor cap. 10. Plin lib. 2. cap. 60. lib. 18. cap. 29. when the light of his countenance is lift up upon us 2. As the dew refresheth and cherisheth the dry and fady fields hence it is called the dew of herbs Esay 26.19 which thereby recover life and beauty so doth Christ our hearts scorcht with the sense of sinne and fear of wrath 3. As the dew allayeth great heats and moisteneth and mollifieth the earth that it may fructifie so Christ cooleth the Devils fiery darts and filleth his people with the fruits of righteousnesse He is unto them as a cloud of dew in the heat of harvest Esay 18.4 and maketh their souls as so many watered gardens Jer. 31.12 4. As the dew falls in a narrow compasse without noise and is felt onely by those in the force of it on whom it descends so the grace of Christ watereth his faithfull onely secretly and sweetly insinuating into their hearts the stranger medleth not with their comforts See Joh. 14.17 The cock on the dunghill knows them not he shall grow as the lilly which hath its name in the Hebrew from its six leaves and serves here and elsewhere to set forth the great comelinesse Cant. 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sweet odour and true humility of the Church for the lilly groweth in vallies as Theophylact upon this Text noteth sweet it is but not great and the more it blossometh the more it shooteth upwards to teach us heavenly-mindednesse It is also of a perfect whitenesse to mind us of innocency Her Nazarites were purer then snow whiter then milk Lib. 21. cap. 5. Lam. 4.7 Lastly Lilio nihil est foecundius saith Pliny nothing is more fruitfull then the lillie Et lachrymâ suâ seritur saith the same Authour it is sown in its own tears Weeping Christians grow amain c. and cast forth his roots as Lebanon i. e. As the Cedars of Lebanon as the Chaldee Paraphrast interpreteth it or as the frankincense-tree which taketh very deep rooting so Cyril senceth it The lilly with its six white leaves and seven golden-coloured grains within it soon fadeth and loseth both beauty and sweetnesse Rom. 6.10 but so doth not Christ and his People He can as well die at the right hand of his Father as in the hearts of his Elect where he dwels by faith whereby they are rooted and grounded in love strengthened with might by his Spirit in the inner man Ephes 3.16 17. so that the gates of hell cannot prevail against them Immoâ—a manet is the Churches Motto Nec fluctu nec flatu movetur which is the Venetian Motto They that trust in the Lord shall be as Mount Zion which cannot be removed but abideth for ever Psal 125. Winds and storms move neither Libanus nor the well-rooted Cedars thereof which the more they are assaulted the better they are rooted So fareth it with the Saints Plato compareth man to a tree inverted The Scripture oft compareth a good man to a tree planted by the rivers of waters that taketh root downward and beareth fruit upward 2 King 19.30 quae quantum vertice ad auras Virg. Aeneid lib. 4. Aethereas tantum radice ad tartara tendit Let us cast forth our roots as Lebanon stand fast rooted in the truth being stedfast and unmoveable alwayes abounding in the work of the Lord and with full purpose of heart cleaving close unto him 1 Cor. 15. ult being established by his grace Col. 1.11 Heb. 12.28 and 13.9 In the Civil Law till a tree hath taken root it doth not belong to the soil whereon it is planted It is not enough to be in the Church except like the Cedars of Lebanon we cast forth our roots and are so planted that we flourish in the Courts of our God and bring forth fruit in our old age Psal 92.12 13 14. Verse 6. His branches shall spread Heb. shall walk or expatiate shall reach out and stretch themselves all abroad so shall the Church be propagated all the earth over She shall flourish as the Palm-tree which though it have many weights hung on the top and many snakes hissing at the root yet it still saith Nec premor nec perimor I am insuperable I am like a green Olive-tree in the house of God I trust in the mercy of God for ever and ever Psal 52.8 and his beauty shall be as the Olive-tree that goodly tree Lev. 23 40. that retaineth her greennesse in the depth of Winter yea in that Universall deluge Noahs Dove met with an olive-leaf The Lord hath called thy name saith the Prophet to the Church Jer. 11.16 A green olive-tree fair and of goodly fruit The Cypresse is fair but not fruitfull the fig-tree fruitfull but not fair and flourishing But the olive-tree is both fair and fruitfull her fruit also is of singular use to mankind both for food and physick and light for the lamp Exod. 29.20 Lev. 6.15 16. In one respect it is an emblem of peace it maketh the face shine Psal 104.15 and in the other it is an emblem of grace and spiritual gifts 1 Iob. 2.20 of increasing with the increase of God by the Spirit and of reigning with him in eternall glory and his smell as Lebanon Whereby is meant the sweet savour of the Gospel which spreadeth it self abroad in the ministery of the Word and in the lives of belcevers 2 Cor. 2.14 15. who besides their continuall offering up to God spirituall incense and services in prayers thanksgivings alms and good-works they perfume the very air they breath upon by their gracious and savoury communication Ephes 4.29 yea the very company they come into as a man cannot come where sweet spices and odours are beaten to the smell but he shall carry away the scent thereof in his cloathes Nihil nisi foetidain â—â— foedum exhalavit River When the spirit of Christ blowes upon them and grace is poured into their hearts then their
because they did not but stood stouting it out with God which was their manner from their youth therefore were the Syrians before and the Philistines behind to devoure Israel with open mouth and for all this his anger was not turned away but his hand was stretched out still Isay 9.12 13. Besides the hinderance and hurt they did to others by standing out For ifye turn again to the Lord your brethren shall find compassion said Hezekiah to his people moving them to repent 2 Chr. 30.9 And should not we lend them this friendly help and I will turn to you saith the Lord of Hosts And should not such a favour from such a Lord melt them and make them malleable Rom. 2.4 Ioel 2. If. 55.7 Mat. 3.3 Psal 130.4 Iam. 4.4 Lukâ— 15. Should not the goodnesse of God lead them to repentance Should they not rent their hearts because God is gracious return unto him because he will multiply pardon repent because his kingdome is now at hand feare him the rather because with him there is mercy draw nigh to him who thus drawes nigh to them make hast home with the prodigall where there is bread enough Surely nothing worketh so much as kindnesse upon those that are ingenuous Those Israelites at Mizpeh drew water and powred it forth before the Lord upon the return of the Ark. There is no mention of their lamenting after the Lord while he was gone 1 Sam. 7. but when he was returned and settled in Kiriath-jearim 1 Sam 7.6 2 Cor. 5.14 Tit. 2.14 David argues from mercy to duty Psal 116.8 9. Ezra from deliverance to obedience chap. 9.13 14 The love of Christ constraineth us saith Paul his grace that bringeth salvation teacheth us to denyungodlinesse and to live up to our principles Rom. 12.1 I beseech youby ' the mercies of God saith the same Apostle as not having any more prevailing more heart-attaching attracting argument in the world to presse them with I have loved thee with an everlasting love therefore with mercy have I drawn thee Ier. 31.3 And againe I drew them with the cords of a man with bands of love Hos 11.4 that is with reasons and motives of mercy befitting the nature of a man with rationall motives to neglect mercy is to sin against humanity not to convert by kindnesse is to receive the grace of God in vaine nay it is to heape up wrath against the day of wrath A son feeling his fathers love creepes nearer under his wing A Saul sensible of Davids curtesy in sparing him when he might have spilt his blood was strangely moâ—â—ified and melted into teares Shall God offer to turn to us and we refuse to turn to him Shall he beseech us to be reconciled and we go on in our animosities and hostilities Doth he offer to powre out his spirit even upon scorners and to make known his words unto them and all this that they may turn at his reproof Prov. 1.23 And shall they yet turn their backs upon such blessed and bleeding embracements Had God given us but one Prophet and forty dayes time only to turn unto him as he dealt by Niniveh that great city surely we should have repented long agone in sackcloth and ashes But how justly alasse may he complaine of us as he did once of Jezabel Rev. 2.21 I gave them space to repent but they repented not I have striven with them by my spirit and wooed them by my word I have heaped upon them mercies without measure and all to bring them back into mine own bosom I have also smitten them with blasting and mildew with judgements publike and personall and yet they have not turned unto me saith the Lord Am. 4.9 Ah sinfull nation c. If any ask What can we do toward the turning of our selves to God I answer First you must be sensible of your own utter inability to do any thing at all toward it Ier. 10.23 Btza Iob 15.5 Philip. 2.12 Non minus difficile est nobis velle credere quam cadaveri volare It is no lesse hard for us to be willing to beleeve then for a dead carcase to fly upwards Secondly know that yet it is possible feisable by the use of these meanes that God hath appointed who also hath promised to make it both possible and easie to us He bad Moses fetch his people out of Egypt but himself effected it He bad the Israelites go and blow down the walls of Jericho they obeyed him and it was done So here Thirdly as our liberty in externall acts is still some as to come to the publike ordinances to set our selves under the droppings of a powerfull ministery and there to lie as he did at the pool of Bethesda waiting the good houre so must our indeavours be answerable The Bereans brought their bodyes to the Assembly took the heads of St. Pauls sermon compared them with the scriptures Act. 17.11 12. and yet they were unconverted Fourthly make much of the least beginnings of Grace even those they call Repressing since they prepare the heart for conversion See Luk. 11.32 Fiftly Pray Turn us O God and we shall be turned Draw us and we shall run after thee And here remember to be earnest Ask seek knock as the importunate neighbour that came to borrow two loaves or as the widdow that came for justice Luke 18.1 and would not away without it He that heareth the young ravens that cry onely by implication will he be wanting to his weake but willing servants Lastly wait for the first act of conversion the infusion of the sap of Grace which is wholy from God our will prevents it not but followes it and whensoever the spirit imbreatheth you turn about like the mill when God hath tuned and doth touch you do you move and make melody resigning up your selves wholy to him and putting your selves out God into possession Thus if you turn to him he will turn to you The Lord is with you whiles ye be with him If ye seek him he will be found of you but if ye forsake him he will forsake you 2 Chron. 15.2 See that ye refuse not him that speaketh in this text with so much affection and earnestnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.25 see that ye slight him not that ye shift him not ofâ— as the word signifieth for if they escaped not who refused him that spake on earth much more shall not we escape if we turn away from him that thus speaketh from heaven sc by his blood Word Sacraments Mercyes motions of his spirit crosses c. When Physick that should remove the disease doth cooperate with it then death comes with the more paine and speed The stronger the conviction of sin is the deeper will be the wrath against it if it be not by repentance avoyded No surfet more dangerous then that of bread no judgment more terrible then that which growes out of mercy offered and despised Verse 4. Be ye
of 240000. Dio in Tra. thousand and as they still do Christians where they can without danger of being discovered whom also they curse in their daily prayers with a Maledic Domine Nazaraeis and by whom they are every where so contemned and hated that they are exiled out of the world cast out of many countries and where they are suffered as in Turkey they are at every Easter in danger of death For Biddulph telleth us that if they stirr out of doors between Maundy-Thursday at noon and Easter-eve at night the Christians among whom they dwell will stone them because at that time they crucified our Saviour derided and buffeted him for I set all men every one against his neighbour And I set emisi or commisi not permisi or dimisi as the Vulgar hath it I set on or sent out not I let or suffered all men Gods holy hand hath a speciall stroke in the Churches afflictions whosoever be the instrument Herehin his all-disposing Providence is not only permissive but active Esay 45.7 I make peace and create evill that is warr and contention which is called evill by a specialty as including all evills Omega nostrorum Mars est Mars Alpha malorum But is there evill in a city and I have not done it Am. 3.6 for a punishment sent an evill spirit of division and discord between Abimelech and the men of Shechem Iudg. 9.23 not by instilling any evill motions into their minds but in a way of just revenge for their treachery and cruelty to Gideons family This God doth 1. by letting loose Satan upon them that great kindle-coale and make-bate of the world to raise jealousies heart-burnings and discontents between them 2. By giving them up to the lusts and corruptions of their own wicked hearts 3. By giving occasions of enraging them more and more one against another And here the wickednesse of these factions and fallings out is wholy from their lusts that warr in their members Iam. 4.1 and not at all of God though his providence do concurr like as the stench of the dung hill riseth not from the Sun though the Sun-shine upon it be the occasion of it every one against his neighbour A sad case that common misery should not breed unity amongst them that necessity had not made them lay down their private enmities that being vexed so by the common adversary they should yet vex and interteare one another Blowes enough were not dealt by the Samaritans Ammonites and other Malignants but their own must add to the violence Still Satan is thus busy and Christians are thus malicious that they must needs fall out by the way home and give bloody-noses too sometimes St. Iames calls upon such to resist the devil that is their unruly passions of rage and revenge Iam. 4.1 â— wherewith the devill empestereth and embroileth their spirits and like your cockmasters sets one to kill another that at night he may feed upon both Verse 11. But now I will not be unto the residue c. Now that the Temple is well-nigh perfected and so the cause of my displeasure removed the matter you see is already well amended and shall be yet better for there is a series a concatenation of Gods mercies like the links in a chaine every former drawes on a future if we break not the chaine by our unthankfullnesse Psal 11â— 16 The right hand of the Lord shall change all this saith Hope when it is at worst Flebile principium melior fortuna sequetur As when t is in better case it saith Return to thy rest O my soule for the Lord hath dealt bountifully with thee It is well for the present and yet it will be better hereafter Fury is not in God or if at any time it seem to be Psal 103.9 yet he will not alwaies chide neither will he keep his anger for ever It is with God in some sort as it was with David whose soule longed to go forth unto Absalom 2 Sam. 13.39 for he was comforted concerning Amnon seeing he was dead Let the Lord but see the rainbow of repentance appearing in our hearts and he will presently be pacified well he may wash us but he will never drown us Verse 12. For the seed shall be prosperous Or full and perfect as the Chaldee hath it it shall be fruitfull and yeeld a plentifull crop such as shall every way answer the desire of the husbandman Instead of your late scarcity whereof See Hag. 1.9 with the Notes you shall abound with plenty of all things Act. 14.17 feeding of the fat and drinking of the sweet and having your heart filled with food and gladnesse more particularly the vine shall give her fruit so that ye shall swim in wine and the ground shall give her encrease her full burden of the best so that your floors shall swell and your tables sweat with sweetest varieties and the heavens shall give their dew that womb of the morning wherein the fruits are conceived and I will cause the remnant of this people to possesse all these things whereas people are apt to attribute too much to meanes and second causes of plenty and prosperity God assumes the honour of all to himself Raine and fruitfull seasons are his gift Act. 14.17 And Hos 2.22 he resolveth the genealogie of corn and wine into himself I will heare the heaven and the heaven shall heare the earth c. And both here and elsewhere he giveth us to know that the reward of religion is abundance of outward blessings which yet are not alwayes entailed to godlinesse whatever Iesuites tell us of the Churches prosperity and plenty fetching her mark from the market to the end that it may be admired for it self and not for these transitory trappings Verse 13. As ye were a curse among the heathen The people of Gods wrath and of his curse Esay 34.5 ahhorred and accursed by all nations Ier. 24.9 lastly a proverb and a pattern for any fearfull imprecation Ezek. 14.8 as those that had the bloody wailes of Gods visible vengeance on their backs and Cain-like had his manifest mark upon their persons and proceedings The Turks at this day so hate the Jews for crucifying Christ that they use to say in detestation of thing I would I might dâ—e a â—ew then Let me be a Jew if I cozen thee c. Such a taunt and a curse this wretched people are still As they curse Christ and his followers continually every day so it comes into their bowels like water and like oyl into their bones Psal 10â— 18 O house of Judah and house of Israel i. e. Besides the two tribes of Judah and Benâ—amin diverse of the ten tribes that revolted for religion sake unto Judah were carried captive with them and afterwards returned out of captivity also in their company To them therefore as well as to the house of Judah is made the promise Twelve thousand of these ten tribes
the Angell of Gods presence and that went before the people in the wildernesse Such were those of the blood-royall and that succeeded David in the government but especially such were the Apostles Christs Mighties who should be endued with so many graces in majesty Authority Strength and truth that men should receive them Cornelius like as so many Angels of God yea even as Christ Jesus Gal. 4.14 Verse 9. I will seek to destroy I will make inquisition and diligent scrutiny I will draw them out of their lurking-places to execution as Saâ—l went to seek David upon the rocks of the wild-goats those high steep and craggy rocks 1 Sam. 24.2 which could not but be very tedious both to himself and to his souldiers to march in But he was set upon 't and would leave no place unsearched See his charge to the Ziphites to take knowledge of all the lurking-holes where he hid himself and to bring him word that he might seek him thorough all the thousands of Judah 1 Sam. 23.23 The Lord need not do so to find out his enemies for in him they live move and subsist Col. 1.17 they are everunder his view and within his reach He sitteth upon the circle of the earth Is 40.22 and can easily shake them out of it as by a canvasse Yea he sits in the height of heaven and wherein they deale proudly he is above them Exod. 18.11 disclosing their cabinet-counsels as he did Benhadads and blasting their designes to destroy all nations God stands not upon multitudes he takes not the tenth man but destroyes all nations be they never so many of them that come against Ierusalem that oppose or affront his people either with their virulent tongues or violent hands When a rabble of rebels shall set themselves against the Lord and against his Christ his mysticall Christ the Church he will utterly destroy them Mercer the word signifieth he will destroy them ut nihil reliquum maneat that there shall be no remainder of them Woe therefore to the Churches enemies for their destruction ever goes with the saints salvation Philip. 1.28 29. Esay 8 9. Prov. 11.8 Gods jealousie Zach. 1.14 and justice 2 Thess 1.6 will effect it surely severely suddely Verse 10. And I will pour upon the house of David Pour as by whole paile-fuls God is no penny-father no small gifts sall from so great a hand he gives liberally Iam. 1.15 and is rich to all that call upon his name Rom. 10.12 abundant in kindnesse Exod. 34.6 plenteous in mercy Psal 103.8 the grace of our Lord Jesus Christ hath over-abounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath overflowed all the banks 1 Tim. 1.14 indeed it hath neither bank nor bottom Oh pray for that blisse-full sight Eph. 1.18 and 3.18 19. that Spirit of wisdome and revelation of grace and of supplications Or deprecations of that utter destruction that shall befall other nations God will save his people but so as by prayer Psal 32.6 2 Chron. 7.14 Zach. 13.9 he will grace his own ordinance draw many suitours and derive many prayses to himself See Ezek. 36.37 Psal 50.15 and 116.2 Some render it a spirit of grace and of lamentations sc before the Lord when they felt the nailes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where with they had pierced Christ pricking their own hearts Act. 2.37 punctually pricking and piercing them and they shall look upon the whom they haue pierced Dacaru whom they have dâ—ggered or digged as Psal 22.16 him they shall look upon and lament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 1.7 Lam. 3. their eye shall affect their heart for the eye is the instrument both of sight and of sorrow and what the eye never sees the heart never rues The Sun looketh upon the earth draweth up vapours thence and distilleth them down again so doth the Sun of the understanding which till it be convinced the heart cannot be compuncted Sight of sin must precede sorrow for sin The The prodigall came to himself ere he repented of his loose practises men must bethink themselves or bring back to their hearts as the Hebrew hath it 1 King 8.47 ere they will say We have sinned and dealt perversely we have committed wickednesse See Ier. 8.6 Psal 38.18 An infant in the womb cryes not because he sees not but as soon as it comes into the light he sets up his note Get therefore your eyes anointed with eye-salve with this spirit of grace and supplications so shall you soon see saith Mr. Bradford martyr your face foull arrayed and so shamefull saucy mangy pocky and scabbed that you cannot but be sorry at the contemplation thereof It is the spirit that convinceth the world of sin neither can the waters till his wind bloweth Psal 147.18 A sigh is not breathed out for sin till the spirit imbreach the same into us and they shall mourn for him Or for it viz. for their crucifying the Lord of glory in their forefathers and having a great hand in it themselves sith their and our sins were thorns and nails that pierced him the lance that let out his heart-blood c. We bound him with cords we beat him with rods buffetted him with fists reviled him with our mouths nodded at him with our heads c. We were the chief actours and principal causes that set awork Judas Pilat c. Oh stand a while with the devout women and see him bleeding groaning dying by the wounds that we gave him and mourn affectionatly over him as here they shall mourn with such outward pomp and rites as are used at fune ralls as wringing the hands beating the breasts shaking the head and the like externall gestures and expressions of heavinesse and shall be in bitternesse by inwardnesse of extream grief as when Davids heart was leavened with it Psal 73.21 it was sowred with goodly sorrow and sowced in the teares of true repentance So Peter went forth and wept bitterly Mat. 26.15 waters of Marah flowed from Mary Magdalens eyes which were as a fountain for Christs feet here sorrow was deep and down-right producing repentance never to be repented of The sorrow we conceive for an unkindnesse offered to Christ must not be slight and sudden but sad and soaking like that of the Israelites met at Mizpeh when they drew water before the Lord 1 Sam. 7.6 whereunto the Prophet Jeremy seemeth to allude when he seriously wisheth that his head were waters c. Ier. 9.1 and David with his rivers of teares Psa 119.136 His heart was soft and soluble now softnesse of heart discovers sin as the blots run abroad and seem biggest in wet paper and as when the Cockatrice egge is crushed it breakes forth into a viper Isa 59.5 Now to make and keep the heart soft and tender the consideration of Christs dolorous passion must needs be of singular use and efficacy as the sight of Câ—sars bloody robes brought forth greatly affected the people of Rome and edged them to revenge The
saith David Psal 51.4 Lo there lay this pinch of his grief that he had offended so good a God It was the Myrrhe and its scent that Christ had dropped on the bars of the door that waked the drousy Spouse and made her bowels fret Cant. 5. This made her first weep in secret and then seek out after him whom her soul loved She first went to enquire of the Lord as Rebecca did Gen. 25.22 and then she hears from him those sweet words Cant. 2.14 Oh my dove that art in the clefts of the rocks that hast wrought thy self a burrough a receptacle of rest in the Rock of ages in the secret places of the stars whither thou art retired as for security so for secrecy to mourn as a dove and to pray for pardon Shew me thy face which now appeareth most orientally beautiful because most instampt with sorrow for sin Let me hear thy voice which never sounds so melodiously as when thy heart is broken most penitentially for sweet is thy voice and thy countenance comly and their wives apart Sarah had her peculiar tent Ge. 24.65 wherein she dwelt Ge. 18.6 died Ge. 23.2 Rebecca likewise had her retiring-room whither she went to enquire of the Lord Ge. 25.22 Rachel Leah had their several tents apart from Iacobs Ge. 31.33 Miriam and her women do apart by themselves praise God for deliverance Exo. 15.20 Esth 4.16 I and my maidens will fast likewise saith Esther In a time of solemn humiliation let the bride-groom go forth of his chamber and the bride out of her closet Ioel 2.16 See 1 Cor. 7.5 Amongst both Jews Greeks and Romans the women were separated from the men in publike acts and assemblies in times of common calamity especially as may be gathered out of Plutarch Athenaeus Virgil Livy ad templum non aequae Palladis ibant Iliades Stratae passim Matres crinibus Templa verrentes veniam irarum coelestium exposcant saith He The men by themselves and the women by themselves sought to appease the angry Gods Here they are severed to shew that they wept not for company sed sponte proprio affectu as Calvin hath it but of their own accord and out of pure affection they freely lamented not so much for Christs dolorous death as for that themselves had a chief hand in it and were the principal causes of it The best kinde of humiliation is to love and weep as that woman did Luk. 7. who made her eyes a fountain to wash Christs feet in and had his side opened for a fountain to wash her soul in as it is Chap. 13.1 A remnant according to the election of grace Rom. 11.5 all the families that remain Out of every family of this people God will have some converts A thing so incredible that to perswade it the Prophet may here seem to some prophane person to use more words then needeth CHAP. XIII Verse 1. IN that day there shall be a fountain opened Nunc fructum poenitentiae adiungit sath Calvin here This is the fruit of their repentance No sooner mourn they over Christ but they are received to mercy I said I will confesse my transgressions unto the Lord and or ever I can do it thou forgavest the iniquity of my sin that is both the sting and stain of it the guilt and the filth Psal 32.5 the crime and the curse Repent and your sins shall be blotted out saith Peter to those nefarious Kill-Christs Act. 3.9 God will crosse the black lines of your sins with the red lines of his sons blood 1 Ioh. 1.6 A fountain shall be opened not a cistern but a spring a pool better then that of Siloam which is by interpretation Sent Iohn 9.7 and so a type of Christ who loved us and washed us from our sins with his own blood and hath made us kings and priests unto God and his father to him be glory and dominion for ever and ever Amen To seal up this matchlesse mercy to us Rev. 1.5.6 he sent first by the hand of his forerunner and baptized those that repented for the remission of sins Mat. 3.2 Act. 2.38 And afterwards he set wide open this blessed fountain this laver of regeneration and renewing of the holy Ghost Tit. 3.5 Saying by his Ministers to every beleever as once to Paul Arise and be baptized and wash away thy sins calling on the name of the Lord. Act. 22.16 whereunto salvation is promised Rom. 10.13 Ioel 2.22 Baptisme also is said to save us 1 Pet. 3.21 sc sacramentally for it sealeth up salvation to the beleever Mar. 16.16 and is of perpetual and permanent use to him for that purpose his whole life thorowout ut scaturigo semper ebulliens as a fountain bubbling up to eternal life Here then the Sacrament of Baptisme is prophecied of and promised And hence haply the Baptisme of Iohn is said to have been from heaven Mat. 21.25 All the Levitical purifications pointed to this Kings-Bath of Christs meritorious blood this ever-flowing overflowing fountain for the grace of our Lord Jesus hath abounded to flowing over as S. Pauls expression is with faith and love which is in Christ Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither can it ever be dried up as was the river Cherith the brooks of Tema c. but is an inexhausted fountain a fresh-running spring for all that have but a minde to make toward it Tam recens mihi nunc Christus est ac si hac horâ fudisset sanguinem saith Luther Christ is still as fresh and soveraign to me as if this very hour he had shed his blood He was the Lamb slain from the beginning of the world and shall be so to the end thereof Cruci haeremus sanguinem sugimus intra ipsa Redemptoris nostri vulnera figimus linguam saith Cyprian of the Lords Supper i. e. We cleave to the crosse at this holy ordinance we suck Christ's blood we thrust our tongues into the very wounds of our Redeemer and are hereby purged from all pollutions of flesh and spirit to the house of David and to the inhabitants of Ierusalem i. e. To all sorts and sexes of penitents be they noble or ignoble strong Christians or weak see Zach. 12.8 none shall be secluded from this fountain thus opened or exposed to all not sealed and shut up as that Cant. 4.12 God is no respecter of persons but in every nation he that feareth him Act. 10.34 35. and worketh righteousnesse is accepted of him for sin and for uncleannesse i. e For all sorts of sinnes though they be such as in their desert do separate us from communion with God and company of men See Levit. 12. and 15. render us worthy to be excommunicated proscribed and banished out of the world as pists and botches of humane society by a common consent of nations as the obstinate Iews are at this day for their inexpiable guilt in crucifying Christ The vulgar here
〈◊〉 〈◊〉 The Deliverer It was the thankfull acknowledgement of Generall Captaines and souldiers at Edge-hill-fight that the Lord was seen in the Mount Never lesse of man in such a businesse never more of God But what shall it prosit a man to conquer countries 2 Tim. 2.26 and yet be vanquished of vices to tread upon his enemies and yet be taken captive by the devill at his pleasure to command the whole world as those Persian kings and yet were commanded by their concubines so by their base lusts by yeelding whereunto they give place unto the very devill and receive him into their very bosomes Eph. 4.26 who therehence leads them away naked and barefoot as the Assyrian did the Egyptians Isa 29.2 How much better Valentinian the Emperour who said upon his deathbed that among all his victories over his enemies this one only comforted him viz. that by the grace and power of Christ Jesus he had got the better of his corruptions and was now more then a Couquerour even a Triumpher for they shall be ashes under the soles of your feet Even the ashes of that stubble burnt in Christs oven Verse 1. This shewes their utter and ignominious destruction And the like is foretold of mysticall Babylon Rev. 18. Tota eris in cineres quasi nunquam Roma fuisses sang Sibylla of old Fiat Fiat Our corruptions also shall one day be incinerated they are already buried Rom. 6.4 Col. 2.12 the fiery spirit of Christ will do with the body of sin as the King of Moab did with the King of Edom Am. 2.1 burn its bones into lime In the day that I shall do this sc partly here but perfectly at the last day Mean while sinne may rebel in Gods people but it cannot raigne Satan may nibble at their heele but he cannot come at their head the world may kill them but cannot hurt them Re of good chear saith Christ I have overcome the world Joh. 16.33 All evils and enemies shall cooperate for their good Rom. 8.28 saith the Lord of Hosts Who hath also said Heaven and earth shall passe but not one jot or tittle of my word c. Verse 4. Remember ye the law of Moses viz. Now henceforth in the fail of Prophecy for Malachy knew that after him untill the dayes of John Baptist no Prophet should arise Hence this exhortation to read and remember the Law as leading them to Christ the Law I say in all the parts of it not excluding the Prophets those Interpreters of the Law and most excellent Commentaries thereupon with like reverence to be read and received The Jews at this day read in their Synagogues two lessons One out of the Law by some chief person another out of the Prophets correspondent to the former in argument but is read by some boy or mean companion for they will in no sort do that honour neither attribute they that authority to any part of the Bible that they do to their Law But this their way is their folly Psal 49.13 yet their posterity opprove their sayings as the Psalmist speaketh in another case Two things offer themselves to our observation from these first words First the little coherence that this verse hath with the former the Prophet chusing rather to fall abruptly upon this most needfull but too too much neglected duty of remembring the Law then not at all to mention it See the like Rom. 16.17 where the Apostle breaks off his salutations to warne them of their danger by seducers and that done returns thereto again Secondly In the Hebrew word rendred Remember Buxtorf in Comment Mafor c. 14. there is in many Bibles a great Zain to shew as some think the necessity and excellency of this duty of remembring the law of Moses It is well enough known that since the fall mans soul is like a filthy pond wherein fish die soon and frogs live long profane matters are remembred pious passages forgotten Our memories are like sieves or nets that retain chaffe and palterment let go the good grain or clear water Gods word â—uns thorough us as water runs thorough a riven vessell And as hour-glasses which no sooner turned up and filled but are presently running out again to the last sand so is it here And yet the promise of salvation is limitted to the condition of keeping in memory what we have read or heard 1 Cor. 15.2 And Davids character of a blessed man is that he meditateth in the Law day and night Psal 1.2 Hoc primum reâ—etens opus Nor. ep 6. hoc postremus omittens Bishop Babington had a little Book containing three leaves onely which he turned over night and morning The first leaf was black to inminde him of hell and Gods judgements due to him for sinne The second rod to minde him of Christ and his passion The third white to set forth Gods mercy to him through the merits of his Son in his Justification and sanctification The Law of the Lord as it is perfect in it self so it is right for all holy purposes Psal 19. â— 8 It serves to discover sinne Rom. 3.20 and 7.9 shews the punishment due to sinne Gal. 3.10 scourgeth men to Christ Gal. 3.24 And is a perfect rule of obedience it being so penned that every man maythink it speaks de se in re sâ—a as â—thanesivs saith of the book of Psalms and must therefore be of all acknowledged to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods own invention Demost Moses was but the Pen-man onely though it be here called his Law because God gave him the Morall Law written with his own hand Deut. 10.2 adding it to the promise made to Abraham that thereby guilt being discovered c. men might acknowledge the riches of free-grace and mercy and that they might walk as Luther hath it in the heaven of the promise Gal. 3.19 but in the earth of the law that in respect of beleeving this of obeying that they might live as though there were no Gospel die as though there were no Law passe the time of this life in the wildernesse of this world under the conduct of Moses but let none but Joshuah Jesus bring them over to Canaan the promised land This the generality of the Jews could not skill of though the Morall-law drove them to the Ceremoniall which was then Christ in figure as it doth now drive us to Christ in truth they would needs have Moses for a Saviour and being ignorant of Gods righteousnesse wilfully ignorant they go about to establish their own Rom. 10.3 and so lose all They jear at an imputed righteousnesse and say That every fox must pay his own skin to the fleare They blaspheme Jesus Christ and curse him in a close abbreviature of his name and call those among them that convert to Christianity Mtshumadim that is lost or undone Buxtorf syn Jud. cap. 5. Schicard de jure reg Jiebr Moses Law they extoll without meature It
is that the secret of the Lord is with them tha◠〈…〉 and he will yet shew them his Covenant m Psal 25 14. Such shal be both of his Court and his Councill as Abraham for instance betwixt whom and the Aâ—mighty was much mutuall correspondency and exchange of curetesy 〈…〉 was the 〈◊〉 of God n Esay 41.8 and God was the Fear of Abâ—aham for I 〈◊〉 the thus 〈◊〉 me said the oracle hooansâ— thou hist not withheld thine enely sonre from 〈◊〉 o Gen. 22 12 Now if Abraham withheld not his sonne from God his Feare shall God withhold his secret from Abraham his friend Noe but he shall snow Gods mind with the first p Gen. 18.19 when the blind Sodomits shall not see till they feele hell rame down from heaven upon their hides as a Father speakes for saile of ten such men as Aâ—raâ—â—â— in five great townships q Gen. 18.32 that feared God and thought upon his name For the froward is abomin itâ—on to the Lord but his secret is with the righteous r Prov. 3 32 And the feare of the Lord is the beginning of knowledge but fooles for want of this fear despise wisdom and instruction Å¿ Prov. 1 7 A second companion of this holy fear is sweetest complacency and all dearest delight in God and his wayes This also is an adjoynt of Gods holy fear and an indulgence granted only to his sons and daughters A good man is like a good Angell t Mat. 18 10 Timor transit in charitatem Gregor alwayes looking upon the face of God and the more he lookes the more he loves and the more he loves the more he feares he loves in sear and feares in love that like as in God mercy and truth meet together u Psal 85.10 so in the child of God love and fear do kisse each other By the first their mouth is filled with laughter and their hearts with joy w Psal 126.2 By the second they are troubled at his presence and when they consider his absence they are afraid of it x Iob 23.15 In respect of both the Psalmist saith serve the Lord with feare and reâ—oyce before him with reverence y Psal 2.11 These two concurre in the godly in their journey to heaven as they did in Jacob journying to Padan Aram. How fearfull is this place z Gen. 28.17 saith he where yet neverthelesse he saw nothing but blissefull and beatifical visions Or as they did in the good women in the gospell who departed from the sepulchre with feare and great Ioy a Mat. 28 8 A strange composition of two so different affections will you know a reason All other base-borne feare hath paine in it b 1 Ioh. 4.18 Omnis timor supplicamentum habet Tertul. but this fear that issues from love carryes meate in the mouth for it is not anxious and tormentfull but delicious and comfortable Hence feare and joy are set so close together by the psalmist Blessed is the man that feareth the Lord and at same time delighteth greatly in his commandements c Psal 112.1 a practise proper to Gods free hearted people d Psal 110.3 Neh 1.11 And the churches are said to walke in the feare of god and in the comfort of the holy ghost e Act. 9.31 And here it might be easie to enumerate and reckon up many more Companions of the fear of God * Timor virtuturn omnium custos est Hierony such as are 1. Humility for by humility and the fear of the Lord are riches and honour and life g Prov. 22.4 2. Care of sincerity and truth in Gods service Now therefore fear the Lord saith Joshua and serve him in sincerity and turth h Iosh 24.14 3. Hope in Gods mercy for Let them that fear the Lord trust in the Lord saith the Psalmist i Psal 115.11 4. Godly sorrow for the least sinne k 2 Cor. 7.11 Fuit Iosephi vita coelum quoddam lucidissimis virtutum stellis exornatum erga Deum quidem timoris ac pietatisierga herum c. Bucholcer p. 211. c. But it shall suffice in this hast of time and croud of matter to shaddow out unto you the lovely traine of heavenly graces that guard and attend the true fear of God in that on example of Joseph a man famous for this fear and noe lesse eminent in the attendants and companions of it as is well observed by that divine Chronologer in whose words I will relate it Josephs life saith he was a kind of heaven gayly belpangled and richly stor'd with orient starres of excellent vertues Towards his good God he shewed forth all holy fear and piety toward his loving master thankfulnesse and fidelity toward his immodest mistresse shamefast'nesse and chastity as touching himself all godly wisdome and continencie Toward his father after this tender respect and more then Storke-like affection Toward his brethren greatest mercy and tender compassion In adversity none so patient * Ferrum in carcere transiit animam ejus Psal 105. Sed peccatum non transiit vel sauciavit conscientiam ejus ib. Reas 4. in prosperity none so provident c. And all flowing from this fountaine of Gods holy feare most eminent and exemplary in Joseph if ever in any as ye all know that are any whit vers'd in his heart-melting history Lastly look a while upon the feare of God in the Opposite on either hand and you shall plainly see that none but the truely religious holdeth the meane It is he that walkes in the middle way though not without some stumbles in it and stragglings out of it otherwhiles to the right hand or to the left which yet he quickly perceives and assoone recalles and recovers These extremes are 1. In the defect a carnal security and senselesnes in sin 2. In the excesse an hellish and slavish fear of God as a judge or tyrant The first of these is nothing else but that bold venturousnes whereby gracelesse and ungodly persons presume to rush desperatly without fear l Prov 14.2 or wit into sins of all sorts flattering themselves with false hopes of impunity m Deut. 29.19 against all the judgments of God denounced in the word and executed in the world * Exemplis tragicis non caret ulla domus yea though their imiquitie be found to be hatefull n Psal 36.1.2 These the scripture tearmeth fooles to whom t is a pastime to do mischiefe o Prov. 10.23 Heu vivunt homines tanquam mors nulla sequatur c. living as if there were neither heaven nor hell God nor devill till coming at length to that dead and dedolent disposition of such as being past feeling do work all uncleannes with greedinesse p Eph. 4.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they work out to themselves their own damnation and be made to feele that unsupportable wrath and vengeance which they
for the attaining thereunto in a diligent use of the means These are among others First Means of getting the fear of God set on serious meditation and first upon your selves Reflect and see 1. your own miserable condition by reason of sin imputed to you sin inherent in you and sin issuing from you together with the deserved punishment all torments here and tortures hereafter which are but the just hire of the least sin f Rom. 6. ult 2. Your utter inability to free your selves either from sin or punishment From the former you can no more free your selves then the blackmore from his skin or the leopard from his spots g Ier. 13 23 And for the later there 's no power wit or any other meanes in our selves or the creature either to abide or avoyd it This meditation made Peters converts cry out for fear Men and brethren what shall we do to be saved h Act. 2 3â— Next busy your thoughts upon God be thinking upon his name with those in the text See him as he stands described 1. in his word 2. in his works The word sets out God for our present purpose 1. as a God of transcendent excellency and surprissing glory and thence inferrs a necessity of his fear Who would not fear thee O king of Nations i Ier. 10 7 c. saith Ieremy And thou art more glorâ—ous and excellent than the mountains of prey that is then the flourishing Assyrians with all their goodly Monarchy therefore as a consectary â—ring presents unto him that ought to be seared k Psa 76.4 11 2. As omnipresent and omniscient one that beholdeth and taketh knowledge of all we doe as much as of any thing in his own heart for all things consists in him l Collos 1.17 And the wayes of a man are before the Lord he ponderâ—th all his paths m Prov. 5 21 And will ye not tremble at my presence saith the Lord n Ier. 5.24 Ioseph did and so kept himself untouchâ— and Iob did and so frighted his conscience from sin by this wholesome consideration o Iob 31 1 2. 3. As armed with infinite power and might to reward us if we fear him and to punish us if we neglect him Shall servants â—ear their masters because the have power over the sleâ—h p Colos 3 23. and shall not we â—ear him that is aâ—le to cast body and sonle to hell q â—at 10 29. No man will puâ— his hand into a fiery crucible to setch gold 〈◊〉 because he knowes it will be râ—e hiâ—â— did we as truly beleeve and fâ—ar the fire of hell c. 4. As infinitely just and singularly carefull to punish sin where ever he finds it be it in the â—earest of his own nay in his onely son who being maâ—e sin for us r 2 Cor. 5.21 and found in the shape and stead of sinfull fleâ—h Å¿ 3 〈◊〉 8 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Liturg. Graec. was made to undergo those dolorous and â—â—concerveable sorrowes that drew clotted blood t Lue. 22.44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his body and were joyn'd with a temporary desertion to his soule yet the very pâ—â—es of hell which he selâ—â—or a season u Ps 22.1 c. Who would not therefore fear before this just and impartial God See that sweet song of the triumphant saints that had overcome the beast by the blood of the lamb Iust and true a e thy wayes c. who shall not feâ—r thee O Lord and gloâ—ifie thy name w Rev. 15 4 c. 5. As abundantly and unâ—peakeably kind and loving to us in Christ This property in God throughly thought upon will inflame our hearts with his love and so make us fearfull to displease him as the dutifull spouse her loving husband or the gratious child his indulgent father This is to fear God and his goodnesse x Hos 3 5 to fear God through delight in his wâ—es y Psal 112.1 to reioyce in fear z Psal 2 11 and therefore to fear to offend him with hope because there is mercy with hâ—m a Psal 130.4 as the psalmist hath it Thus meditate on the attributes of God set forth in the word In the world next you may see God in his workes And first those standing miracles the hanging of the earth upon nothing b Iob 26.7 the bounding of sea that it cannot transgresse his word c Ier. 5.24 By the word of the Lord were the heavens made and all the host of them by the breath of his mouth He gâ—thereth the waters of the sea together as a heâ—p he laveth up the depth in storehouseâ— Let all the earth seâ—â— the Lâ—â—d let all the 〈…〉 of the world stand inâ—awe of him For he spake and it was done he commâ—nded and iâ— stood fast d Psal 33 6 7 8 9 c. Secondly turne your eyes and thoughts upon the judgments of God and first particular executed upon others for our warning and learning The righteous hall see this and fear e Psal 52.6 as David speakes and as Dâ—vâ—d did too as himself testifieth my stâ— harembleth for fear of thee and I am aâ—â—aid of thâ— udg ments f Psl 119 120 When one child is whipt in a schoole the rest will tremble so it should be with us when we see others pun shed which because 〈◊〉 did not g Dan. 5 21 22.27 Dâ—scite justâ—iâ— am monai non temnere c. Pâ—ndit Herodotus suo temnore conspâ—ctam esse in Aegvpto statuam Sâ—na heribâ— cum hac insâ—â—ptinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when his father was turn'd a grasing therefore was he found too light in the ballance and his kingdome given to his neighbour that was better then he 2. Premeditate upon the generall judgment and the unconceivable terrour of that dreadfull day when the heavens shall passe awâ—â— with a greâ—â—nose â—nd the elâ—ments shall mslt with fervent heaâ—â— the earth also and thâ— workes thâ—t are theâ—ein â—halâ— burnt up h 2 pet 3 10 Faelix though a pagan trembled at Pâ—â—ls discourse of this great day i Act 24 25 The devils when they think of it shake and shadder the joynts of their loines are loosed with Belhizzar and their knees smite one against another k Dan 5.6 And can any man think seriously of this last judgment and not be moved with fear Fear God saith Solomon and as a help hereunto consider that God will bring every work into judgement with every secret thing whether it be good or evill l Eccles 12.14 And this is the first meanes of getting Gods holy fear viz. Meditation The second is like unto it and that is faithfull and fervent prayer to the father of lights m Jam. 1.17 for it is a supernaturall gift to fear God as a father Thus David goes to God for this gift Vnite my heart which of
a Psal 77.9 and that Zion said The Lord hath forsaken me my God hath forgotten me b Esay 49.14 The Butler may forget Ioseph and Ioseph his former toyl and fathers house c Gen. 41.51 but God cannot forget his people whom he hath chosen d Rom. 11.1 Can a woman forget her sucking childe e Esay 49.15 possibly she may some tigresses have proved unnatural to their own birth and bowels f Rom. 1.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but so cannot God He is not unjust to forget your labour of love g Heb. 6.10 or if he should as I abhor to imagine beold there is a book of remembrance written before him for them that fear the Lord and that think upon his name A borrowed speech for our better apprehension from kings and great personages who use for memories sake to keep a catalogue a calendar of such as whom they minde to reward for some special service as Ahasuerosh did Mordecai when he had read his name in the roll of those that had deserved well of the king h Est 6.3 So Tamerlane had alwayes by him a catalogue of the names and good deserts of his servants which he daily pernsed Knol Tu r hist p. 227. Those stout rebels above my text were grown so bold and bedlam as to give out that Gods service was nothing worth and that it was a course of no profit to keep his ordinances i Mal. 3.13 14 15. The contrary whereunto is here vouched and the truth vindicated God saith our prophet both hearkened and heard the holy language of his people and so sealed up his dear respect unto them for present and also caused a book of remembrance to be written before him for them that feared the Lord and that thought upon his name and so setled it in his heart to requite them for the future That like as in the work of creation there went with Gods dixit his benedixit and with his ordinavit his ornavit so in the administration of all things especially in that which is special and proper to the elect with his remembrane there goes a recompence and with his regard a reward Note hence That God doth perfectly remember Doctr that he may plentifully requite all the good srvices done him by his saints and people SECT I. The truth confirmed by Scripture HE not only harkened and heard what good things passed between them here but registred up and ingrossed the same in his book of remembrance called elsewhere the book by a specialty k Dan. 12.1 the writing of the house of Israel l Ezek 13.9 the writing to life in Jerusalem m Isa 4.3 the book of life n Philip. 4.3 the book of life of the lamb o Rev. 21.27 wherein he records and where-out he will relate at last day all the good works of his children p Mat. 25. not once mentioning their sins and infirmties which he hath promised to remember no more q Heb. 8. Our labour of love he will not forget but be ever mindfull of his covenant r Psal 115.5 The Lord hath been mindfull of us saith the Church and as an effect thereof he will blesse us He will blesse the house o Israel He will blesse the house of Aaron He will blesse them that fear the Lord both small and great ſ Ps 115.11 12 Cornelius for instance he feared God winh all his bouseholde and he made good proof thereof for he gave much almes to the people and pray'd to God alway and therefore both his prayers and his almes came up for a memoriall before God t Act. 10.1 2 4 Thus God remembred his Noah u Gen. 8.1 Abraham x Gen. 19.20 Rachel y Gen. 30.22 Joseph z Psa 105.20 whose fetters he changed into a chain of gold his rags into fine linnen his stocks into a charret his goal into a palace Potiphars captive into his Masters Lord the noyse of his chains into Abrech and all because heremembred his Creatour in the dayes of his youth a Eccles 12.1 and thereby kept himself pure from the great Transgression b Psal 19.13 SECT II. The truth confirmed by six Reasons THe ground of which gracious dealing in God is first his incomprehensible wisdome Reas 1 and fore-knowledge The Lord hath the Idoea the perfect platforme and paern within himself of all persons and things together with the severall occurrences of either Hence it is that he knowes all things Simul semel together and at once not successively or by discourse collecting one thing from another as we do but in one simple and eternall act knowing and comprehending all things He need but reflect upon himself and there he seeth all things before him as in a glasse So that to speak properly there is neither foreknowledge nor remembrance in the Almighty all things both past and future being ever present with him Tine eyes did see my substance yet being unperfect and in thy book were all my members written which in continuance were fashioned when as yet there was none of them c Ps 139.16 In this fore-knowledge of God so we call it for teaching sake as in a book are recorded the persons birth quality and death of every man and woman together with their severall deeds and practises that they may receive according to what they have done in the flesh whether good or evill d 2 Gor. 5 And this is our first ground of this point Known to the Lord are all his works from the begining e Act. 15 18 The Lord knoweth them that be his f 2 Tim. 2.19 Yea he knowes the whole way of the righteous g Psal 1. ult And this his knowledge of them and their good works is a knowledge of singular apprbation yea of infinite delight and complacency which makes him wait to shew them mercy h Esay 30.18 Heremembreth saith the Psalmist when he writes up the people when he makes up his jewels i Mal 3.17 that such a man was born k Psal 87.5 6 there and that being born by a second birth and having followed him in the regeneration l Mat. 19.28 they shall not lose the things they have wrought but receive a full reward m 2 Ich. 8. Secondly Reas 2 God is just and faithfull hence his remembrances and remunerations of his peoples services Not of duty I must tell you but of mercy it being a mercy in God even to reward men according to their works n Psal 62.12 were they better then they be or can be To thee O Lord belongeth merey for thou rewardest every one according to his works n Psal 62.12 But this by the way We were drawing a second reason for the point from Gods justice and faithfulnesse And this we borrow fom the Apostle Heb. 6.10 God saith he is not unrighteous to forget your works and
is greatest gain t 1 Tim 6.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in pietate 1 Tim. 4.8 saith the same Apostle such as wherein all losses are recompensed all wants supplied all curses removed crosses sanctified promises accomplished blessednesse procured Satan conquered Death destroyed the grave sweetned corruption abolished sanctification perfected and heaven opened for a more happy enterance What should I say more for a conclusion of this first Exhortation to those that are in their naturall condition There is no gain to that of grace no increase to that of Gods service The Usurer gaines six in the hundred but the gain of godlinesse is an hundred-fold here and eternall life hereafter Oh who would not then turne spirituall purchaser SECT VI. Vse 4. Exhortation to Saints to abide in Gods love and to abound in his work sith their labour of love is not in vain in the Lord. OUr second Exhortation is to be addressed to all those that are true of heart Use 4 whose names are written in heaven u heb 12.23 whose services are set down in Gods book of remembrance How should these first rejoyce in this priviledge more a great deal then if devils were subdued unto them x Luc. 10 what a mercy is his that God should set so highly by their poor performances as to record them in the high court of heaven to gratifie and grant them thereupon great suites on earth to glory and bost of them before the Prince of hell as he did of Iob y Iob 1.8 because he was jealous over himself and his with a godly jealousy z Iob 1.5 How should the Saints delight themselves in such a master and make their boasts of God all day long a Psal 44.8 How should they sing with David Lord thou hast dealt bountifully with thy servant according to thy word b Psal 119.17 carolling out and calendring up the noble acts of that Lord * Psal 105.5 who shall count when he writes up the people c Psal 87.6 that such a man was born there and there was faithfull in all his house as a servant d Heb. 3.5 with Moses kept his word and not denyed his name with Pergamus and Philadelphia e Rev. 2. 3 instantly served the Lord day and night with the twelvâ— tribes f Act. 26.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. These things he carefully recordeth and honourably mentioneth and is it not a shame for us to be slothfull and silent to be forgetlull of him that thus remembreth us and the poor things that pass from us Of all things God cannotabide to be forgotten See how ill he takes it at the hands of his people They are a froward generation children in whom â—â—no faith saith he For of the Rock that begat them they are unmindfull and the God that formed them they have forgotten And when th Lord saw it he abhorred them because of this provoking of his sons and of his daughters g Deut. 32.18 20 And a fire was kindled in hisanger thereupon even such as burneth to the lowest hell For the wicked shall be turned into hell and who too With all them that forget God h Psal 9.17 But what shall become of them in the mean while Behold I even I will utterly forget you and so pay you home in your own coyne yea I will bring an everlasting reproach upon you and a perpetuall shame which shall not be forgotten i Ier. 23. 39.40 See this exemplified in the rich glutton Luc. 16. who because he remembred not that God gave him his corne and wine and oile and multiplyed his silver and his gold k Hos 2.8 but sacrificed to his own net and burnt incense to his own yarn because by them his portion was fat and is meat plenteous l Habak 1.16 therefore is he not so much as once called by his name in holy scripture but lyes wrapt up in the sheet of infamy and buried in everlasting reproach which shall not be forgotten When as the poor beggar that set God alwayes before him m Psal 16 with David that remembred his name in the night and thereby kept his law n Ps 119.55 is thought worthy to have a name in Gods book and a nayle in Gods house o Ezra 9.8 the Lord saying unto him as once to Moses I have known thee by name p Exod. 33.12 thy memoriall shall endure to all generations q Psal 112. Nay the Lord Jesus remembreth such still now he is in his kingdome r Luc. 23.42 that bestirr themselves all they can and despatch a great deal of work in a little time as that samous theef did who therefore by a commendable thest after he bad offered violence to Gods king dome Å¿ Mat. 11.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arripiunt vel diripiunt ut citatur ab Hilario Metaph. â— castris aut arce quapiam quae irrumpentibus hostibus diripitur Beza stole heaven and supt in paradise SECT VII BUt secondly Doth God remember his Saints and their services then let us learn hence not only to reciprocate by remembring him and his mercies but also as his remembrancers to put him in minde in case he seem less forward to do us good of his ancient proceedings and gracious promises This is that the Prophet exhorts unto Ye that are the Lords remembrancers keep not silence t Esay 62.6 7 This the Psalmist constantly practised Remember O Lord thy tender mercies and thy loving kindnesses for they have been for ever u Psal 25.9 And this the Lord though he needeth it not yet every where stands upon He exacts and expects it from us as a part of his service and as a condition on our part to be fulfilled in the new covenant Where after he had promised great things concerning Justification Sanctification and preservation he subjoyns Yet I will for this be enquired of by the house of Israel to do it x Ezek. 36.37 So in another Prophet I will blot out thy transgressions and not remember thy sinnes But then Put me in remembrance lit us plead together declare that thou mayest bee justified y Isa 42.25 26 Whereby you see what 's to bee done on our part if we would be remembred with the mercies of Gods people Plead wee must the gracious promises spread them before the Lord as Hezekiah did Sennacheribs letter z Esay 37.14 Pray them over as David often and so put him in mind of the good he hath spoken concerning us He loves to be importuned in his own words to bee burdened with his own promises and to be urged with rguments taken from his old proceedings Arise as in the dayes of old and performe the mercy which thou hast sworn to our fathers from the dayes of old a Mic. 7.14 20 This Moses and Elias well understood and therefore the former as in pleading for the people he minds the
haec locutio Deo esse suam opportunitatem c. Calvin in locum Baiom in isto die Jom significat per Synechdoch tempus certum atque id praecipuè cum de juturo agitur Shindl. pentag 2 Thes 1 10. 1 Thes 5.2 2 Thes 2.2 2 Pet. 3.12 Rom 2 5.16 Guaâ—â—ber Figuter Alii 1 Tim. 5.24.25 This Lord of Hosts will not fail to finde a fit time for the making up of his jewels from the worlds misusages There is a day here specified in the text a set and solemn day a particular time a certain season wherein God will make himself glorious and to be admired in all them that beleeve in that day So speaks the Apostle of that last day called elsewhere the day of the Lord the day of Christ the day of God and the day of the declaration of the just judgement of God according to the Gospel And of this last and great day of general judgement the most interpreters understand this text And truly I beleeve it is partly if not principally intimated and mainly though I cannot think onely here intended Some mens sins are open afore-hand going before to judgement and some men they follow after Likewife also the good works of some are manifest before hand and they that are otherwise cannot be hid Some sinners are here punished that we may acknowledge a providence and yet not all that we may expect a judgement But a day there will be as sure as day whether sooner or later I have not to determine wherein God will take out the precious from the vile the corn from the chaffe the sheep from the goats the good fish and good figs from the bad wherein he will set a price upon his pearls make up his jewels advante his favorites his darlings his peculiar people and put away all the wicked of the earth as drosse Psal 119.119 And albeit he delay haply to do it because his hour is not yet come yet his forbearance is no quittance to the bad Vide Calvin in loc nor deniance to the better sort God first writes things down in his book of remembrance and then afterwards executes them which requires some time between But a time he will finde and that must needs be so for these reasons some respecting God and some the saints themselves but both sorts grounded upon the text and there-hence borrowed SECT I Reason 1 From Gods providence Reas 1 FOr God Sic spectat universos quast singulos sic singulos quasi solos Aug. 1 Tim 4.10 Curiosus plenus negotij Deus Tull. de nat deor first there be many things in Him that may well infer the point in proof as his providence power Faithfulnesse Goodnesse and Justice First his good providence which like a well-drawn picture eyeth each one in the room Neither is he a bare spectatour onely but as chief Agent he wisely ordereth all the worlds disorders to the good of his children He saveth that is he preserveth all men but especially those that beleeve saith the Apostle he is curious and full of businesse saith the Heathen my father worketh hitherunto and I also work saith our Saviour And this is meant by those seven eyes of the Lord Zech. 4.10 That run to and fro thorow the whole earth causing that none shall have cause to despise the day of small things Gods jewels are little in bulk great in worth for as small as they are they shall see the plummet in the hand of Zerubb bel with or by those seven And the eyes of the Lord saith another Prophet run to and fro thorow the earth to behold the evil and the good and not so only but to shew himself strong in the behalf of them whose heart is perfect toward him and to give them an expected end And this reason is secretly couched in that clause of our text There was a book of remembrance writâ— before him Est autem hic liber providentiae 2 Chron 16.9 Jer. 29.11 saith Polanus this is the book of Gods providence wherein as all our members are written which in continuance of time were fashioned had he left out an eye in his common-place book thou hadst wanted it so are all our services Polan in loc Psal 139.16 that they may be recompensed yea and all our sufferings too that they may be remedied and revenged when the time of refreshing shall come from the presence of the Lord. Act. 3.19 Thou tellest my wandrings saith David put thou my tears into thy botile are they not in thy book And there-hence he rightly concludes the point in hand ver 9. Then shall mine enemies turn back in the day that I call this I know that God will be for me Psal 56.8.9 or that God will be mine as the same phrase is rendered in this text SECT II. Reason 2. From Gods power NExt there is an almighty power in God called therefore Lord of Hosts in the text exerted and exercised for the relief and rescue of his poor people trampled on by those fat buls of Basan with the foule feet of contempt and cruelty whereby he taketh course that they be not over-trod or too long held under by the insolencies and insultations of their enemies But when they shall seem to themselves and others utterly forlorn and undone so that salvation it selfe cannot save them which was good Davids case Psal 3.2 then shall the Lord be a shield for them their glory their strong tower and the lifter up of their head Ver. 3. And this he shall do with a great deal of ease and expedition as being Lord of Hosts that is of all creatures by the hands of whom he shall send from heaven and save them from the reproach of him that would swallow them up Selah God shall send forth his mercy and his truth Psal 57.3 SECT III. Reason 3. from Gods Truth ANd that passage points us to two other reasons for the point God will send forth his mercy and truth And first his truth I meane his faithfulnesse intimated also in these words of our text Saith the Lord of Hosts These things saith he that is faithfull and true they shall be mine in the day c. I will have a time to make up my Jewels in much mercy Now hath God said it and shall he not accomplish it Is not his decree his facere shall he not fulfill with his hand what he hath promised with his mouth God is not as man that he should lye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mal. 3.6 neither is he unconstant as other friends that he should change no nor yet unmindfull that he should forget least of all is he unfaithfull that he should falsify God is faithfull who will not suffer you to be tempted above that you are able c. 1 Cor. 10. He will give patience under the temptation a good use of it and a good issue from out of it in the best time SECT IIII.
Christo Calvin in loc He looks upon such as serve him in sincerity as upon sons and daughters 2. That he will surely shew like mercies and mildnesse to his children in their faults and failings in their wants and weaknesses as the kindest father would do to his dearest son that serveth him For the former point The promise of pardon is here fitly made sub patris parabola saith Gualther under the similitude of a father Figuier in loc And the sense is thus much saith another Interpreter although I seem for a time to the blinde moles of the world to be negligent of those that are diligent about me of my best and busiest servants yet I think upon them still as my dearest children and when I may be thought most carelesse and cruel towards them then am I a most propitious and sin-pardoning father fully reconciled unto them in Christ for there comes in the kinred according to that of our Saviour in his message by Mary to his distressed disciples after his resurrection I ascend unto your father Iohn 20.17 and my father mine and yours and therefore yours because mine For as many as received him saith St. Iohn to them he gave priviledge to become the sons of God Ioh. 1.12 And again when the fulnesse of time was come saith another Apostle God sent forth his son his natural onely begotten son made of a woman and so by personal union of the two natures in one Christ his son by a new relation Gal. 4.4 according to that This day have I begotten thee and all to the end that we may receive the adoption of sons That we which by nature were children of wrath and by practise children of the devil might by divine acceptation and grace be made the children of God who had predestinated us unto the adoption of children by Jesus Christ to himself according to the good pleasure of his will Ephe. 1.4 5. to the praise of the glory of his grace wherein he hath made us accepted in the beloved One. SECT I. Reasons hereof drawn from the causes IN which heavenly Text Reas 1 we have the first and chief ground of this doctrine drawn from the causes of our spiritual sonship 1. The fundamental and original cause Gods decree of election by grace we have an act for it in Gods eternal counsel According as he hath chosen us in Christ before the soundation of the world c. For which cause also the predestinate are called the Church of the first-born who are written in heaven Heb. 12.23 And whom he did foreknow saith Saint Paul them he did predestinate also to be conformed to the image of his son like him in glory as well as in sufferings like in being sons as he is a son that he might be even according to his humanity the first-born among many brethren Rom. 8.29 2. The meritorious and procuring or working cause of our adoption is here set forth to be the Lord Christ in whom he as a father hath blessed us with all spiritual blessings in heavenly things Ephe. 1.3 but all in Christ and all in this order A christian by the Gospel is made a beleever Now faith afteran unspeakable manner engrafteth him into the body of Christ the natural son and hence we become the adopted sons of God it being the property of faith to adopt as well as to justifie ratione objecti by means of the object Christ up whom faith layeth hold For ye are all the children of God by faith in Christ Jesus Gal. 3.26 Children I say not by creation as Adam is called the son of God Luk. 3. because he was produced in the similitude of God but by marriage and mystical union with Christ the fecond Adam the heir of all who hath 1. Laid down the price of that great priviledge Heb. 9.15 even his own most precious blood redeeming us thereby that were under the law that we might receive the adoption of sons Gal. 45. 2. He hath sealed it up to us by his spirit that earnest of our inheritance Eph. 1.13 called therefore the spirit of adoption and the spirit of Gods son as springing out of his death Rom. 8.15 Joh. 16.14 Gal 4.6 and procured by his intercession For because ye are sons God hath sent forth the spirit of his son into your hearts crying Abba father 3. Here is the motive and impulsive cause and that is the good pleasure of his will Joh. 1.12 1 John 3.1 2 Tim. 1. vlt. his absolute independent grace and mercy was the sole inductive He giveth us this dignity saith St Iohn in his Gospel And what more free then gift he sheweth us this love saith he in his epistle because it was the time of love that we should be called the sons of God So that our Adoption is not a priviledge purchased by contract of justice Rom. 8.23 Prov. 16.4 but an inheritance cast upon us of free grace and goodnesse The Lord shew mercy to Onesiphorus in that day when our adoption shal be crowned with its ful accomplishment Lastly here we have the final cause of our adoption â—heprâ—â—ise of the glory of his grace This is the end God propounds to himself in this as in all other his works as having none higher then himself to whom to have respect for he is the most highest God hath made all things for himself yea the wicked also for the day of evil viz. for the glory of his Justice and power as he told Pharaoh Rom. 9.17 but especially of his grace sith all that his justice doth in the Reprobation of some tendeth to this ultimate end of all that the riches of his grace may be the more displayed in the election of others SECT II. Reasons from the effects of his father-hood A Second reason followeth from the effects and those are no lesse demonstrative of the point then the causes Reas 2 These are 1. Gods fatherly affections 2. His expressions both which speake him a father to all his For his affection first to his people Albeit they be but his Adopted children yet he loves them more then any naturall father doth his own bowels Jam. 1. ult Hence he is called the father by an eminency as if there were no father to him none like him none besides him as indeed there is not originally and properly Called he is the father of all mercies Eph. 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paternitas paerentela Math. 23.9 the fountaine of all that mercy that is found in any father all is but a spark of his flame a drop of his ocean Yea he is stiled the father of all the fatherhoods in heaven and earth Whence also our Saviour Call no man saith He your father on earth for one is your father even God To enter comparison in some few particulars First a father loves freely not so much for that his child is witty or wealthy Patriam amat quisque nonquia
shall stop him If Salomon delight to search out the secrets of wisdom what shall be hid from him If Somson delight in Daliance what will h not dare to do for it if Ahashueroh delight in Esther what may not she have of him If the Lord delight in us saith Caleb then be will bring us into this land of giants and give it us As if he hath no delight in me said David behold here I am let him do to me as seemeth good to him But now the Lord doth delight in every David and will shew him yea seal up unto him the sure mercies of day He delights in mercy saith the Prophet yea such a mercy saith the Apostle he rejoyceth against judgement and glories over it as over his adversary whom he hath subdued Hence it was that he erected himself of old not a judgment-seat but a mercy-seat in the midst of his people as one that settled himself to shew them mercy When the Judge sate him down in the gates of Israel it was to do justice Psal 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. When the scorner sits him down in the chair of pestilence he will scoff to some purpose so now that God sits in his mercy-seat he will surely shew mercy with ease yea a multitude of mercies When a man hath setled himself in his seat it 's supposed he is at ease and a small matter shall not raise him God is never more at ease as I may say and better pleased then when he is in his mercy-seat in his throne of grace Hence he is said to rise out of his place Heb. 4.16 to punish the inhabitants of the earth for their iniquity Esay 26.21 and to do his work his strange work when he is to do justice Esay 28.21 It is an act neither so proper to him for it is his strange work nor so pleasant to him for he riseth out of his place to do it which is a kinde of diseasement and a pain to him especially from whom mercie flows as freely and as naturally as light from the sun hony from the comb water from the well-spring He quits himself in it as well apaid thereof he rests in his love and will seek no farther Zeph. 3.17 This mercy-seat was the cover of the Ark where the two tables of the Law lay to note the blessednesse of those that receive mercy their iniquity is forgiven their sin is covered Again from this mercy-seate Psal 32.1 scituate not between the Seraphim those flaming executioners of justice Isa 6. but between the Cherubims as ministers of mercy the Lord shewed himself Act. 7. and gave forth the lively oracles as St. Steven stiles them Once he spake from the burning bush or smoaking mountain so terrible that Moses himself said I exceedingly fear and quake This was mount Sina in Arabia But we are come to mount Sion c. Heb. 12.21.22 and upon all the glory now there is a covering or mercy-seat Isa 4.5 The tabernacle of God is with men and he will dwell with them Rev. 21.3 Jerusalem which is from above is now called the throne of the Lord and all nations flock unto it Jer. 3. God puts them among the children of his love and saith to each of his Thou shalt call me my father and shalt not turn away from me Jer. 17.19 Therefore are they before the throne of God answerable to the ancient mercy-seat serving him day and night in his temple Rev. 7.15 Where the Angel of his presence Jesus Christ offers their services powring in of his incense with the prayer of all Saints upon the golden altar which is before the throne Rev. 8.3 And hence it is that the good Lord pardoneth every one that prepareth his heart to seek God 2 Chr. 30.18 19. though he be not clensed according to the purification of the Sanctuary that he winks at small-faults shall I say and spares them as a man spares his own son that serves him nay that he pardoneth iniquity and passeth by transgression or treason he retaineth not his anger for ever seem he never so much displeased and all because mercy pleaseth him which puts the prophet to his patheticall exclamation by way of wonderment Who is a God like unto thee c. SECT III. ANd that is the rise of our second Reason from God Reas 2 who therefore spares his people as a father his childe that they may 1. praise him for present yea for ever Cretae Jovis est imago auribus carens ait Plutarchus Non enim convenit audiri ab eo quenquam qui omnium dominus sit princeps Plut. Mor. Lucianus fingit cancellos in coelo per quos Jupiter certo tempore homines respiciat quo solummodo tempore petentes exaudiantur Psal 48.10 Tollens iniquitatem peccatuÌ„ scelus sic enim exprimitur magnitudo clementiae quod non levibus tantum delictis det veniam sed graviss quibusque sceleribus Calvin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim 1.14 that he may fill their mouths with laughter and their tongues with triumph that they may say among the heathen The Lord hath done great things for them that they may say among the saints Their Rock is not as our Rock our enemies themselves being judges Oh who is God like unto thee â— The Gods of the Nations are idols And we know that an idol is nothing and that of nothing nothing comes of such dung-hill deities no mercy is to be expected they cannot work beyond the sphere of their activity But our God is in the heavens and as the heavens are high above the earth so great is his mercy toward them that fear him He is a great God and a great King above all Gods And as himself is great so is his mercy and so also is his glory For according to thy name O Lord so also is thy praise unto the ends of the earth Now what is Gods name Heare it from his own mouth Iehovah Iehovah God mercifull and gracious c. forgiving iniquity transgression and sin that is all sorts of sins though never so heavy never so heinous Naturall pollution actuall transgression stifneckt presumption all sins and blasphemies shall be forgiven to the sons of men saith our Saviour how much more the involuntary slips of the saints their unavoidable infirmities their sins of daily incuâ—sion for which also there is provided a pardon of course it needs no more but suing out It is the glory of a man to pass by a transgression saith Solomon Prov. 19.11 And it makes no lesse for the glory of God that he pardons the iniquity of his people that he multiplyeth pardons as they multiply sins Esay 55.7 that where grace aboundeth then doth grace superabound or abounds to flowing over as the word there signifieth that they cannot commit more then he will remit Surely hereby the power of our Lord appears to be exceeding great and as true as he liveth
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
of them as Jacob did Laban of his sheep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 31.10.16 as the Israelites did the Egyptians of their Jewels the same word is used there as here and it is a wonderfull significant word saith Mercer S. Paul imitateth it when he saith the creature shall be delivered from the bondage of corruption This God doth when he snatcheth away kingdomes from tyrants wealth fron worldlings strength from roysters spirituall common gifts from the proud and secure Zech. 11.17 See the note there when men abuse mercies they forfeit their right in them wicked men have not onely a civill title but a right before God to the things that they possesse It is their portion Psal 17.14 And what Ananias had was his own whiles he had it Act. 5. And God gave Egypt to Nebuchadnezzar as pay for his pains in taking Tyre True it is all was forfeited in Adam but wicked men have yet a right to all they do enjoy in a lawfull way by divine donation till the day of execution As when a traitour hath his life given him for a time at least he hath meate and drink also given him to maintain his life for that time God dealeth not as that cruel Duke D'alva did who starved some prisoners after that he had given them quarter saying Though I promised you your lives Hist of Netherl I promised not to finde you meate That which wicked men are charged with and shall be accountable for is not their right to use the creatures but their not right using them This makes the creature cry in its kinde and long for liberty even as birds do that thrust a long neck out of a cage so much the Apostles word importeth Rom. 8.19 And God who heareth the cry of the widdow and fatherlesse and looseth his prisoners Psal 146.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heares and frees the poor creatures groaning under mans abuse c. Given to cover her nakednesse This is the end of garments so called quasi gardmentes they arme and fence our bodies against the injury of winde and weather against heate of summer cold of winter They also cover our nakednesse and deformity those parts especially that are by an Antiphrasis called verenda pudenda here principally perhaps intended because they ought never to be laid naked but kept covered pudoris gratia for common honesty sake that the shame of thy nakednesse do not appeare Rev. 3.18 Vatab. Nature teacheth to cover our nakednesse Therefore also when a man hath commttted a sin he blusheth the blood as it were would cover the sin But nothing will do that save onely the righteousnesse of Christ the fleece of that immaculate lamb of God whom therefore we must put on Rom. 13.14 in all his offices and efficacies Our first parents indeed were born with the royall robe of originall righteousnesse on their back but the devill soon stript them of it and therehence they became sore ashamed of their bodily nakednesse but chiefly of their spirituall which therefore they sought to hide as they could their privities especially Whence some are of opinion that to look upon the nakednesse of another is a sin against nature The Prophet Habakkuk taxeth it in the Chaldees Chap. 2.15 and the Hebrewes there say It was a filthy custome amongst them common at their feasts Cloathes are the ensignes of mans sin and the cover of our shame To be proud of them is as for a thief to be proud of his halter to brag of them is as for the Lazar to brag of a plaster laid to his filthy sore the finenesse of such is their filthinesse their neatnesse nastinesse as one speaketh Verse 10. And now will I discover her lewdnesse Or her filthinesse basenesse foolishnesse saplessnesse perhaps the same with her nakednesse verse 9. See the Note there How shamelesse the Heathen Idolaters were the worshippers of Priapus especially which Ierome and Isidore say was the same with Baal-peor and made Maacha the mother of Asa guilty of that villany with their infamous Nos pudore pulsa stamus sub Jove coleis apertis c. is notoriously known how they ran about naked in their Lupercalia Bacchanalia and other beastly solemnities God threatneth to make her naked here in another manner Chaldeus reddit ignominiam ut quam velatam desiderabant apertam contemnant Hieron to her utter disgrace and ignominy He had threatned her before with poverty now with scorn and contempt these go seldome asunder but when self-procured they are very grievous See Deut. 28. Fornicatours are fools Ier. 29.23 Gen. 34.7 Shechem committed folly in Israel and is therefore called a lad or a childe ver 19. Neque distulit puer for his witlessenesse as being carried not by right reason but blind affection So Amnon was for this as one of the fools in Israel 2 Sam. 13.12 a Nabal a Nebulo one that falls below the dignity of a man below the stirrup of reason flagitious and profligate Spirituall fornicatours are all this and more They hunt after lying vanities and so forsake their own mercies Jonas 2.8 being singularly foolish as the word here used importeth and miserable by their own election The indignity and iniquity of their practise see Ier. 2.9 10 11 12 13. Satan deals by them as he did by Adam when he gave him an apple for Paradise and set him to the tree of Knowledge that he might not taste the tree of life And like unto them saith a Lapide here is every wicked person who by Satans perswasion preferreth the creature before the Creatour earth before heaven the devil before God hell before heaven sin before sanctity evil before good These are lewd persons of sordid and servile dispositions homines ad servitutem parati as Tiberius said of the Romans men of an under-spirit as those 1 Chron. 4.23 Hedge rogues Mr. Dyke calleth them In the sight of her lovers That her whom they have so desired whiles she was veiled they may deride when laid open There can nothing befall a woman more grievous then to be stript naked but especially before her sweet-hearts Lam. 3.8 All that honoured her despise her because they have seen her nakednesse yea she sigheth and turneth backward It is the paint or the dresse many times that makes the lewd woman lovely Think the same of Idolatry how pompous is it and theatricall but God will detect it and make it ridiculous every day more and more Erasmus was very instrumentall this way and did prejudice Popery by his witty jearing as much as Luther did by his stomacking and inveying saith One. Though it cannot be denied Capito but that Pruriginosa istorum hominum scabies asperiori strigali fricanda fuerat Amama Anibarb Praefat. the scabby hides of those Popelings called for a sharper curry-comb as another Learned man phraseth it and none shall deliver her out of my hand Not her idols not her confederates An idol is nothing in the
him O the never-enough adored depth of Gods free grace and fuperabundant love to his people This David well understood Psal 25.11 and therefore prayed pardon my iniquity for it is great He knew that God both could and would remit more then he could commit and that mercy rejoyceth against judgement whilest God for his own sake though not for ours blotteth out the thick cloud as well as the cloud enormities as infirmities Esay 44.22 See his Non-obstante Psa 106.8 his Resolve Gen. 8.21 and his Mandamus Psal 14.4 and then it must needs be done though no god would do it but himself Mic. 7.18 though no man could imagine how it should be done Esay 55.7 8. I will allure her that is I will effectually perswade her by the preaching of the Gospel Men may speak perswasively but God onely can perswade Gen. 9.27 they may speak to the ear but He to the heart and this He doth to his Elect not onely by a morall perswasion but by an irresistible inward attraction Act. 11.17 by a mercifull violence by making them willing to follow the Lamb wheresoever he goeth They kisse the Son with a kisse of love and homage having first been kissed with the kisses of his mouth whereupon immediately followes Draw me we will run after thee Cant. 1.1 4. Elisha could more with a kisse then his man could with a staffe in raising the dead child Christs works upon his people fortiter but yet suaviter powerfully Recte Calvin textum hunc reddit Inclinabo eam but yet sweetly he inclineth their hearts to his testimonies and not to covetousness Psal 119.36 and brings them to the obedience of faith monendo potius quam minando docondo quam ducendo If he do seduce them as some render the word here it is for no hurt it is but to speak in a word private with them as one friend may with another it is but to give them his loves as he speakes in the Canticles to shew them his glory as he did Moses to spread before them his beauty and so to catch them by guile as Saint Paul did Corinthians 2 Ep. 12.19 to steal away their hearts before they are awar◠according to that Cant. 6.12 that they thenceforth may be an Amminadib a willing people a free-hearted people Psal 110.3 waiting for the law Esay 42.8 and walking by the rule Gal 6.16 c. Oh it is a blessed thing to be thus allured thus inveigled thus seduced out of the wayes of sin and death into the wayes of holiness and happiness by the doctrine of the Gospel Mercer Rivet which is the true Pitho the Suadae medulla qua capiuntur homines sed bono suo the divine Rhetorike wherewith mens minds are taken but for their greatest good and I will bring her into the wilderness Look how I at first allured my people out of Egypt where they sat by the flesh-pots and enjoyed the pleasures of sin for a season out of Egypt have I called my son that I might set him higher then the Kings of the earth and brought them into the wilderness and there extraordinarily provided for them never was Prince so served in his greatest pomp and spake to their hearts giving them right judgements and true lawes good statutes and commandments Neh. 7.13 to their great comfort Ps 19.8 So will I again do for them and much more then so by Christ in the dayes of the Gospel Indeed as the people at their first setting foot upon the promised land met with trouble in the valley of Achor by the sin of Achan so shall the Saints be sure of troubles but Christ will not leave them comfortless a door of hope he will open unto them in their deepest distresses Death shall be unto them not a trap-door to hell as it is to the wicked but an inlet into life eternall where they shall sing the song of Moses and the song of the Lamb. Rev. 15.13 Let the Saints therefore rejoyce in hope be patient in tribulation Vineyards God will give them here some grapes at least of the heavenly Canaan aforehand spirituall benedictions Divine comforts to sustain them such generous wine as shall make the lips of those that are asleep to speak Cant. 7.6 Yea to sing Eph. 5.18.19 Lo such wine of the bests and such songs of joy shall the Saints have for those vines which before he threatened to destroy vers 12. and that mirth which he would cause to cease vers 11. Repentance can turn crosses into comforts and like the Philosophers stone make golden afflictions 1 Pet. 1.7 As it is the fair and happy daughter of an ugly and odious mother viz. sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it is the mother of all mercies and benefits for it is repentance unto life Act. 11.18 yea to salvation and therefore never to be repented of 2 Cor. 7.10 It is that rainbow which if God see shining in our hearts and lives he will not onely not drown us but do us all good and speak comfortably to her Heb. speak to her heart such things as shall chear her up and make her heart leap and even dance Levalto's Confer Gen. 34.3 Ruth 2.13 Judg. 9.3 Pastquam perauxero eam Tremell Benigne alloquar Castalio See Isai 40.1 and comparing 1 Sam. 15.35 Observe that the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nacham signifieth to repent first and then to comfort And to this purpose it is that some translate the text thus After I have brought her into the wilderness and so humbled her thoroughly as I once did her forefathers there I will speak to her heart yea I will take her alone for the purpose even into a solitary wilderness where I may more freely impart my minde to her so some fense it that having her whole desire she may come up from the wilderness leaning upon her beloved Cant. 8.5 and so be brought into the bride house with all solemnity Verse 15. I will give her her vineyards from thence or from thenceforth either from that time or from that place God as out of his melting heartedness toward her he thinks she hath suffered double for all her sins Esay 40.1 though she think she hath suffered less then her sins Ezra 9.13 So he is ready upon her repentance to make her strait a plentifull amends He destroyed her vineyards and damped her mirth vers 11.12 Now she shall have all again with advantage not her corn onely for necessity but her vineyards also for delight yea an honest affluence of both She shall have reall manifestations of his love and although he take her into the wilderness yet will he not be unto her a wilderness or a Land of darkness wherefore then should his people say we are Lords we will come no more unto thee Jer. 2.31 why should they not rather reason thus with the prodigall I will go to my father for in his house is bread enough I will return to my first husband
will be but as a drop of wrath forerunning the great storm as a crack forerunning the ruine of the whole building That is a known text If you will not yet for all this hearken unto me then I will punish you seven times more and seven times more and seven to that Levit. 26.18 28. Three severall times God raiseth his note and he raiseth it by sevens and those are discords in Musick Such saying will be heavy songs and their execution heavy pangs to the wicked Verse 15. I will go and return to my place To my palace of Heaven so the Chaldee rendereth it I will withdraw my Majestie and return into the habitation of my holinesse which is in heaven I will go from them that they may come to themselves with the Prodigal I will forget them that they may remember themselves I will trouble my self no further with them when God comes against sinners he is said to come out of his place and so to disease himself Esay 26.21 with Lam. 3.33 that they may be afflicted and weep and mourn after me Jam. 4.9 I will take my rest and I will consider in my dwelling place as Esay 18.4 I will hide my face from them I will see what their end shall be for they are a very froward generation c. Deut. 32.20 and they shall see that I will be as froward as they for the hearts of them Ps 18.26 I will gather them in mine anger and in my fury and I will leave them there Ezek. 22.20 that they may know the worth of my gracious presence which they have not prized by the want of it and be pricked on thereby to pray Return O Lord how long and let it repent thee concerning thy servants O satisfie us early with thy mercy c. Psal 90.13 14. Thus mothers use to leave their children or at least turn their backs upon them till they mourn and make moane after them Thus the Lion seems to leave her yong ones till they have almost killed themselves with roaring and howling but at last gasp she relieves them whereby they become the more couragious God also will return to his people when they once turn short again upon themselves and see their sin-guiltinesse and seek his favour This is Gods end 1 Cor. 11.32 and the happy effect of affliction sanctified 1 King 8.47 Till they acknowledge their offence Heb. Till they become guiltie till they plead guiltie and carry themselves accordingly blushing and bleeding in my presence Thus Saint James Be afflicted or be miserable Chap. 4.9 ye are so but see your selves to be so tremble and humble at Gods feet for mercy give glory to God my Son and confesse thy sin Josh 7.19 The viper beaten casts up her poison The traytour on the rack confesseth all He that in affliction acknowledgeth not his offence and seeketh Gods face is more hard-hearted then a Jew as is to be seen here and Psal 78.34 and 1 Sam. 7.6 In the year of Grace 1556. at Weissenston in Germany a Jew for theft was in this cruell manner to be executed He was hang'd by the feet with his head downward betwixt two dogs which constantly snatcht bit at him The strangenes of the torment moved Jacob Andreas a grave Divine to go to behold it Coming thither he found the poor wretch as he hung repeating verses out of the Hebrewes Psalms wherein he cried out to God for mercy Andreas hereupon took occasion to counsell him to trust in Jesus Christ the true Saviour of mankind Melch. Adam in vit Jac. Andreae the Jew embracing the Christian faith requested but this one thing that he might be taken down and baptized though presently after he were hanged again but by the neck as Christian malefactours suffered which was accordingly granted him Lat. Serm. Latimer reports a like story of one in his time who being executed at Oxford was cut down but not quite dead And means being used to recover him he came again to himself and then confessed all his villany which before he would not be drawn to do In the life of Master Perkins also mention is made of a lusty fellow at Cambridge who being upon the ladder and affrighted with the forethought of hell-torments was called down a gain by Master Perkins who prayed with him and for him so effectually as that the beholders could not but see a blessed change thereby wrought in the prisoner Master Fuller and Mr. Clark in Mr. Perk. his life who took his death with such patience and alacritie as if he actually saw himself delivered from the hell which he feared before and heaven opened for the receiving of his soul to the great rejoycing of the beholders How well might these men say with Themistocles Periissem nisi periissem I had been undone if I had not been undone David was brought home by the weeping-crosse Psal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herod lib. 1. Alsted Cbroni pag. 325. 119.67 Affliction was a better Schoolmaster to Queen Elizabeth then Master Ascham Nocumenta documenta said Craesus when he was in the hands of his enemies The Burgundians well beaten by the Hunnes fled to Christ the God of the Christians and embraced his Religion and seek my face Out of a deep sense of their sin-guiltinesse This is the work of Faith as the former of Repentance God was not so gone from his people nor so far out of their call but that if they could find a praying heart he would find a pittying heart if they would acknowledge their offence he would forgive the iniquity of their sin Psal 32.5 If they would set their Faith a work as she in the Gospel did of whom it is said that when Christ would have hid himself it could not be for a certain woman whose daughter was diseased came and fell at his feet fetcht him out of his retiring-room Mark 7.24.25 he would break the heavens and come down from his place Isai 64.1 2. he would come leaping over all lets and impediments those mountains of Bether or of division to the relief of his people See this set forth Cant. 5. with the Notes there Provided that they seek not so much their own ease and ends as his face and favour the sense of his presence and light of his countenance the fear of his name and comforts of his spirit Thus David Psal 63.1 O God thou art my God early will I seek thee my soul thirsteth for thee in a dry and barren Land Carnall prayers in time of misery are but such as the dry earth or the hungry raven make They are the prayers of nature for ease not of the spirit for grace such as was that of Pharaoh when the rack made him roar the rod slatter See Zach. 7.5 6. with the Notes In their affliction they will seek me early Manicabunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. They will morning me so the Orginall hath it They will do it saith God
for I will give them to do it both to will it and to work it for otherwise afflictions Gods hammers do but beat cold iron wicked men grow worse for corrections as water is more cold after a beat as naughty boyes are more stubborn or more stupid after a whipping These also may cry to God as prisoners at the bar or malefactours upon the rack yea seek him early after a sort and yet not finde him Prov. 1.27 no though they seek him with their herds and flocks Hos 5.6 because they seek him not early and earnestly or diligently as Prov. 7.15 inflamedly as Baruch Nehe. 3.20 and Jabez 1 Chro. 4.10 accurately and anxiously as the Church sought her beloved Cant. 5.1 as the Virgin Mary sought her lost Son Luke 2. they seek him not for himself but for his corn wine and oil Hos 7.14 they seek not him but his they seek him not till they have nothing else to seek to Most justly therefore may God reject their suits and regest upon them Judg. 10. Depart from me ye wicked Get ye to the gods whom ye have chosen c. Justly may he say to them as once Jephta did to his country men Do ye now come to me in your distresse who in your prosperity said unto me Depart from us we will none of the knowledge of thy wayes Those that will finde God must seek him early O satisfie us early with thy mercies Psal 90.14 They must seek him early and late too Esay 26.9 alwayes and by all means as the Apostle speaketh in another case but especially in affliction as here for he lookes for it Our Saviour being in an agony prayed more intensively so did David out of the deep Jonah out of the whales belly the Church when she was in danger as she thought of losing God then she set up her note and cryed Thou art put in the midst of us Jer. 14.9 leave us not Extingui lucem nec patiare tuam Thus afliction exciteth devotion in the Saints and although they seek the Lord and his strength seek his face evermore yet especially In their distresse they cryed unto the Lord and he heareth them Psal 120.1 in the night of affliction they take the light of a lively faith and seek him early And that they may not fail to finde him they call in help of others as here in the next chapter Come and let us return c. CHAP. VI. Verse 1. COme and let us return unto the Lord c. So sweetly was Gods expectation answered as likewise it was in David Psal 27.8 No sooner could God say Seek ye my face but his holy heart answered as it were by an eccho Thy face Lord will I seek Look what God aimeth at in his administration to his elect he will have it He will have out the price of his Sons blood who gave himself for us that he might redeem us from all iniquity c. Tit. 2.14 and that he might give repentance to Israel and forgivenesse of sins Act. 5.31 See the proof and practice hereof in these Jewish converts Come and let us return to the Lord c. See how in those dayes and at that time the children of Israel shall come they and the children of Judah together going and weeping they shall go and seek the Lord their God They shall ask the way to Zion with their faces thitherward saying Jer. 54 5. Come and let us joyn our selves to the Lord in a perpetual Covenant that shall not be forgotten Judah and Israel could not agree at other times but when they are in a weeping condition then they could when they passed through the valley of Bara Psal 84. and made it a Bochim with their penitent tears even they could go from strength to strength or from company to company one company coming this way and another that and not rest untill every one of them in Zion appeareth before God Psal 84.6 â— This was fulfilled partly when the Lord turned again the captivity of Zion out of Babylon and those that had sown in tears reaped in joy those that went forth weeping and bearing precious seed came again with rejoycing and brought their sheaves with them Psal 126.5.6 confer Jer. 29.13 partly under their captivity and oppression by the Romanes which was when Christ came and by his Apostles converted thousands to the faith so that multitudes of them were â—aily added to the Church Acts 2. and 3. And lastly at that long looked for calling of the Jewes when they shall flie to Christ crucified as the doves unto their windows Isai 60.20 when they shall bring their brethren as an offering to the Lord upon horses in chaerets and in litters that is though sick weakly and unfit for travell yet rather in litters then not at all every one exciting other and saying Come and let us return unto the Lord. c. Return unto him from whom we children of Israel have deeply revolted Isai 31.6 Let us not pine away in our transgressions aa those Ezek. 33.10 for yet there is hope in Israel concerning this thing Ezra 10.2 we have done all this wickednesse yet let us not turn aside from following the Lord for this were to adde rebellion to sin 1 Sam. 12.20 this were worse then all the rest Come let us return unto the Lord By our sins we have run from him by repentance let us return unto him See for this the Note on Zach. 1.2 If the wicked have their Come Prov. 1.11 Esay 56. ult should not the Saints have theirs as Esay 2.3 Zech. 13.21 See the Note Should not Andrew call Philip and Philip Nathaneel as one linke in a chain doth another c. True grace is communicative charity is no churle the Saints like not to go to heaven alone For he hath torn Rapuit not cepit as the vulgar by a foul mistake of capio for rapio in the Hebrew Lexicons Here these converts confesse that their affliction neither came forth of the dust Job 5.6 nor without their desert they acknowledge God to be the Lion that tore them Chap. 5.14 and not without cause for that they had wickedly departed from him This is is one property of true repentance still to justifie God and to say as Mauritius the Emperour did after David when he saw his wife and children slain by the traytour Phocas c. Righteous art thou O Lord in all thy wayes and just in all thy proceedings Another property of it is Psa 119.137 to bring a man to God with some assurance of healing He will heal us For he is Iehovah the Physician Exod. 15.26 Now Omnipotenti medico nullus insanabilis occurrit morbus saith Isidore To an Almighty Physician no disease can be uncurable Ephraim went to the Assyrian upon sight of his disease but he could not heal him Chap. 5.13 But God both can and will Here he is compared both to a Physician he will heal and
shall break his clods Judah doth the worst of the work and suffers more hardship in the wayes of my worship and is held under by Israel as appeareth in the second book of Kings chap. 10.16 c. Jacob that is the ten Tribes did onely break the clods or harrow which is the lighter work and should therefore have been done with more delight But they love to take their ease and onely follow after their pleasure and profit and though taught to plow yet like it not because laborious no though they have Judah for an example of better Verse 12. Sowe to your selves in righteousnesse reap in mercy Righteousnesse is a sure seed a precious grain which those that sowe and every action of our life is a sowing shall doubtlesse come again with rejoycing and bring their sheaves with them Psal 126.6 Onely they must not look to sowe and reap all in one day as one saith of the Hyperborean people far North that they sowe shortly after the Sun-rising with them and reap before the Sun-set that is because the whole half year is one continuall day with them The Church is Gods husbandry Heresbach de re rust 1 Cor. 3.9 the seed is the Word of God Luke 8.11 Ministers are Gods husband-men harvest-men Matth. 9.37 38. the plough Luke 9.62 plough-staff Luke 13.8 axe Mat. 3.10 are the Lawes threatnings the fruit-causing rain are the promises of the Gospel Esay 55.10 11. faith that works by love are the fruits the last day the harvest Mat. 13.39 40 41. Then at utmost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that sowe bountifully or in blessings as the Greek hath it shall reap bountifully 2 Cor. 9.6 He that soweth seemeth to cast away his seed but if he sowe in locis irriguis as Eccles 11. 1. Ezek. 34.26 upon fat and fertile places he knowes he shall receive his own with usury In some parts of Egypt where the river Nilus overfloweth they do but throw in their seed and they have four rich harvests in lesse then four moneths S. H. Blounts voyag 77. Oh sowe bountifully the seeds of piety and charity into Gods blessed bosome and then be sure to reap plentifull mercy in thy greatest necessity reap in the month of mercy as the Originall here hath it that is according to the measure of divine mercy see Levit. 27.16 Exod. 16.16 proportionably to the infinitenesse of Gods mercy Now the Scripture hath three notable words to expresse the fulnesse of Gods mercy in Christ to those that sowe in righteousnesse Ephes 2.7 the abundant riches of his grace that are cast in over and above Rom. 5.20 The grace of God hath been more then exceeding there 's a second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1.14 The grace of God was exceeding abundant It had a pleonasme before yea but here 's a superpleonasme here 's good measure pressed down Luk. 6.38 shaken together and running over shall God give into mens bosomes Like as when a poor man asked Mr. Fox for an alms he finding him religious gave him his horse Or as Alexander gave one that craved some small courtesie of him a whole citie And when the poor man said It was too much for him to receive yea Non quaero quid te accipere deceat sed quid me dare Sen. de benef l. 2. c. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not for me to give said he So God giveth liberally and like himself Jam. 1.5 He doth not shift off his suiters as once a great Prince did a bold begging Philosopher He asked a groat of him and the king told him it was too little for a king to give He requested the king then to give him a talent the king replied It was too much for a begger to crave Certain it is that God in his spirituall blessings and mercies to us is wont to regard not so much what is fit for his to ask or expect as what standeth with his goodnesse and greatnesse to bestow If Israel had a hundred-fold increase of his seed those that sowe to themselves in righteousnesse Gen. 26 1◠by doing and suffering Gods will shall have much more Even an hundred-fold here and eternall life hereafter Matth. 19.29 so great a gain is godlinesse so sure a grain is righteousnesse who would not then turn spirituall seeds-man break up your fallow ground sc of your hearts that ye sowe not among the thornes Jee 4.3 The breaking up of sinfull hearts is a singular meanes to prevent the breaking down of a sinfull nation Hence the Prophet though almost out of hope of any good to be done upon his desperate countreymen resolves to try one more exhortation to them and as in the morning he had sowed his seed Eccles 11.6 so in the evening he with-holdeth not his hand for who can tell whether it may not prosper and whether in the midst of threats they might not suffer a word of exhortation Heb. 13.22 and whether it might not leave some impression being delivered in few words Sowe therefore saith he to your selves in righteousnesse c. but first break up your fallow ground Innovate vobis novale Repent and be renued in the spirit of your mindes in spirit and speech in mindes and manners in constitution and conversation in the purpose of your hearts and practise of your lives Old things are past 2 Cor. 5.17 let all things become new turn up the turf stock up and stub up the roots and weeds get into Christ and become a new creature Till this be done men are in an undone condition though they should spend their whole time in gathering up pearls and jewels for it is time to seek the Lord High time sith your souls lie upon it Plowmen we know are carefull to take their time so are all others wise enough in their generation The wayfaring-man travelleth while it is light The Seafaring-man takes his opportunity of winde and tide The Smith smites whiles the iron is hot The Lawyer takes his terme-time to entertaine Clients dispatch suits The men of Issachar were in great account with David because they had understanding of the times to know what Israel ought to do 1 Chron. 12.32 so are they with God that regard and use the seasons of grace that seek the Lord while he may be found and call upon him while he is near Esay 55.6 that put in the plough set upon the practise of repentance after a showre when the heart is best affected after God by his Word and Spirit hath taught so some render the Text or rained righteousnesse upon them Rain comes from heaven so doth every good and perfect giving Rain poures down plentifully Psal 68.9 thou didst send a plentifull rain on thine inheritance so do the showres of righeousnesse on good hearts Not a drop of rain falls in vain or in a wrong place but by a divine decree Job 28.26 so here Seek it in time and we shall not fail
Hebrew hath it with his good help that thou shalt turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Onely cry unto him Turn us Lord and we shall be turned draw us and we will run after thee c. Of turning to the Lord see the Note on Zach. 1.3 Keep mercy and judgement Those magnalia legis those weightier matters of the Law as our Saviour calleth them Matth. 23.23 which Ephraim had made light of chap. 4.1 He is therefore called upon to evidence the truth of his turning to God by bringing forth fruits meet for repentance Matth. 3.8 such as are tantamount and weigh just as much as repentance comes to Optima aptissima poenitentia est nova vita saith Luther The best and rightest repentance is a new life universall obedience to both Tables of the Law Mercy and judgement are here put by a figure for the duties of the second Table as constant waiting upon God for the duties of the first for the Prophet here observeth not the order of nature Donande Condonands but of our knowledge when he instanceth first in the second Table as doth also the Prophet Micah chap. 6.8 Mercy must be kept and exercised by 1 Giving 2 Forgiving This God prefers before sacrifice Hos 6.7 This Chrysostom saith is a more glorious work then to raise from the dead And here let those that would keep mercy and not shew it onely sometimes when they are in a good mood steep their thoughts in the mercies of God and so strive to be mercifull as their heavenly Father is Matth. 6. Judgement also must be kept and justice done Esay 56.1 after the example of God who is said to exercise loving-kindnesse but withall judgement and righteousnesse in the earth Ier. 9.24 Gracious is the Lord and righteous yea our God is mercifull Psal 116.5 the mixture of mercy and judgement is very comely as in publike persons Psal 101.1 where we see that Davids ditty was composed of discords which made an excellent harmony so in others of all sorts Prov. 21.21 who are required to be mercifully just and justly mercifull in all their enterdealings according to that golden rule given by our Saviour Luke 6.31 Whatever ye would that men should do unto you do ye to them likewise This is the standard and wait on thy God continually First beleeve Him to be thy God by a particular individuating faith and then thou wilt be easily drawn to wait upon him who waiteth to be gracious or to draw near unto him as the Seventy here render it and come boldly to the throne of grace Heb 4.16 for as the Ark of the Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Mercy-seat were never separated to neither is the mercy of God from those that are in covenant with him and can truely call him Theirs Hope is compared to a line the same Hebrew word that signifieth the one signifieth the other and waiting on God is nothing else but Hope and Trust lengthened or drawn out Sure it is that Trust in God at length will triumph and all his dispensations will appear beautifull in their season Hold out therefore faith and patience Wait upon the Lord be of good courage and he shall strengthen thy heart Wait I say upon the Lord. Psal 27.14 Ponder that sweet promise Habak 2.3 not delivered only but doubled and trebled for more surety And then consider first thy distance from God in worth and degree next thy dependance upon him thine undone condition if he desert thee and then thou wilt be content to wait upon him continually to stay his leisure as David did for the kingdom and as those in Esther did for deliverance to say with those good souls in the Acts The will of the Lord be done Verse 7. He is a merchant Heb. He is Canaan that is a meer naturall man Ezek. 16.3 a money-merchant who so he may have it careth not how he comes by it he is more like a Canaanite then a Jacobite Jacob said I have enough my brother but Ephraim is sick of the plague of unsatisfiablenesse and instead of keep mercy and judgement as in the former verse he keepeth false ballances in his hand and false weights in his bag Deut. 15.13 14 15. Lev. 19.36 Prov. 11.1 and 16.11 and 20.10 See the Notes there He that hath his hands full of the ballances of deceit and will not loose them to take hold of God will not part with his fat and sweet as the Vine and Olive in Iothams Purable though it be to raigne in heaven how can it be expected that he should turne to God or that he should love to be his servant Esay 56.6 when hee loveth to oppresse To get gain if not by fraud and cunning contrivance then by force and by forged cavillation as Luke 19.9 Sic quaecunque potest arte nocere nocet And all this he loveth to do he delights in it he not onely is pleased with it but pleadeth for it and opposeth with crest and brest whatsoever standeth in the way of his own heart exercised with covetousnesse as S. Peters phrase is 2 Pet. 2.14 which he constantly followeth as the Artificer doth his trade Let such Canaanites read that flaming text 1 Thess 4.6 and take heed lest while they get all they can by wrench and wile lest while they count all good fish that comes to net they catch at length the Devil and all lest they receive no lesse summes of curses then of coyn lest screech-owls of woe cry aloud from the beams of their chambers c. See the Note on chap. 7.1 Verse 8. And Ephraim said yet I am become rich Sed mihi plande domi I have it howsoever though I hear ill for it though the Prophet inveigh against my covetousnesse yet I am rich while he and his companions are poor and indigent yea I have found me out substance An idol so the Vulgar renders it Ephes 5.5 and indeed every covetous man is an idolater and performs both outward and inward service to his Mammon of unrighteousnesse to his golden-calf 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Substance hee here craekes of and rest to his soul as the Seventy render it in opposition happly to the aery notions as he accounted them of the Prophets invectives against his covetous practises and the terrours of his own conscience which he endeavoured to corrupt and bribe See to like purpose Esay 57.10 Thou hast found the life of thy hand that is a livelihood by thy labour therefore thou wast not grieved thy heart is hardened and thou art insensible of thy sin-guiltinesse thou settest the gain against the guilt and then all is hall with thee Felix scelus virtus vocatur Tul. de divin lib. 2. Prosperous wickednesse is accounted vertue Leah because fruitfull and successefull rejoyced in that whereof she had greater reason to repent So did those Idolaters Ier. 44.11 Dionysius after the spoil of an idol-Temple finding the winds favourable in
sacrifice ceased and all good hearts were thereby sadded See vers 9 with the Note Verse 17 The seed is rotten under their clods It lieth buried or drowned with excessive rain and moisture corrupting the seed soon after it was sown and that which was not so marred was afterwards when it came to be corn dried up with excessive heat The corn is withered So that the garners were desolated the barnes broken down for want of stuffing and for that there was no use of them sith they sowed but reaped not Mic. 6.15 The husbandman was called to mourning Amos 5.16 for a three-fold calamity that lay upon his tillage First Immoderate rain in or about seeding Secondly Locusts and other vermine at spring Thirdly extreme drought after all verse 19 20. Thus God followeth sinners with one plague in the neck of another as he did Pharaoh that sturdy rebell till he have made his foes his footstools To multiply sin is to multiply sorrow Psal 16.4 to heap up wickednesse is to heap up wrath Rom 2.5 I will heap mischiefs upon them Si quoties peccent homines sua fulmina mittat Jupiter exiguo tempora inermis erâ—â— Ovid. saith God I will spend mine arrows upon them Deut. 32.23 which yet cannot be all spent up as the Poet feared of his Jupiter that if he should punish men for every offence his store of thunder-bolts would be soon spent and exhausted Verse 18. How do the beasts groun The wilde beasts groan in their kinde The herds of cattell home and tame beasts as oxen c. are perplexed as not knowing what to do 't is the same word with that Esth 3.15 God had hid his face withdrawn his hand and they were troubled he taketh away their breath for lack of pasture they die and return to their dust as David telleth us in his Physicks Psal 104.29 Epiphaxius his Physiologer reporteth of the bird called Charadius that being brought where a sick man lieth if he look upon the sick with a fixed and unremoved eye there is hopes of recovery but if he look another way the disease is deadly Sure it is that if God look in mercy upon man and beast they are cared and catered for Psal 36.7 and 104.27 and 145.15 16 c. and the contrary yea the flocks of sheep c. which yet can bite upon the bare live with a little and get pasture where the bigger creatures cannot come Verse 19. O Lord to thee will I cry I will though others will not I have called upon others to cry mightily unto thee and to meet thee by repentance but they ranquam monstra marina as so many Sea-monsters passe by my words with a deaff ear they refuse to return thy hand is lifted up in threatning and will fall down in punishing but they will not see Esay 26.11 they will not search they will not have their eyes like the windowes in Solomons Temple broad inward the eyes of their mindes are as ill set for this matter as the eyes of their bodies they see not what 's within But whatever they do 1 King 6.4 my soul shall weep in secret for their pride and mine eyes shall weep sore c. Jer. 13.17 for their insensiblenesse of their misery For the fire hath devoured the pastures that is the immoderate scorching heat of the season See Psal 83.14 Jer. 17.6 Or the blasting winde as Lyra expounds it or the locusts as Drusius or God who is a consuming fire by any or all these instruments of his wrath as Tarnouius And the flame hath burnt all the arees of the field This was dreadfull but yet nothing to that conflagratio mundi spoken of by St. Peter 2 Epist 3.12 when the heavens being on fire shall be dissolved and the elements melt with fervent heat on the heads of the wicked who shall give a terrible account with the world all on alight fire about their ears Verse 20. The beasts of the field cry also unto thee Glocitant a term taken from Deer they cry as they can they cry by implication imploring thine help each for himself See Psal 149.9 Job 39.3 Psal 104.27 And should men be silent For the rivers of the waters are dried up This maketh the Hart bray after the water-brooks yea shed tears as hunters say the Hart will when hot and hard-bestead for water Hereto David seems to allude Psal 42.5 My tears have been my meat c. And the fire hath devoured the pastures of the wildernesse This had been said before verse 19. The reason of such repetitions see above in the Notes on verses 11 12. Neither let this last exaggeration of the common calamity by that which befell the bruit beasts seem superfluous For whereas the security and obstinacy of most men is such that they take little notice of present pressures but promise themselves peace and safety whatsoever God by his servants shall say to the contrary it is but needfull surely that their danger should be inculcated and their calamity set out and set on with utmost importunity and vehemency CHAP. II. Verse 1. BLow ye the trumpet in Zion Idem aliis verbis repetit saith Mercer here The Prophet repeateth the same as in the former Chapter onely in other words more at large and after another manner pressing the people further to the practise of repentance by many sweet promises of the blessings of this and a better life Our Prophet may seem to bee of the same mind with Tertullian who said that he was nulli rei natus nisi poenitentiae born for no other end but to repent and to call upon others so to do Tot autem verbis figuris ntitur saith Luther he useth so many words figures because he had to do with a people that were harder then rocks Jer. 5.3 as also because there is an absolute necessity of repentance Aut poenitendum aut pereundum as our Saviour tells his Disciples twice in a breath Luke 13.2 5. The Prophet had urged them hereunto from the evils they felt or feared chap. 1. Pain and penitency are words of one derivation God plagueth men that he may make them cry Peccavi not Perij onely I am undone as Cain but peccavi I have done very foolishly as David The seventeen first verses of this Chapter are Hortatory the rest Consolatory The day of the Lord cometh therefore Repent This is the summe of the exhortation It cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herod and that instantly Give warning therefore God loveth to foresignifie saith the Heathen Historian and to premonish before he punish He dealt so with Cain to whom he read the first lecture of Repentance Gen. 4. as he had done of Faith to his father Adam in the Chapter before He dealt so with the old world with the Sodomites Ninevites c. Sound an alarm in my holy Mountain Ring the bels backwards as amongst us they do the house is on fire the enemy is at hand Let all
for their dignity they are the Lords Ministers as likewise the good Angels are and their fellow-servants so according to their duty they must be first in holy exercises going in and out before Gods people in the perforâ—â—nce of their trust and that worthy work of theirs 1 Tim. 3.1 for the which 〈◊〉 are to be very highly esteemed in love 1 Thess 5.13 Let Ministers therefore pray hard for their people as did Aaron Samuel Paul c. Let their prayers at â—asts especially be well watered with teares those effectuall Oratours that cry to God for mercy Psal 39.12 as blood doth for vengeance Gen. 4.16 as theirs were Judg. 20.23 and Judges 2.5 and 1 Sam. 7.6 and as Ezra chap. 10.1 and â—remy chap. 9.1 and 13.17 and why but for corruption in Magistrates Ministers All sorts a generall defection drawing on a generall desolation Oh let Gods two faithfull witnesses be clothed in sack-cloth Rev. 11.3 teaching Gods people with many tears and temptations Act. 20.19 20 31. both publikely and from house to house yea not ceasing to warn them night and day with tears to redeem their own sorrows by sound repentance It is said of Athanasius that by his tears as by the bleeding of a chast Vine he cured the leprosie of that tainted Age. And of Luther that by his prayers and tears he had prevailed with God that Popery should not over-run his countrey Act. Mon. In vita Luth. during his dayes When I am dead said He let those pray that can pray Melancton his Colleague writeth that he constantly prayed with abundance of tears for he knew that as Musick upon the waters sounds farther and more harmoniously then upon the land so prayers joyn'd with tears finde much respect with Christ who could not but look back upon the weeping women and comfort them though he was then going to his death between the porch and the altar This was that void place where the Priests prayed after the sacrifices were offered Ezek. 8.16 As in man there is Body Soul and Spirit 1 Thess 5.23 so in the Temple at Jerusalem 1. between Solomons Porch Act. 3.11 and the Altar of burnt-offering was the outer great Court 2. Chron. 4.9 where the people met for preaching and prayer Next there was the second Court for the Priests onely and here was the Altar of incense Luke 1.9 10. Thirdly the most Holy place for the High-priest to enter once a year Num. 17.10 The first is here spoken of the outer Court where the priests might bee best heard to pray and seen to weep and the people might comport and say Amen the want whereof St. Paul counts no small losse 1 Cor. 14.16 and let them say Spare thy people O Lord c. Other exercises there were usually performed at publike fasts as Reading the Scriptures Jer. 36.5 27. expounding and preaching Neh. 8.4 8. examining censuring and punishing such sinnes as then most raigned Neh. 9.2 Ezr. 9.2 Josh 7. and 22. Binding themselves to God by a Covenant of better obedience Nehem. 10.18 29 30. Contributing to good uses Esay 58.7 and 2 Chron. 31.3 4. But the chief businesse and duty of the day was as here Prayer to God for pardon of sinne and removall of shame and other punishment whence also it was called A day of Atonement or Expiation Spare thy people O Lord c. Brevis oratio sed tota affectibus ardens saith Mercer A short prayer but very affectionate So are all Scripture-forms they have fulnesse of matter in fewnesse of words Quam multa quam paucis How much in a little as Tully said of Brutus his Laconicall Epistle See Numb 6.24 25 26. Hos 14.2 Luke 18.13 Matt. 6.9 10 c. which is both a prayer and a pattern as the standard is the exactest measure Why then should any man fall out with forms and call them idols odious as swines-flesh c Why should they say that the use of the Lords Prayer is the Note of a formalist Is not this to speak evil of good c. and give not thine heritage to reproach Suffer us not for our sinnes to be forced by famine to beg bread of our enemies the Ammonites and Moabites for that will reflect upon thee Lord and turn to thy dishonour as if thou hadst no care of thine heritage couldst not maintain thy servants See a like prayer to this Num. 14.11.12 16 17 c. and Deut. 9.26 27 28. and learn to deprecate shame and reproach as a fruit of sinne and a piece of the curse Deut. 28. Lev. 26. 1 Sam. 2.30 Beg of God 1. To keep thee from reproachfull courses such as may expose thee to the scandall of the weak and scorn of the wicked David is much in this petition 2. To hide thee in a pavilion from the strife of tongues Psal 31.20 either to preserve thee from aspersions or so to oil thy name that they may not stick 3 To give thee good repute and report among the best 'T was God gave Solomon honour and he promiseth it to all his as a reward of religion Prov. 22.4 that the heathen should rule over them It is an heavy hand of God upon his people when Pagans or Papagans have dominion over them Neh. 9.9 10 27 c. Psal 79.1 c. and 80.1 2 c. and 137.1 2 c. Lam. 1.2 4 5. They are bloody in their positions and dispositions See Rom. 1.31 their government is tyrannicall such as the Spaniards is over the poor Indians the Turks over Greece the Rebels over the English in Ireland c. The Saints also are 1. Consciencious and cannot yeeld to their unlawfull commands as the three children 2. Zealous and cannot but contest as Steven Paul at Athens the Martyrs 3. Friendlesse and destitute Matt. 10.16 as Paul afore Nero Christ afore Pilate forsaken of all Pray therefore as here and prevent such a mischief by shunning Ierusalems sinnes of ignorance ingratitude incorrigiblenesse formallity c. and by putting our necks under the yoke of Christs obedience observing from the heart that form of doctrine which he hath delivered unto us Rom. 6.17 wherefore should they say among the people Where is their God q. d. Why should they cast our religion in our dish why should they twit us with thy neglect of us why should thy name be blasphemed and thy power traduced as it were on a publike theatre This was that which most galled these good souls as it had oft done David before them that God with whom they quartered armes should be reproached for their sakes and thorow their sides and his glory defaced This was as a murthering-knife in Davids bones Psal 42.10 and worse to him then all the evill that he had suffered from his youth up Our nature is most impatient of reproach for there is none so mean but thinks himself worthy of some regard and a reproachfull scorne shewes an utter disrespect which flowes from the very superfluity of malice You
off from them The former sense is the better Verse 9. Yet destroyed I the Amorite before them It is not usuall with God to hit men in the teeth with what he hath done for them Jam. 1.5 unlesse in case of unthankfulnesse as here Then indeed people shall hear of what they have had and be taught the worth of good turns by the want of them Good turns aggravate unkindnesses and our offences are not a little increased by our obligations Hence this approbation and it is as if God should say This people hath not only done the evills afore-mentioned but also after the receipt of mercies without measure and many miraculous deliverances as if I had even hired them to be wicked and as if that were to pass for truth which the snake in the fable said to the country man that had shewed it kindness Summum praemium pro summo beneficio est Ingratitudo Speed 622. ex Parisien In the yeere 1245. the Pope was denied entrance into England it being said that the Pope was but like a mouse in a fachell or a snake in ones bosome who did but ill repay their hostess for their lodging God had done exceeding much for this perverse people and this they now heare of with stomack enough as well they deserved At Athens if a servant proved ungratefull for his manumission his master had an action 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against him Val. Max. lib. 2. cap. 1 and might recover him again into bondage Lycurgus the Lacedemonian law-giver would not make a law against Ingratitude as holding it monstrous not to requite a kindness not to acknowledge a good turn The old Romanes decreed that such as were found guilty of this fault should be cast alive to the Cormorant to be pulled in peeces and devoured Our Saviour fâ—â—ly yokes together the evill and the unthankfull Luk. 6.35 and God here summs up all this peoples sins in this One as the Epitome of all the rest yet I destroyed the Amorite when once his iniquity was full Gen. 15. when he had filled the land from corner to corner with his uncleannesse Ezrh. 9.11 then sent I my hornets before them which drove them out before them But not with their sword nor with their bow Iosh 24.12 See this thankfully acknowledged by this Church after she had payed for her learning Psal 44.2 3. with 9.10 whose height was like the height of the Cedars c. For stature and strength they seemed insuperable Num. 13.28 c. But God soon topt them and tamed them he took them a link lower and made them know themselves to bee but men Psal 9.20 or if trees cedars oakes as Plato saith of man that he is but arbor inversa yet I destroyed his fruit from above and his root from beneath I left him little enough to be proud of lesse then Nebuchadnezzar who had a stump left and was reserved for royall State againe Dan. 4.15 God cut off these Amorites that is all the seven nations head and tayle root and branch old and young together Deut. 7.2 Iosh 6.21 Behold the severity of God as if he had forgotten that forepart of his back-parts Jehovah Jehovah gracious mercifull c. and had taken up that Emperours Motto Fiat justitia pereat mundus Let Justice be done though never so many be undone Verse 10. Also I brought you up from the land of Egypt which lies lower then Judaea as doth also mysticall Egypt then Ierusalem which is above which is the mother of us all To what great preferments and priviledges Gods people are now brought up by Christ See Heb. 12.22 23 24. and cry out with that noble Athenian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from how great miseries to what great mercies are we advanced Act. 26.18 Even from darknesse to light from the power of Satan to God that we may receive forgivenesse of sins and inheritance among the Saints c. And shall we then againe break Gods commandements Ezra 9.14 Or say We are delivered to do all these abominations Ier. 7.10 Would not the heaven sweat over us and the earth cleave under us yea hell gape for us upon such an entertainement of divine bounty and led you forty yeares through the wildernesse led you all along in my hand as an horse in the wildernesse that ye should not stumble Isay 63.13 Led you and fed you dayly and daintily sending you in Angels food and then setting the flint abroach that you might not pine and perish in that vast howling wildernesse Deut. 32.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besides that I there bore with your evill manners Act. 13.18 as a mother beares with her childs frowardness or as an husband beares with his wives crossenesse which he knowes he must either tollere or tolerare cure or cover to possesse the land of the Amorite to fit you for such a mercy to humble you to prove you and to do you good at the latter end Deut. 8.16 God knowes the height of our spirits and the naughtinesse of our natures c. how ill able mens braines are to beare a cup of prosperity and how soon their hearts are lifted up with their estates as a boat that riseth with the rising of the water God therefore usually brings his people into the wildernesse and there speaketh to their hearts he holds them first to hard meate Hos 2.14 and then puts them into full possession Verse 11. And I raised up your sons for Prophets The Ministery is worthily instanced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a singular mercy Psal 147.19 20. Other nations had their Prophets such as they were Tit. 1.12 Tragedians and Comedians were said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to labour in teaching the people and were highly esteemed of the Athenians insomuch as that after their discomfit in Sicily they were relieved out of the publike stock Rous his Archaen 90. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.21 who could repeate somewhat of Euripides But what were these to Israels Prophets those holy men of God who spake as they were moved acted and as it were carried out of themselves by the holy Ghost to say and to do what God would have them yea those holy children such as Samuel and Jeremy for of them especially the Rabbines understand this text who devoted themselves to the work betimes being more forwardly then either Athanasius the boybishop or Cornelius Mus who if we may beleeve Sixtus Senensis was a Preacher at twelve yeare old and such one an as with whome all Italy was in admiration and of your young men for Nazarites The Chalde hath it Doctours or Teachers it being the office of these holy Votaries to teach the people Heathens also had a kind of Nazarites as Lucian setteth forth in his Dea Syria Habent vespae favos simiae imitaâ—tur homines and the Turks at this day have their Dermislars Turk hist fol. 473. and their Imailers whom they call the religious
the Prophet Our forefathers were unweariable in making out after the meanes which we vilipend and make no reckoning of c. to drink water raine-water for in those countries as Hierome testifieth who lived there many yeares and therefore knew the scituation and nature thereof they have but few springs Mercer in verse 7. and no considerable rivers but only lordan and are therefore glad to keep raine-water in cisterns for all uses being much afflicted with thirst and drought if it raine not but they were not satisfied either because there was not enough to be had or by a singular curse of unsatisfiablenesse See Hag. 1.6 with the Note yet have ye not returned unto me usque ad me so far as me You have made some faint overtures and essayes of returning but they have not reacht out unto me they have not amounted to the full measure of a sound conversion Plectimur may you well say Salvian nec tamen flectimur corripimur sed non corrigimur c. God rained not upon us that we might return unto him and learn righteousnesse Esay 26.10 that we might powre out a prayer when his chastening was upon us verse 16.18 But we alasse have done nothing lesse we have turned every one to his own way and done what in us lies to defeat God and undo our selves by our incorrigiblenesse and uncureablenesse Verse 9. I have smitten you with blasting and mildews c. This by immoderate raine that by drought caused by an East-wind that ventus vrens exsiccans God cannot possibly want a weapon to tame a rebell when your gardens and your vineyards increased Or were trimmed and tricked up Taxat nimium eorum studium saith Mercer The Prophet here taxeth their overmuch paines taken and cost cast away in multiplying and dressing their hort-yards and Vineyards when in the meane while they neglected the sincere service of God and suffered their own hearts to lie like the sluggards field that was all grown over with thornes and briars Prov. 24.31 that is with lusts and sins under which lurketh that old serpent the palmer-worme which is worse then the locust as Hierom noteth for the locust feeds only on the tops of the eares of corne as he flies and thence hath his name in Greek but palmer-wormes stick close to the fruits or flowers they light on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and will not off till all be consumed It is the last and worst of evils saith He and leaves nothing behind it omnia corradit converrit makes cleane work See Ioel. 1.3 10 11 12. c. with the Notes yet have ye not returned unto me No not yet but have rejected the remedy of your recovery see verse 8. Verse 10. I have sent among you the pestilence that evill angell Psal 78.49 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eminent hand of God as Hippocrates calleth it that destruction that walketh in darknesse and wasteth at noon day as the Psalmist stileth it In prognost Psal 91.6 This God sent for it is a messenger of his sending an arrow of his shooting 2 Sam. 24.15 and may better be called morbus sacer then the falling sicknesse as being an extraordinary hand of God such as was that Sudor Anglicus in the dayes of Edward the sixth Sennert de febrib l. 4. c. 15. the sweating sicknesse that raged very violently for forty yeares together here in England as Sennertus testifieth and slew so many that strangers wondred how this Island could be so populous as to beare and bury such incredible multitudes No stranger in England was touched with this disease and yet the English were chased therewith not only here but in other countries abroad Life of Ed. by Sr. Io. Heyw. pag. 126. which made them like tyrants both feared and avoyded where ever they came So long as the ferventnesse of this plague lasted there was crying Peccavi Peccavi and some pretences of turning to the Lord. The Ministers were sought for in every corner saith Mr. Bradford oh you must come to my Lord you must come to my Lady c. Thus when he slew them then they sought him Psal 78.34.36 and they returned and enquired earely after God Neverthelesse they did flatter him with their mouth and lied unto him with their tongues As the fox when taken in a snare lookes pittifully but 't is only that he may get out as Ice melts in the day and hardeneth againe in the night or as Iron is very soft and malleable whiles in the fire but soon after returneth to its former hardnesse after the manner of Egypt In the way to Egypt so some reade it as you were trudging down to Egypt for help against enemies or for corn in time of famine for Egypt was the worlds granary I have stretcht my net over you Egypt hath gathered you up Memphis hath buried you Hos 9.6 But taking the words as we translate them After the manner of Egypt i. e. so as I plagued the Egyptians when you were amongst them See Exod. 12.29 Exod. 9.15 with mortality of men and murraine of cattel The plague of Athens is graphically described by Thucydides Lib. 2. bell Pelopon Metam l. 7. Georg. l. 3. whence Ovid and Virgil are thought to have borrowed their descriptions of the pestilence The plague of Italy is set forth in lively colours by Dionys Halycarnass lib. 11. Antiq. That of Constantinople by Nicephorus and Sigebertus your young men have I slaine with the sword Juvenes à juvando saith Varro because they are able and apt by armes to defend the commonwealth and to help it at a dead lift In Hebrew they have their name à delectu because they are chosen to fight and do businesse as fittest for the purpose Exod. 17.9 2 Sam. 6.1 These God had slaine with the sword which cutteth its way thorough a wood of men and heweth down the youngest and strongest spareth neither Lord nor loscll as they say is dispatched with confused noise and garments rolled in blood Esay 9.5 and I have made the stink of your campes by meanes of the slaine both men and horses that lye unburied and poyson the ayre See Ioel. 2.20 Esay 34.3 and yet have ye not returned Nec sic tamen Vide contumaciam saith Mercer here Obstinate men will sooner break then bend Monoceros interimi potest non capi Verse 11. I have overthrown some of you Some and not all thus in the midst of judgement he remembred mercy he did not stir up all his wrath Psal 78.38 he let fall some drops but would not shed the whole showre of it for he remembred that they were but flesh c. Some he hang'd up in gibbets as it were for example to the rest as St. Jude saith he dealt by Sodome and Gomorrah and the cities about them thrown forth for an instance of divine vengeance to all succeeding ages Jude 7. and as Herodotus telleth us 〈◊〉 〈◊〉 〈◊〉 〈◊〉
22.30 31. Verse 2. The virgin of Israel is fallen i. e. Though of the spouse of God she be become the devils adulteresse Jer. 3.1 Hos 1.2 yet shee will needs be counted and called a virgin still as Sardis she hath a name to live but is dead as the Romish crew cry themselves up the onely Church Catholike and therein like Oyster-wives do much out-crie us Rev. 3.1 But what saith the Lord by his Prophet Ieremy chap. 18.13 Ask ye now among the Heathen who hath heard such things The Virgin of Israel hath done a very horrible thing And the Virgin of Rome may well say as Quartilla the strumpet in Petronius doth Iunonem meam iratam habeam si unquam me meminerim virginem fuisse Petron. Satyr I can hardly remember my self a maid Israel may also be called a virgin because she yet subsisted and flourished in her first liberty and splendour till taken and defloured as it were by the Assyrian And in this sence we read of the virgin of Babylon Esay 47.1 of Egypt Jer. 46.12 of Zidon Esay 23.12 and now of Venice whose Motto is Intacta maneo I am still a maid as having never yet fallen into the enemies power Tournay a town in France was ever counted so invincible that this sentence was engraven over one of the gates Iannes ton me perdu ton pucellage Thou hast never lost thy maidenhead Yet was it yeelded up to our King Henry 8. with 10000. pound sterling Speed sol 1001. for the citizens redemption The Virgin of Israel sped not so well Shee is fallen That is shee shall fall surely suddenly utterly she shall no more rise i. e. return out of captivity and be restored to her pristine splendour yet some think otherwise she is forsaken upon her land Projecta est prostrata jacet she is thrown hard upon her ground and as it were dashed against it like an earthen pot against a rock and all this because she had left off righteousnesse in the earth Verse 7. Those that forsake God shall be forsaken of him 2 Chron. 15.2 there is none to raise her up God will not and then man cannot Behold saith Bildad God will not cast away a perfect man neither will he take the ungodly by the hand Job 8.20 he will bring them into trouble and there leave them Ezek. 22.20 29.5 His own he will not leave or if he do yet forsake them he will not Heb. 13.5 and if men do he will relieve them the rather Because they called thee an out-cast saying This is Zion whom no man seeketh after therefore I will restore health unto thee and I will heal thee of thy wounds saith the Lord Jer. 30.17 Verse 3. The city that went out by a thousand i. e. that had a thousand inhabitants passing to and fro thorow the gates See Gen. 34.24 and 23.10 for men love not to bee cooped up or confined to a place as the Duke of Venice is but to be travelling and trading Or that can send out a thousand fit to bear arms Shall leave an hundred Here 's a wofull decimation purporting a very great paucity of people such as was threatned Deut. 28.62 a tenth man onely shall be left if that Behold the severity of God and betray not the lives of others by an impenitent continuance in sinne Turn to God if but for your poor brethrens sake that are in danger or in durance Hezekiab's reason to repent is very remarkable 2 Chron. 30.9 For if ye turn again to the Lord your brethren and your children shall finde compassion before them that lead them captive so that they shall come again into this land for the Lord your God is gracious and mercifull and will not turn away his face from you if ye return unto him Shall leave ten Not take ten in an hundred and leave the rest as the Roman Generals used to do in the Army in case of a mutiny This was fulfilled in that three yeers siege of Samaria 2 King 18.10 as afterwards the like fell out at Ierusalem which could hardly be repeopled in Nehemiah's time and at this day is but thinly inhabited there being not an hundred housholds of Jews to be found there In our Countries of the abundance of people commeth dearth which maketh many male-contents to mutter but in many parts of Turkey for want of men to manure the ground most of the poor being enforced with victuals and other necessaries to follow their great Armies in their long expeditions of whom scarce one of ten saith mine Authour ever return home again there by the way perishing Turk hist 1153. if not by the enemies sword yet by the wants intemperatenesse of the air or immoderate pains-taking Verse 4. For thus saith the Lord Or Truly thus saith the Lord Notwithstanding the former terrible sentence which the Prophet could not denounce with dry eyes but takes up a lamentation though lesse concerned in it and might well say as One did in another case Tu quibus ista legis inâ—ertum est lector ocellis M. Fox of the L. Jane Gray Ipse quidem siccis dicere non potui All Gods threatnings for most part are conditionall Ier 18.7 and 26.2 sc if men repent not As if they do they may live in his sight and be accounted worthy such is Gods great goodnesse to escape all those things that shall befall the impenitent Luke 21.36 The Gospel is post naufragium tabula and hath its reward too Heb. 11.6 Heb. 11.6 sc of grace and mercy Do this and live saith the Law Seek the Lord and live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Gospel He is a rewarder of them that diligently seek him and that is the force of the Hebrew word here used which signifieth to euquire to make serious search and scrutiny to seek him out as the Seventy have it when he is with-drawn to seek him as a Student doth sciences a worldling gold a hungry man meat c. as a man studiously turns over a Commentary to finde out the sence of a Text 1 Thess 3.8 1 Sam. 25.6 Esay 34.16 Do this saith God and ye shall live not onely have your lives for a prey but live merrily happily Now we live saith the Apostle that is we rejoyce and Thus shall ye say to him that liveth that is hath a comfortable life and a confluence of blessings But besides all this yee shall live for ever and aterna vita vera vita eternall life is the onely life properly so called Life in what sence soever taken is a sweet mercy Aug. A living dog is better then a dead Lion saith Solomon and Ioseph is yet alive saith Iacob he doth not say Ioseph is Lord of Egypt I will get down Eccles 9.4 Gen. 46.28 Rom. 6. â—lt and see him before I die But eternall life is by a specialty and with an accent the gift of God through Iesus Christ our Lord and this gift
that shineth more and more unto the perfect day Prov. 14.18 This severing of night from day and day from night this mutuall and orderly succession and course of the night after the day and the day after the night the lengthening and shortening of the dayes in summer and winter the wonderfull eclipses and other occurrents of that nature are works of Gods power and providence not to be slighted but improved to true repentance We are to mark the countenance of the skie and to discerne the face of heaven that every day and night winketh at us and beckneth to us to remember the wisdome power justice and mercy of God lined out unto us in the browes of the firmament The heavens declare the glory of God and the firmament sheweth his handy-work Psal 19.1 The creatures are Regij professores saith One Catholike preachers saith Another real Postills of the Divinity saith a third Clemens Alexandrinus saith that the World is Dei scriptura the first Bible that God made for the instruction of man Antonius Eremita told a Philosopher who objected to him his want of bookes that the Universe was to him instead of a well-furnisht library Aug. de doct christ l. 1. Niceph. l. 8. cap. 40. Lib. 2. de Arca cap. 3. every where ready at hand Hugo affirmeth that every thing uttereth these three words Accipe Redde Fuge Receive mercy Return duty Shun sin together with that hell that it hales at the heeles of it Much a man may learn out of the book of Nature with its three leaves Heaven Earth and Sea but there he must not rest For as where the Naturalist ends the Physician begins so where Nature failes and can go no further there Scripture succeeds and gives more grace Iam. 4.6 Psal 19.1 2 7 8. The Caldee Paraphrast takes this text allegorically as if the sense were God changeth his hand towards the sons of men at his pleasure prospering them one while crossing them another so that they walk in darknesse and have no light Esay 50.10 yea they walk through the vale of the shadow of death Psal 23.4 Not through a dark entry or church-yard in the night time but a vally a large long vast place not of darknesse onely but of death and not bare death but the shadow of death that is the darkest and most dismall side of death in its most hideous and horrid representations And yet if God be with his Davids in this sad condition no hurt shall befall them butmuch good Flebile principium melior fortuna sequetur That calleth for the waters of the sea that is for great armyes saith the Chaldee But better take it litterally of the generation of raine the chief author whereof is God the materiall cause is the sea sending up vapours The Instrumentall cause is the Sun by the beames whereof God drawes the vapours upwards sends for them as it were into the middle region of the ayre there thickeneth them into clouds and then resolveth them into raine This Kimchi illustrateth by the simile of a boyling pot whereout vapours and fumes ascending to the colder pot-lid are turned into drops of water See Gen. 2.6 The waters of the sea 1 King 18.44 A little cloud arose out of the sea like a mans hand And presently the Prophet said to Ahab Prepare thy charet and get thee down that the raine stop thee not And it came to passe in the meane while that the heaven was black with cloudes c. Humorem magnâ— tollunt aequore ponti Nubes qui in toto terrarum spargitur orbe Lucret. lib. 6. Cum pluit in terris The Naturalists observe that it snowes not in the sea because it sends up hot vapours which presently dissolve the snow the Lord is his name His memoriall Hos 12.5 See the Note there He is not an idol to be dallied with and deluded Verse 9. That strengtheneth the spoyled against the strong Victorem à victo superari saepe videmus God can quickly change the scene turn the scales Ier. 37.10 though ye had smitten the whole army of the Chaldeans and there remained but wounded men among them yet should they rise up every man in his tent and burn this city with fire In a bloody fight between Amurath the third King of Turks and Lazarus Despot of Servia many thousands fell on both sides In conclusion the Turks had the victory and Lazarus was slaine Amurath after that great victory with some few of his chief captaines taking view of the dead bodyes which without number lay on heapes in the field like mountaines a Christian souldier sore wounded and all blood seeing him in staggering manner arose as if it had been from death out of an heape of slaine men and making toward him for want of strength fell down diverse times by the way as he came as if he had been a drunken man At length drawing nigh unto him when they which guarded the kings person would have stayed him he was by Amurath himself commanded to come neerer supposing that he would have craved his life of him Thus this half-dead Christian pressing neerer unto him as if he would for honour sake have kissed his feet suddenly stabbed him in the bottome of his belly with a short dagger which he had under his coat of which wound that great king and conqueror presently died The name of this man was Miles Cobelite who Turk hist fol. 200. before sore wounded was shortly after in the presence of Bajazet Amuraths son cut into small peeces So in that memorable fight between the Swissers and the Dolphâ—n neare to Basile when Burcardus monk a noble-man and a great souldier Lavat in Prov. 27.14 grew proud of the victory and put up his helmet that he might behold what a â—laughter they had made one of the half-dead Swissers rising up upon his knees threw a stone at him which hitting right gave him his deaths-wound At the battle of Agincourt where our Henry 5. won the day Speed 795. ex hypod Nerstr the French were so confident of a victory that they sent to king Henry to know what ransome he would give and c. Henry comforting his army with a speech resolved to open his way over the enemies bosome or else to die After which such was the courage of the English notwithstanding their great wants as he that ere while could scarcely bend his bow is able now to draw his yard-long arrow to the very head so that the spoyled or spoyle shall come against the fortresse And take it by assault Deus loca quantumvis valida vasta facit Prov. 21.30 There is no strength against the Lord. Verse 10. They hate him that rebuketh in the gate In domo judicij saith the Chalde for the gate was the place of judgement verse 12.15 Deut. 17.5 12 15. Those then that did not approve and applaud the oppressions and wrong-dealings of the Judges and rich bribers but cryed out
of prayer This therefore Jonah having prayed and perceiving that he was heard and by the goodnesse of God preserved safe in body and sound in mind he growes strong in faith Rom. 4. giving glory to God and being fully perswaded that he should yet walk before him againe in the land of the living out of the fishes belly where though he might seem buried alive and free among the dead yet he enjoyed Gods gracious presence and those strong consolations that made him live in the very mouth of death and say in effect as blessed Bradford did Act Mon. fol. 1476. I thank God more of this prison and of this dark dungeon then of any parlour yea then of any pleasure that ever I had For in it I find God my most sweet God alwayes Verse 2. And said I cried by reason of mine affliction His lips did not move in affliction like a creaking doore or a new cart-wheele with murmuring and mutinying against God and men Psal 73.9 he set not his mouth against heaven as the howling wolf when hunger-bit neither did his tongue walk through the earth cursing the day of his birth Lam. 3.29 and cutting deep into the sides of such as were meanes of his misery But putting his mouth in the dust if so bee there might be hope he cried by reason of his affliction The time of affliction is the time of supplication no time like that for granting of suites Zech. 13.9 Gods afflicted may have what they will of him then such are his fatherly compassions to his sick children he reserveth his best comforts for the worst times and then speaketh to the hearts of his people when he hath brought them into the wildernesse Hos 2.13 This Jonah experimented and therefore said I cried out of mine affliction unto the Lord. Ad Dominum asslicto de pectore suspirando And he heard me How else am I alive amidst so many deaths here 's a visible answer a reall return Oh blessed be God who hath not turned away my prayer nor his mercy from me Psal 66.20 Surely as the cloud which riseth out of the earth many times in them and insensible vapours falleth down in great and abundant showers so our prayers which ascend weak and narrow return with a full and enlarged answer This was but a pittifull poore prayer that Ionas here made as appeares ver 4. and so was that of David Psal 31.22 For I said in mine hast I am cut off from before thine eyes Neverthelesse thou heardest the voice of my supplications when I cried unto thee It would be wide with us if God should answer the best of us according to our prayers yea though well watered with teares sith Ipsae lacrymae sixt lacrymabiles c. we had need to weep over our teares sigh over our sobs mourne over our griefs c. Jonah was so taken with this kindnesse from the Lord his God that he repeates it and celebrates it a second time out of the belly of hell cried I and thou heardest my voice The whales belly he calleth hels-belly because horrid and hideous deep and dismall Thence he cried as David did De profundis and was heard and delivered Yea had hell it self closed her mouth upon a praying Jonah it could not long have held him but must have vomited him up A Mandamus from God will do it at any time Psa 44.4 and what cannot faithfull Praier have of God there is a certaine omnipotency in it said Luther Verse 3. For thou hadst cast me into the deep A graphicall description of his wofull condition which yet he remembreth now as waters that are past and is thankfull to his Almighty Deliverer See the like in David Psa 116.3 and learn of these and other Saints to acknowledge the uttermost extremity of a calamity after we are delivered out of it For hereby thy judgement will be the better instructed and the more convinced thine heart also will be the more inlarged to admire and thy mouth the wider opened to celebrate the power wisdome and mercy of God in thy deliverance As if this be not done God will be provoked either to inflict heavier judgements or else to cease to smite thee any more with the stripes of a father and to give thee up for a lost child for thou had'st cast me into the deep Not the mariners but Thou didst it and therefore there was no averting or avoyding it Thou had'st cast me with a force as a stone out of a sling or as that mighty Angel Rev. 18.21 that took up a stone like a great milstone and cast it into the sea saying Thus with violence c. In the middest of the seas Heb in the heart of the sea 's so Mat. 12.40 So shall the Son of man be three dayes and three nights in the heart of the earth And Deut. 4.11 we read of the heart of heaven that is the middle of it as the heart sitteth in the middest of the body as king of that Isle of Man Now if it were so grievous to be cast into the main Sea what shall it be to be hurled into hell by such an hand and with such a force into that bottomelesse gulf whence nothing was ever yet boyed up againe and the floods compassed me about Aquarum confluges The Sea whence all floods or rivers issue and whereto they return Homer calleth the Ocean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a river by the figure Miôsis Danaeus here noteth that out of that gulf of the Sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iliad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which of Plato is called Tartarus that is hell the waters do flow into the veines of the earth as it is Eccles 1.7 losing their saltnesse in the passage Here Jonah cried out as Psa 69.1.2 Save me O God for the waters are come in unto my soule I fink in deep mire where there is no standing I am come into the deep waters where the floods overflow me It was onely his faith that held him up by the chin and like blown bleathers bore him alost all waters all thy billowes and thy waves passed over me All so it seemed to Jonah that God had powred out all his displeasure upon him but he sufâ—ereth not his whole wrath to arise against his people neither remembreth iniquity for ever Thy billowes or surges not the seas but thine God seemed to fight against Jonah with his own hand David likewise in a desertion complaines that all Gods waves and floods were gone over him Ps 42.7 In this case for it may be any ones case let us do as Paul and his company did in that dismall tempest Act. 27. when they saw neither sun nor star for diverse dayes and nights together cast anchor of hope even beyond hope and then wait and wish for day God will appeare at length and all shall clear up he will deliver our soules from the nethermost hell Vers 4. Then I said I am cast
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
holy violence as Tertullian saith the good people of his time did The effectual fervent prayer of a righteous man availeth much but then it must be the working stirring labourfull prayer as the word signifieth that strives and struggles and straines every veine in the heart as Elias seemed to do by that posture in prayer of putting his head betwixt his leggs 1 King 18.42 that sets awork all the faculties of the soule and all the graces of the spirit that stirrs up dust as Jacob did maketh a man sweat as our Saviour who being in an agonie prayed the more earnestly Luk. 22.44 not without strong crying and teares and was heard in that he feared Heb. 5.7 For such a prayer when a man cryes to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mightily or with all his strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it availeth much it can do any thing as Paul using the same words saith I can do all things through Christ who streng theneth me Philip. 4.13 Yea let them turn every one from his evill way c. For else Prayer profits not Humiliation is to no purpose without Reformation Repentance for sin without repentance from sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there must be fruits meet for repentance answerable to amendment of life tantamount as repentance and that weigh just as much as it for Optima aptissima poenitentia est nova vita saith Luther the best and truest repentance is a new life and if gods people will humble themselves and pray and seek his face and withall turn from their evill wayes then he will do much for them 2 Chron. 7.14 and from the violence that is in their hands Heb. In the hollow of their hands where it lay hid as it were but not from God who here bids them turn from their wrong-dealing and rapacity This was their speciall sin ut in magnis imperijs emporiis magnae sunt rapinae therefore are they charged to relinquish it It is a speech saith Mercer like to that of our Saviour Go tell my Disciples and Peter c. Tell them all but be sure you tell Peter So here turn from all your evill wayes but especially from the violence that is in your hands See Es 59.6 Ezech. 23.27 Psal 7.4 The Hebrewes understand this text of restitution to be made of evill-gotten goods or wrongfully deteined from the right owners This say they must be done or the party can be no more renewed by repentance then a man could be legally purified by the washing of water when he continued to hold in his hand an unclean thing That of Austin is well known The sin is not remitted till that which hath bin ill-gotten from another be restored And that of Father Latimer Non remittitur peccatum nisi restituatur ablatum Aug. Restore or else you will cough in hell and the Devils will laugh at you Gravell in the kidneys will not grate so upon you as a little guiltinesse in this kind will do upon your consciences The same Latimer tells us in a sermon of his afore K. Edw 6. that the first day that he preached about Restitution there came one and gave him twenty pounds to restore the next time another and brought him in thirty pounds another time another gave him two hundred pounds ten shillings The Law for restitution see Num. 5.6 7. the party must not only confesse but restore or he is not a true convert And this will well appeare when death comes to draw the curtaine and looke in upon a man Hence our Henry the 7. in his last will and testament after the disposition of his soul and body Speed 995. Turk hist fol. 767. he willed restitution should be made of all such monies as had unjustly been levied by his officers And the like we read of Selymus the grand Signiour in the Turkish history Verse 9. Who can tell if God will turn and repent This is the speech of one that doubteth and yet despaireth not like that of David praying for his sick child Who can tell whether God will be gratious to me that the child may live 2 Sam. 12.22 We are staggering saith Saint Paul but not wholy sticking 2 Cor. 4.8 They that go down to the pit of despaire as well as of the grave Es 38.18 cannot hope for thy truth but are hurried headlong into hell as the Gergesites swine were into the sea The Prophet Jonah was peremptory that by such a day Niniveh should be destroyed These men therefore had good reason to doubt if not of the pardon of their sins yet of the saving of their city All their hope is that this that Jonah denounced was not Gods absolute decree but onely his threatening and that conditionall too viz. except they repented This if they could do and heartily they knew not but that mercy might be yet had Keep hope in heart or the work will go on heavily Psal 43. ult Hope is the daughter of Faith but such as is a staff to her aged mother See the Note on Ioel. 2.14 Of God repenting I have spoken elsewhere Verse 10. And God saw their works i. e. He noted and noticed them to others Or he saw them that is he approved of them Videre Dei est approbare Let God but see Repentance as a rainbow appearing in our hearts and lives and he will never drown us in destruction But unlesse God sees turning he sees no work in a fast saith One upon this very Text. God may say to impenitent fasters saith Another as Isaac did to his father Behold the fire and wood but where is the lamb Or as Jacob did concerning Joseph Here 's the coat but where 's the child Get thee behind said Jehu to the messengers what hast thou to do with peace Confessions and humiliations are our messengers but if the heart be not broken if the life be not amended what peace The Talmudists note here that God is not said to have seen their sack-cloth and ashes but their repentance and works those fruits of their faith truth in the inward parts which God eyeth with singular delight Ier. 5.3 as the work of his own spirit Eph. 8.9 August Certum est nos facere quod facimus sed ille facit ut facimus and he is pleased to call his grace in us our works for our incouragement in well-doing and freely to crown it in us without any merit on our part That they turned from their evill way To which they were by nature and ill custome so wedded and wedged that they could never have been loosened but by an extraordinary touch from the hand of heaven The conversion of a sinner from the evill of his way is Gods own handy-work Jer. 31.18 2 Tim. 2.25 Ezech. 6.9 Plato went three times into Sicily to convert Dionysius the tyrant and could do no good on him Polemo of a drunkard by hearing Xenocrates is said to have become a Philosopher But what saith Ambrose to
cause before he proceedes to judgment this deserves admiration and acknowledgement in the highest degree O the depth Verse 4. For I brought thee up out of the land of Egypt Here God twits them with his former favours which he never doth but in case of brutish unthankfulnesse Now there was brutish and worse To render good for evill is divine good for good is humane evill for evill is brutish but evill for good devilish This makes God contrary to his custome upbraid people with what he hath done for them and angrily call for his love-tokens back againe as Hos 2.9 For their deliverance out of the Egyptian servitude how great a mercy it was see the Note on Hos 11.1 such as they were againe and againe charged never to forget Deut. 6.12 and 5.15 and 26.5 to 12. How much more bound are we to God for our Redemption by Christ for what 's Pharaoh to Satan Egypt to this present evill world Egyptian bondage to fins slavery Seeing then that our God hath given us such deliverance as this should we againe break his commandements c. Well might the hills and mountaines testify against such a monstrous unthankfullnesse and disingenuity and redeemed thee out of the house of servants Gradatim progreditur saith Calvin It was somthing to be brought out of the land of Egypt a most superstitious place where they turned the glory of the incorruptible God to the similitude of the image of a corruptible man for they defiled their king Osiris and of birds for they worshipped the hawk and Ibis and of foure-footed beasts for they worshipped an ox Rom. 1.23 a dog a cat a swine and of creeping things for they worshipped the Crocodile Ichneumon c. yea they worshipped plants and pot-herbs Hence the Poet Felices gentes Iuven. quibus haec nascuntur in hortis Numina To be brought out therefore from amongst such hatefull Idolaters was no small favour lest they should smell of their superstitions as Mica's mother did after all that ayring sin in the desert Judg. 17.3 and Jeroboam by being there awhile had learned calf-worship hence that strickt charge never to make leagne with them But to be redeemed out of the house of servants was more out of the iron furnace Deut. 4.20 Ier. 11.4 where they wrought night and day in latere luto Exod. 1. in setting up those famous Pyramids and treasure-cities for Pharaoh where they served with rigour Exod. 1.13 their lives were made bitter with hard bondage ver 14. till God withdrew their shoulders from the burden and their hands did leave the pots Psal 81.6 till they saw the God of Israel and there was under his feet as it were a paved-work of a Saphire-stone Exod. 24.10 to shew that God had now changed their condition their bricks made in their bondage to Saphirs Confer Esay 54.11 and consider what God hath done for us by bringing us into the glorious liberty of his own children who were once the devils drudges and dromedaries serving diverse lusts and pleasures Tit. 3.3 which gave lawes to our members Rom. 7. and held us under in a brutish bondage much worse then the Heathens mil-house the Turks gallies Bajazets iron-cage the Indian mines or Egyptian furnace For there if they did their task they escaped stripes but here let men do the devill never such doughty service they are sure of scourges and scorpions after all armies and changes of sorrowes and sufferings terrours and torments without any the least hope of ever either mending or ending This should make us lift up many an humble joyfull and thankfull heart to our most powerfull Redeemer saying with St. Paul Now to the King eternal immortal invisible the only wise God be honour and glory for ever and ever Amen 1 Tim. 1.17 and I sent before thee Moses Aaron and Miriam As three principall guides and Miriam for one who did her part among the women Exod. 15.20 and having a prophetick spirit became a singular instrument in the hand of God who spake by her Num. 12.2 But her weak head was not able to bear such a cup of honour without being intoxicated which caused her father to spit in her face Num. 12.2 14. Her death is recorded in scripture Num 20.1 but not her age as is Sarahs Gen. 23.1 Some have observed that God thought not fit to tell us of the length of the life of any woman in Scripture but Sarah to humble that sex But as soules have no sexes so of some women such as were Miriam Deborah the Virgin Mary Priscilla Blandina the Lady Jane Gray Q. Elizabeth c. it may be said that in them besides their sex there was nothing woman-like or weak as if what Philosophy saith the soules of these noble creatures had followed the temperament of their bodies which consist of a frame of rarer roomes of a more exact composition then mans doth It is possible that Miriam might till that matter of emulation betwixt her and Moses his wife fell out be as helpfull to Moses and Aaron as Nazianzens mother was to his father Non solum adjutricem in pietate sed etiam doctricem gubernatricem Nazian Epitap pat not a help-fellow only but a doctresse and governesse Verse 5. O my people remember now what Balak There must be a Recognition of Gods mercies or else there will neither follow Estimation nor Retribution Else we that should be as temples of his praises shall be as graves of his benefits Our soules are naturally like filthy ponds wherein fish die soon and frogs live long rotten stuff is remembred memorable mercies are forgotten whereas the soul should be as an holy Ark the memory like the pot of Manna preserving holy truths as the Law and speciall blessings as Aarons rod fresh and flourishing This Israel did not and are therefore justly blamed Psal 106.7 13 21. and here againe reminded of one signall mercy among many that they might take notice of the enemies malignity Gods benignity and their own indignity and ingratitude that parching wind that drieth up the fountaine of divine favours Ventus urens exsiccans what Balack king of Moab consulted Joshua saith that he arose and fought against Israel chap. 24.9 that is he had a good mind to have fought but he did not because he durst not So Esth 8.7 Haman is said to have laid his hand upon the Jewes because he intended and attempted such a matter They that is the Sortilegi or Lot-sorcerers with whom Balack-like he consulted cast Pur that is the lot before Haman from day to day and from month to month viz. Esth 3.7 to find out what month or day would be lucky for the accomplishment of his intended massacre of the Iewes but before that black-day came Mordecai was advanced and Haman hanged Now as there by the speciall providence of God over-ruling the superstition of that wicked wreth way was made for the preservation of Gods people So
heritage Not of all but of those poor few that confesse and forsake their sins Pro. 28.13 and in whose spirit there is no guile Psa 32.2 that are mortified persons Rom. 11.26 with Esay 59.20 It is a priviledge proper to the Communion of Saints he retaineth not his anger for ever Angry he may be and smite in his anger Esay 57.17 yea he may take vengeance of the inventions of those whom he hath pardoned Psal 99.8 temporall vengeance I mean but it soon repenteth him concerning his servants and a little punishment serveth turn for a great offence Jer. 31.19 20 21. David no sooner said I have sinned but he heard The Lord hath taken away thy sin 2 Sam. 12. because he delighteth in mercy And hence he pardoneth iniquity of free-grace ex mero motu out of his pure and unexcited love out of his Philanthropy and undeserved favour the sole impulsive cause of pardon What a man delighteth to do he will do howsoever If the Sun delight to run his race who shall stop him If God so delight in mercy that he will save for his Names sake and come in with his Non obstante as he doth Psal 106.8 who or what shall hinder him Verse 19. He will turne again he will have compassion upon us Here 's the pith and power of faith particularly applying promises to a mans self Say that sin hath separated betwixt us and our God Esay 59.2 and made him send us farre away into captivity yet he will turn again and yern toward us he will turn again our captivity as the streams in the South His compassions are more then fatherly Psal 103.13 motherly Esay 49.15 brotherly Heb. 2.12 This the Church knows and therefore cries after him Cant. 8.14 Make hast my beloved and be thou like to a Roe or to a young Hart which when it fleeth looketh behind it saith the Chaldee Paraphrast there And this that he will do she is bold to beleeve He will he will and that to us saith the Prophet here Lo this is that work of faith to wrap it self in the promises as made to us in particular 1 Tim. 1.15 and unlesse faith be on this sort actuated it is as to comfort as good as no faith Compare Mat. 8.26 with Mark 4.40 He will subdue our iniquities By force and violence as the word signifieth subjugabit pessundabit conculcabit Sin is sturdy and will rebell where it cannot reigne It hath a strong heart and will not easily yeeld But yeeld it shall for God will subdue it And this is a further favour as every former is a pledge of a future To pardon of sinne God will adde power against sinne to justification by Christs merit sanctification by his Spirit he will let out the life-blood of sin and lay it adying at our feet he will tread Satan with all his black train under our feet shortly Rom. 16.20 He will not onely turn us againe but turne his hand upon us and purely purge away our drosse and take away all our tinne Esay 1.25 In fine hee will so mortifie the deeds of the body by his Spirit that sinne shall not have dominion over us Rom. 6.14 shall not play Rex in us the traveller shall not become the man of the house as Nathans parable speaketh And thou wilt cast all their sinnes into the bottom of the sea Where-hence they shall never be boyed up again This the Prophet by an insinuating Apostrophe turneth himself to God and speaketh with much confidence Such is the nature of true faith sc to grow upon God and as I may so say to encroach as Moses did Exod. 33.12 13 c. to chap. 34.10 and as David did 1 Chron. 17.23 c. See how he improves Gods promise and works upon it ver 24 25. he goes it over again and yet still encroacheth and the effect was good chap. 18. We hinder our selves of much happinesse by a sinfull shamefacednesse Let us come boldly to the throne of grace Heb. 4. ult so shall we see our sins as Israel did the Egyptians dead on the shore Verse 20. Thou wilt performe the truth to Jacob and the mercy to Abraham Heb. Thou wilt give for all is of free gift His love moved God to promise his truth binds him to performe 2 Sam. 7.18 21. For thy words sake and according to thine own heart hast thou done all these things Having made himself a voluntary debter to his people he will come off fairly with them and not bee worse then his word but better Hence Rev. 10.1 Christ is said to have a rainbowe upon his head to shew that he is faithfull and constant in his promises and that tempests should blow over the skie be cleared For this is as the waters of Noah unto mee saith the Lord for as I have sworn that the waters of Noah should no more go over the earth so have I sworn that I would not be wroth with thee nor rebuke thee For the mountains shall depart c. Esay 54.9 10. God hath hitherto kept promise with nights and dayes Jer. 33.20 25. that one shall succeed the other therefore much more will he keep promise with his people which thou hast sworn unto our fathers And in them to us by vertue of the covenant So he spake with us when he spake with Jacob at Bethel Hos 12.4 and that the promises sworn to the Fathers of the old Testament belong also to us of the New See Luke 1.55 73 74. Now that God swore at any time to them or us hee did it for our sakes doubtlesse that by two iâ—â—â—â—table things in which it was impossible for God to lie wee might have a strong consolation who have fled for refuge to lay hold upon the hope set before us Heb. 6.17 18. See the Note there Gloria Deo in Excelsis A COMMENT OR EXPOSITION Upon the Prophesie of NAHUM CHAP. I. Verse 1. THE burden of Nineveh i. e. The burdenous prophesie See the Note on Malac. 1.1 It is a burden to wicked men to be told of their sinnes and foretold of their punishments To whom we may not unfitly apply that of the Civilian Perquà m durum est Vlpian sed ita lex scripta est If it be so tedious to hear of it what will they do to bear it Nineveh had fair warning before by Jonah and for present the unclean spirit seemed to be cast out of her but he returned soon after with seven worse as appears by this Prophesie and so their last state was worse then the former Mat. 12.45 Their bile half-healed breaking out again proved to be the plague of leprosie Lev. 13.18 19 20. such as shut them out of heaven God will do good to those that are good and continue so But as for those that turn aside unto their crooked wayes as all Apostates do the Lord shall lead them forth with the workers of iniquity as cattle are led to the slaughter or malefactours to
execution but peace shall be upon Israel Psal 125.5 The book of the Vision Or the Epistle of the Vision Hence some collect that Nahum went not to Nineveh as Jonah had done but sent this propheticall Epistle thither to let them know what should shortly befall them So Jeremy sent an Epistle to Babylon chap. 29. and Eliah wrote a threatning letter to Iehoram king of Judah 2 Chron. 21.12 before his translation to heaven and lest it to be sent to him by Elisha or the other Prophets who durst not shew themselves in his presence such was his insolent cruelty as 't is conceived of Nahum the Elkoshite Elkosh was a small town in Galiâ—ee beyond Bethabara as say Hierom and Dorotheus Here was our Prophet born and named Nâ—hum non sine numine saith Gualther for Nahum as Noah signifieth a Comforter and so he proved by this Book of his both to the ten Tribes now newly carried captive by the Assyrian Monarch and also to the other two Tribes Epiphanius who were shortly after besieged by the same Assyrian in the reign of Hezekiah under whom Nahum prophecied See the Note on Exod. 3.1 Vers 2. God is jealous See the Note on Zech. 1.14 and the Lord revengeth the Lord revengeth As he is Pater miserationum to his people a father of mercies and God of consolation so to his and their enemies he is a most sure and severe revenger Deus ultionum as David calleth him Psal 94.1 A God of recompenses as Jeremy chap. 51.56 And when He comes against a people he usually takes them to do when they are at the strongest and most confident as Nineveh now was in the dayes of proud Sennacherib and is furious Heb. and is Master of hot wrath he is all on a light fire as it were with fierce indignation against the enemies of his Church Yet not so but that he is Master of his anger too and doth nothing in it but what is just and equall Hence the vials of his wrath are said to be golden vials Rev. 15.7 his anger is holy his fire is pure and without smoak And this is further declared in the following words The Lord will take vengeance on his adversaries Such as seek to thrust him beside his throne that oppose his worship contemn his word persecute his people send proud messages after him saying We will not have this man to reigne over us Bring hither those mine enemies saith He and slay them before me Luk. 19.27 As for such as sin of infirmity and return to him by repentance they shall not find him furious but gracious and he reserveth wrath for his enemies Their preservation for a time is but a reservation to that wrath to come As hee precipitateth not his anger but defers the execution of it giving men space to repent as he did Jezabel Rev. 2. so they shall find that his forbearance is no quittance and that Poena venit gravior quò magè tarda venit Verse 3. The Lord is slow to anger Slack he is not as some men count slacknesse saith St. Peter but long-sufferring to us-ward c. 2 Epist 3.9 The devil stirred up the Heathen Poets to perswade people that God either knew not or cared not what was done here below that he was oft from home feasting with the Ethiopians c. The Epicures also taught the like doctrine Homer and the Sadduces among the Jews the Manichees among the primitive Christians the Libertines amongst us But they shall one day find that God is slow but sure that the higher he lifteth his hand the harder he will strike the further he draweth his bowe the deeper will bee the wound and great in power Heb. Great of power able to knock down sinners in the very act of their rebellion and to send them packing to their place in hell So that it is not for want of power that he is so patient For the Lord our God is God of gods and Lord of Lords a great God a mighty and a terrible Deut. 10.17 But what need we go further then the Text where he is called the strong God great in power And that will not at all acquit the wicked This is the last letter in his name that nomen majestativum as Tertullian calleth it Exod. 34.7 which he will in no wise forget as neither must we He will not take the wicked by the hand saith Job Job 8.20 nor wink at the workers of iniquity saith David Psal 50.21 but will render a just recompence to every transgression and disobedience saith Paul Heb. 2.2 A God of truth and without iniquity just and right is he Deut. 32.4 the Lord hath his way in the whirlwind and in the storm The word Suphab here tendred whirlwind begins with a small Samech ad minuendum timorem piis Buxtorf Tiberias 167. ne propterea terreantur to take off the Saints from their inordinate fears and to assure the wicked that when the Lord cometh imminet inde Soph finis exitium there shall be an end of them and an utter destruction As the whirlwind passeth so is the wicked no more but the righteous is an everlasting foundation Prov. 10.25 Or as some read it The righteous is the foundation of the world as firm as the worlds foundation sc the earth which is unmoveable and the clouds are the dust of his feet He walketh upon them as men do upon the dust of the earth he maketh the clouds his charet and rideth upon the wings of the wind Psal 104.3 See Isa 60.8 and 19.1 The wickeds happinesse shall take its end surely and swiftly as Ezekiel tells them in his seventh chapter An end is come is come is come Ver. 4. He rebuketh the sea and maketh it dry He had shewed what wonders God can do in the ayre Now he telleth what he doeth in the water and in the earth And it is well observed by an Interpreter that when the Prophets speak of God Tarnon they do for most part imitate the expressions of Moses that most severe law-giver and allude to his history to shew that by the law is the knowledge of sin Rom. 3.20 without which the stony hearts of men melt not that the promise of the gospell may relish sweetly with them Psal 19.10 11. The word here rendreth He rebuketh importeth that God rateth and rattleth the Sea verborum pedumque strepitu with such a voice and other noise as causeth fright and flight The Sea saw it and fled Iordan was driven back what ailed thee O thou Sea that thou fleddest c. Psal 114.3 5. The waters saw thee O God the waters saw thee they were afraid the depths also were troubled Psal 77.16 See Exod. 14.21 Psal 78.14 and 66.6 and 136.16 and 106.9 This is not in the power of any man to do though Xerxes vainely attempted somthing when he wafted two millions of men over the Hellespont and for battering his bridge of boates caused it to be
to rise from earthly things to heavenly from corporalls to spiritualls See Rom. 10.15 Esay 52.7 O Iudah keep thy solemn feasts c. which hitherto hindered by the enemy thou hast intermitted Perform thy vows made in the day of thy distresse bring presents to him that ought to be feared Psal 76.11 2 Chro. 32.23 for the wicked Heb. Belial that stigmaticall Belialist Sennacherib that lawlesse yokelesse masterlesse monster that merum scelus that is so portentously so peerlesly vitious He is utterly cut off His Army by the Angel himself by his sonnes his Monarchy by the Babylonians See Esay 27.1 2. CHAP. II. Verse 1. HE that dasheth in pieces is come up before thy face Nebuchadnezzar the elder that maul of the whole earth Jer. 50.23 that brake and dispersed the Nations as a Maul or great Hammer doth the hardest stones See how like a right Pyrgopolynicis he vaunteth of his valour and victories Esay 10.8 9 10 11 c. So Demetrius was sirnamed Poliorcletes the Destroyer of cities Attilas called himself Orbis flagellum the scourge of the World Julius Caesar was Fulmen belli The thunderbolt of warre he had taken in his time a thousand Towns conquered three hundred Nations took prisoner one million of men and slain as many These were Dtssipatores indeed and dashers in pieces rods of Gods wrath and this they took to be a main piece of theit silly glory How much more honour was it to Augustine M. Cottons pref to Hilder on Joh. 4. to be stiled Haereticorum malleus the hammer of Heretikes and to Mr. Hildersam to bee Schismaticorum malleus the maul of Schismatikes and lastly to Luther that he could thus say of himself Pestis eram vivus moriens ero mors tua Papa I living stopt Romes breath And dead will be Romes death Is come up before thy face Nineveh lay high and those that went thither were said to go up Hos 8.9 Nebuchadnezzar is said here to be come up to it long before he did which sets forth Gods omniscience Known to him are all his works from the beginning of the world Act. 15.18 Psal 139.2 and present to him are all things both past and future and to come up before Nineveh's face who thought none durst have been so bold as to look her in the face But though she had been a terrour yet now shee is a scorn as was likewise Ephraim when he offended in Baal Hos 13.1 See the Note there Keep the munition watch the way c. Ironicè omnia q.d. Do all this if you think it will do any good But 't is all to no purpose you are an undone people your enemies are above fear and you below hope you have hitherto delighted in warre you shall now have enough of it you have troubled the world with your armes and Armies now you shall meet with your match a people terrible from the beginning Up therefore and do your utmost Neglect nothing that may serve for your necessary defence but it will not be for except the Lord keep the city the watch-man waketh but in vain Psal 127.1 Verse 2. For the Lord hath turned away the excellency of Jacob as the excellency of Israel Both the ten tribes carried captive already and the other two vexed by Sennacheribs invasion have taken their turnes and have had their part of bitter affliction and shalt thou O Niniveh altogether escape unpunished Never think it Especially sith thou hast exceeded thy commission and exercised an unheard of cruelty upon Gods people for he was but a little displeased but ye have helped forward the affliction Zach. 1.15 See the Note there for the emptiers have emptied them out The Assyrians have spoyled and pillaged till they have left neither men nor meanes behind them such clean work they have made sweeping all before them like a sweeping raine that leaveth no sood Prov. 28.3 Omnia corradunt converrunt and marred their vine-branches that is their sons and their daughters saith Lyra their cities and villages say others like a malicious vinedresser that not only cuts off the luxurious or barren branches but pulls up the yong sprouts by the rootes and so marrs the vineyard The Assyrians endeavoured utterly to destroy the whole seed of Abraham without any mercy or compassion and this undid them The jealous and just God cannot beare with such boares out of the wood that wast his vines Psal 80.13 Ver. 3. The shield of his mighty men is made red Panoplia terrorens auget All was red a colour much affected by the Medes Persians and Caldees to shew that they were a sanguinary nation and not more gold thirsty Esai 13. Herodot Diod. Sic. Xenophon Curtius then blood-thirsty the valiant men are in scarlet A colour affected by martiall men that would seem to feare no colours The Lacedemonians used it much when they went to fight that if they should be wounded their blood might not appeare upon their apparrell for the discouragement of themselves and encouragement of the enemy by such a sight The Romish Cardinals are clothed in scarlet and are created by a red hat which the Pope giveth them in a token that they should be ready to shed their blood for the Catholike faith which if they should do as never any of them yet did they would be no better then the Devils Martyrs sith it is the cause and not the punishment that maketh a true martyr A Tiburn-tippet as plain Mr. Latimer was wont to speake would well become those scarlet-Fathers who like bels will be never well tuned till well hanged for their blood-guiltinesse and soule-murther especially In the kingdome of Naples there were two notable theeves the one named Pater-noster Reinold de idol Rom. prafet the other Ave-Maria who at severall times had murthered one hundred and sixteen men and were therefore deservedly put to a cruel death But nothing so cruel as the Pope and his Conclave deserve for their sending of so many soules daily to that great red dragon red with the blood of soules which he hath swallowed as St. Peter hath it 1 Pet. 5.8 Rev. 12.3 the charrets shall be with flaming torches Those currus falcati charrets armed with sithes and hookes with and in which they were wont to fight these shall be with flaming torches carried along in them either to light them fighting by night or else to fire the enemies houses and to terrify their hearts and the firr trees shall be terribly shaken with the rattling of the charrets and clattering of the armour In a bloody fight between Amurath the third king of Turks and Lazarus Despot of Servia the noise of warlike weapons the neighing of horses and outcries of men were so terrible and great that the wild beasts in the woods stood astonied therewith the trees seemed to be shaken and the Turkish histories to expresse the terrour of the day vainely say Turk Hist that the Angels in heaven amazed with that hideous
be in the Prophet Esays sense chap. 53.1 but thy preceding discourse in answer to my disceptation I have heard that the Babylonians will come and that my people must into captivity This was no pleasant hearing for we all naturally shrink in the shoulder when call'd to carry the crosse but those that do what they should not must look to hear and feel too what they would not and was afraid Fear is constrictio cordis exsensu mali instantis a passion of the soule shrinking in it self from some imminent evill The wicked heare and jeere or their feare driveth them from God as it did guilty Adam Contrarily the godly tremble at Gods judgements whiles they hang in the threatenings and draw nigh to him with intreaties of peace In this feare of the Lord is strong confidence and his children have a place of refuge Prov. 14.26 O Lord reviue thy work in the middest of the yeares i. e. Preserve alive thine Israel that work of thine hands Esay 45.11 together with thy work of grace in their hearts keep that spark alive upon the sea of tribulations and temptations The Angels saith a Reverend man are kept with much lesse care charge and power then we because they have no biasse no weights of sin hung upon them c. There is not so much of the glory of God saith Another in all his works of Creation and Providence as in one gracious action that a Christian performeth in the middest of the yeares make known sc thy power in perfecting thy glory and not forsaking the work of thine own hands Psal 138.8 It was Luthers usuall prayer Act. Mon. Confirm O God in us that thou hast wrought and perfect the work that thou hast begun in us to thy glory So be it So Q. Elisabeth when prisoner at Woodstock pray'd thus Look Lord upon the wounds of thine hands and despise not the work of thine hands Thou hast written me down in thy book of preservation with thine own hand O read thine own hand-writing Engl. Elis pag. 134. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and save me c. But what meant the Seventy here to translate In the middest of two beasts which whiles Ribera striveth to defend he tells us a tale of the babe of Bethlehem born in a stable and laid in a manger betwixt two beasts an oxe and an asse It may very well be that the Church here prayeth for Gods grace and favour during the time of her captivity In wrath remember mercy In commotione irae when thou art most moved against us and hast as much adoe to forbear killing of us as thou hadst to forbear Moses when thou mettest him in the Inne then remember to shew mercy call to mind thy compassions which fail not Look then upon us and be mercifull unto us as thou usest to doe unto those that love thy name Psal 119.132 The wicked are threatned with an evill an onely evil without any mixture of mercy Ezek. 7.5 this the Prophet here deprecateth and beggeth mercy Per miserere mei tollitur iradei Verse 3. God came from Teman The Prophet alludeth to that of Moses in his Swan-like song Deut. 33.2 and alledgeth Gods benefits of old for his own and their present confirmation of faith without which prayer would be to no purpose hence effectuall prayer is called the prayer of faith Jam. 5.15 Faith is the foundation of prayer and prayer is the fervency of faith Whatsoever ye ask beleeving Mar. 7. Psal 55. yee shall receive saith our Saviour Cast thy burthen or thy request upon the Lord saith David To help us so to doe it is of singular use to consider what God hath done heretofore for thou hast thou wilt is an ordinary medium of Scripture Logick see Psal 85.1 2 3 4. There be six Hasts drawing in the next Turn us again c. ver 4. See also 2 Cor. 1.10 Gods Majesty might when he gave the Law in Sinai is here set forth to shew how easily he can if he please Psal 126.4 turn again the captivity of his people as the Streams in the south And the holy One from mount Paran Selah He that is Holinesse it self a title farre too good for that man of sinne that Merum Scelus the Pope Philip the Faire of France did him right in writing to him thus Sciat tua maxima Fatuitas c. Be it known to your Foolishnesse not to your Holinesse and that must be sanctified in righteousnesse Esay 5.16 mount Paran was contiguous to the mountains Sinai and Teman otherwise called Seir for its roughnesse Deut. 33.2 Selah This the Seventy make to be a musical notion rendring it Diapsalma It seemeth to import an asseveration of a thing so to be and an admiration thereat The Iews at this day use it in their prayers for Legnolam i. e. For ever or Amen It is probable that the Singers of the Temple came to a Selah which word is used 92 times in Scripture and onely in Psalmes and Songs they made a pause that the hearers might stay their thoughts awhile upon the preceding matter worthy of more then ordinary observation Hence Tremellius and Iunius expresse Selah by the adverbs Summe Maximè Vehementissimè Excellenter It was doubtlesse a singular mercy of God to his people of Israel that he came from Teman c. to speak with them from heaven and there to give them right Iudgements and true Lawes good Statutes and Commandements Neh. 9.13.14 This when he did His glory covered the Heavens and the Earth was full of his praise The Law was given in a most majestick manner see Exod. 19. partly to procure reverence to the doctrine of it partly to set forth the nature and office of it which is to terrify Offenders and to drive them to Christ and partly also to shew that God hath power and weapons enow to defend those that keep his Law and to punish such as would draw them off from their obedience thereunto That 's a pious meditation of a Reverend Writer if the Law were thus given how shall it be required Dr. Hall If such were the Proclamation of Gods Statutes what shall the Sessions bee I see and tremble at the resemblance c. Verse 4. And his brightnesse was as the light The glory of the Lord was as a devouring fire on the top of the mountain Exod. 24.17 the noon-day light the Sun in his strength was nothing to this incomparable brightnesse which was as the light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the Sun sâ—e Iob 31.26 and 37.20 Hence the Heathens called Apollo or the Sun Orus which is the word here used Hence also the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see He had 〈◊〉 coming out of his hand Or bright beams out of his side as the Sun hath The 〈◊〉 the Lord are in every place Prov. 15.3 Rev. 4.6 and every man before him is all 〈◊〉 Iob 34.22 the whole world is
promise yea to give oath and now thy truth bindeth thee to performe All thy pathes to thy people now are mercy and truth Psal 25.10 not mercy onely but mercy and truth not by a providence onely but by vertue of a promise ratified with an oath This is sweet indeed this deserves a Selah to be set to it thou didst cleave the earth with rivers Exod. 17.6 Psal 78.15 16. Deut. 8.15 Neh. 9.15 This cleaving the hard Rock and setting it abroach this turning of the flint into a fountain Psal 114.8 was a work of Omnipotency and is therefore so much celebrated It maketh much to the miracle that the earth was cleft with rivers this importeth both the plenty and the perennity thereof for the Rock that is the river out of the rock followed them 1 Cor. 10.4 lest in that dry and barren wildernesse they should perish for want of water The same God also who had given his people petram aquatilem gave them pluviam escatilem Tertul. de patientia as Tertullian phraseth it Manna from heaven Quails in great abundance and never was Prince better served in his greatest pomp He also defended them from the fiery serpents and delivered them from a thousand other deaths and dangers all which mercies are here implied though one onely be instanced and all to ascertain the Saints how much God setteth by them and what he will yet do for them as occasion requireth As he made the world at first that he might communicate and impart himself to his Elect so for their sakes doth he still preserve and govern it ordering the worlds disorders by an over-ruling power for his own glory and their eternall good Verse 10. The mountains saw thee and they trembled sc At the promulgation of the Law Exod. 19.17 Psal 114.4 6. when God came with ten thousand of his Saints Deut. 33.2 and so terrible was the earth-quake that it wrought an heart-quake even in Moses himself Heb. 12.21 It is the office of the Law to do so and happy is he who terrified and thunder-struck by the threats thereof runnes to Christ for refuge as to One who is able to save to the utmost them that come unto God by him Heb. 9.25 Some take mountains metaphorically for the Mighties of the earth and read it thus The mountains saw thee and they grieved See Num. 22.3 Josh 2.9 10 11 The over-flowing of the water passed by the inundation of Jordan passed into the dead-sea the lower part of it I mean like as the upper stood and rose up upon an heap Gualth Josh 3.16 being bounded and barred up by the Almighty power of God the deep uttered his voice and lifted up his hands on high i. e. summo consensis suffragatus est c. It voiced and voted for Gods judgements helping forward the execution thereof Verse 11. The Sun and Moon stood still in their habitation viz. In the dayes of Joshuah and upon his prayer chap. 10.12 13. whereupon One crieth out O admirabilem piarum precum vim ac potentiam quibus etiam coelestia cedunt c. O the admirable power of prayer Buchol that worketh wonders in heaven and oh the heroicall faith of Joshuah the trophees whereof hee set in the very orbes of heaven at the light of thine arrowes they went By these shining arrowes and glittering spears some understand that terrible lightening mixt with that horrible hail Josh 10.11 with Exod. 9.23 and then it is figura planè poetica a Poeticall expression for the poets call lightening 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the sword of the Lord and of Gideon Judg. 7. 18. Joves arrow See the like Psal 18.14 The huge hail-stones were Gods glittering spears wherewith he slaughtered his enemies Others suppose that these things are meant of the arms and weapons of the Israelites called Gods arrowes and spears because used at his command and ordered by him This sence Gualther liketh better as most comfortable to Christian warriours who fight the Lords battels Verse 12. Thou didst march thorow the land in indignation Heb. Thou didst walk in pomp as a Conquerour thorow the land sc of Canaan in contempt of the opposite forces treading upon the neeks of thine enemies Josh 10.24 thou didst thresh the heathen in anger See Amos 1.3 Mic. 4.13 God by the hands of Joshuah did all this The most of the old inhabitants were destroyed Some few fled into Africk and left written upon a pillar for a monument to posterity We are Phoenicians that fled from the face of Joshuah the son of Nave Verse 13. Thou wentest forth for the salvation of thy people q. d. Thou wast Generalissimo in â—our expeditions in the dayes of the Judges who therefore were so successefull How could they be otherwise when God came with them into the field Camd. Elisab If Q. Elizabeth could take for her Motto Cui adhaereo praest He to whom I adhere prevaileth how much more may Almighty God say as much even for salvation with thine anointed i. e. with David 1 Sam. 16.12 13. 2 Sam. 5.3 16. and 19.22 and 22.51 Psal 20.7 a lively type of Christ that Messiah the Prince the mystery of which promised Saviour the ancient Jew-Doctours confessed to be contained in this text It is not altogether unlikely that the Prophet might intend here to point at Jesus Christ when he saith for salvation Jeshang whence Jesus for thine anointed or thy Christ There are that read the words in the Future-tense thus Thou shalt go forth for the salvation of thy people sc when Messiah that great Sospitator cometh thou shalt wound the head of the wicked sc of the Devil Rom. 16.20 Thou shalt make naked the foundation of his kingdom unto the neck Selah thou shalt utterly destroy sin death and hell A remarkable mercy indeed a mystery of greatest concernment and most worthy to be considered Gualther carries the sence this way and yet addeth that if any please to refer the words to the history of the old Testament they must be understood of those tyrants that persecuted the true Church and whom God for Christs sake subdued and subverted together with their kingdomes Verse 14. Thou didst strike thorow with his staves the heads of his villages Heb. thou didst pierce or bore thorow as with an awger with his staves a Metaphor from shepherdy according to that Psal 23.3 thy rod and thy staffe c. or with his tribes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that entred the land of promise Acts 26.7 with these men or with these weapons though never so unlikely thou diddest by the hand of David wound the hairy scalp of thine enemies those Pagans and persecutours and much more wiâ—â— by the Son of David subdue Satan and his Complices they came out as a whirl-winde to scatter me Heb. they tempested they raised an hurly-burly being turbulent spirits as the devil is to disperse me as the dust of the mountains is scattered before a whirle-winde their
grace as we say and as good at resisting the Holy Ghost as ever those Jews were that had a whores fore-head Jer. 3.3 sinews of iron and brows of brasse Esay 48.49 When neither fear of God nor shame of the world will rein men in what hope is there of such Illum ego periisse dico cui periit pudor saith an Heathen Curtius He is an undone man that knoweth no shame Prevent it in time for the modest beginnings of sinne at first will make way for immodest proceedings The thickest ice that will bear a cart beginneth with a thin trembling cover that will not a pibble Verse 6. I have cut off the nations And hang'd them up in gibbets as it were before your eyes for your admonition ut ruina majorum sit cautela minorum Greg. Mor. that their destruction might be your instruction that seeing your neighbours house on fire you might look to you own that observing other to suffer ship-wrack you might see to yor tackling This is the use God expects we should make of his judgements upon others Luke 13.3 5. and 17.26 29. Matt. 12.13 41.42 1 Cor. 10.1 2 c. and surely he deâ—erveth to be made an example that will not take example by others their towers are desolate Or their corners sc of their munitions whereon towers were set Or their extremities q. d. I have over-turned them from one end to another Drusius and Ribera interpreteth it of their Princes See the Note on chap. 1.16 I made their streets wast c. See chap. 2. vers 5 6 14 15. To the end that when my judgements were thus on the earth the inhabitants of the world but especially of the Church might learn righteousnesse Esay 26.9 that the righteous seeing the vengeance might wash his feet in the blood of the wicked Psal 59.10 taking warning by his harmes Observe here by the way what great account God makes of his people sith for their instance and instruction hee thus wasteth the wicked like as the Persian kings when their sonnes had committed a fault made their servants to be beaten before them Verse 7. I said surely thou wilt fear me As in a schoole when one boy is whipt the rest tremble and as in the Common-wealth poena ad paucos metus ad omnes so it should be in the Church Other mens woes should be our warnings others sufferings our sermons others lashes our lessons Gods house of correction a school of instruction where we should hear and fear and do no more so Deut. 17.13 He that trembleth not in hearing shall be crusht to piece in feeling said that Martyr and receive instruction This I promised my self of thee but am disappointed Jer. 5.3 See verse 2. thou art therefore ripe for destruction So their dwelling should not be cut off They should have redeemed their sorrows and saved their citie And this God speaks to others as weary of speaking any longer to them to so little purpose but they rose early and corrupted c. Manicabant they made hast that no time might be lost the wofully wasted that best part of the day the morning which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 furthereth every businesse in corrupting their practises doing evil as they could Once saith a Reverend man Peters argument was more then probable These men are not drunk for it is but the third hour of the day Drunk cup. by D. Harris Now men are growen such husbands as that by that time they will return their stocks and have their brains crowing before day Verse 8. Therefore wait ye upon me saith the Lord c. Stand forth and hear your doom which that ye may know that I do not precipitate or rashly passe upon you Wait ye upon me c. and yet that ye may not presume upon my patience know that there is a day set a determination setled for your full payment Nostra Deus sub it is non damnat crimina pocnis Compensat long as sed gravitate moras to gather the nations To put them up as it were sheep into a pound for slaughter See more of this Jer. 25. to pour upon them mine indignation Here 's mention made of Gods prey of his indignation fierce anger fire of jealousie against nations and kingdomes the better to perswade people to that which they are so hardly drawn to beleeve viz. that God is not made all of mercy but though fury be not in him to speak properly Isay 27.4 Exod. 34.7 Yet that he will not by any means Clear the guilty but punish them severely taking vengeance of their inventions Psal 99.8 Verse 9. For then will I turn to the people a pure language Then when my sword hath rid circuit Eccles 14.17 and bin bathed in the blood of all nations for their many and mighty sinnes I will turn to the people I will turn mine hand upon the little ones mine elect that remnant reserved for royal use These I will bring not into the fire onely but through it and will refine them as silver is refined c. Zach. 13.7 9. so that their tongue shall be as choice silver Pro. 10.20 their lip shall be a pure lip at it is here a lip of excellency Prov. 17.7 so that they shall scatter pearls Mat. 7.6 throw abroad treasure Mat. 12.35 even apples of Gold in shrnes of silver Prov. 25.11 1 Joh. 3.3 they shall purifie themselves as God is pure Old things shall be past with them all things shall become new new constitution new communication new conversation Look how the Conquerour sought to bring the French tongue into England commanding it to be taught in schooles spoke in courts c. so doth the Lord Christ wo rideth about the world upon his white horses the Apostles and other Ministers conquering and to conquer Rev. 6.2 where-ever he prevails hee turneth to such a pure language even the language of Canaan not the Hebrew tongue as R. Abraham senses this text which all nations shall speak saith he in the kingdome of Christ what they doe in heaven I have not to say some are confident but words of grace Col. 4.6 words of truth and sobernesse Act. 26.25 right words Job 6.2 spiritual speeches Ephes 4.29 Scripture language 1 Pet. 4.11 That they may call upon the name of the Lord As all Gods people doe 't is their character 1 Cor. 1.2 he hath no dumb children they no sooner breath but pray Act. 9.11 for prayers is the breath of the spirit Rom. 8.26 and the fruit of faith hence it is called the prayer of faith and under the phrase of calling upon the name of the Lord here is meant beleeving in his name and reposing upon Christ for safety here and salvation hereafter To seâ—ve him with one consent Heb. with one shoulder that is unanimously and with conjoyned endeavours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A metaphor from oxen yoked setting their shoulders together to the work 〈◊〉 〈◊〉 〈◊〉 〈◊〉
word Prophet be to be referred to Zechariah 2 Chr. 22.15 or to Iddo is uncertaine That there was a Prophet Iado we read and Zechary might well be of his line after many descents He is here mentioned as also Ezr. 5.1 ut nepoti suo Zachariae nomen decus conciliet for an honout to his ab-nephew Zechary according to that of Solomon The glory of children are their fathers Prov. 17.6 to wit if they be godly and religious What an honour was it to Jacob that he could sweare by the feare of his father Isaac to David that he could say Psal 116.16 2 Tim. 1.5 Truly Lord I am thy servant I am thy servant the son of thine handmaid to Timothy that he had such a mother as Lois such a grandmother as Eunice to the children of the Elect Lady to the posterity of Latimer Bradford Ioh 8.33 Mat. 3.9 Ridley and other of those men of God who suffered for the truth If the degenerate Jewes so boasted of Abraham their father how much more might Zechary no degenerate plant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no bastardly brood as they were Mat. 12.39 boast and beare himself bold on his father Berechiah the blessing of God and his grandfather Iddo Gods Witnesse Confessour or Ornament sith he trod in their holy steps and was adorned with their gifts and virtues The Papists brag much of Peter and other Apostles their founders and predecessours But this is but an empty title to talk of personall succession which yet cannot be proved unlesse they could also shew us their gifts and graces as all the world may see they cannot We read of a painter who being blamed by a Cardinall for colouring the visages of Peter and Paul too red tartly replyed that he painted them so as blushing at the lives of their successours Verse 2. The Lord hath been sore displeased with your fathers Heb. He hath boyled against your fathers with foaming anger with height of heate There are degrees of anger see Mat. 5.22 and Deut. 29.28 The Lord rooted them out of their land in Anger and in wrath and in great Indignation Surgit hic oratio and the last of those three words is the same here used in the text noting an higher degree then the two former even such a fervour and fiercenesse of Gods wrath as maketh him ready to kill and cut off see 2 King 6 6. and note the affinity of that word with this like as he had much adoe to forbeare killing of Moses Exod. 4. when he met him in the Inne and as Nebuchadnezzar was not only angry but very furious and commanded to destroy all the wise men of Babylon Dan. 2.12 Now if the wrath of a king be as many messengers of death Prov. 16.14 what shall we think of the foming and frothing wrath of God which burnes unto the lowest hell and sets on fire the foundations of the mountains Deut. 32.22 After which followeth in the next verse I will heape mischiefs upon them Deut. 32.23 I will spend minc arrowes upon them c. He had done so upon the Ancestours of these refractary Jewes who had been saepius puncti repuncti minimè tamen ad resipiscentiam compuncti ost punished but could never be reclaimed so incorrigibly flagitious so shamelesly so prodigiously wicked were they till there was no remedy This their vile stubbornnesse made him sore displeased with them and put thunder-bolts into his hands to destroy them For though Fury be not in God Isay 27.5 to speak properly he is free from any such passions as we are subject to yet if briars and thornes set against him in battle if a rabble of rebels conspire to cast him out of his throne saying We will not have this man to rule over us c. I would go through them I would burn them together saith he in the same breath Abused mercy turneth into fury Nothing so cold as lead yet nothing so scalding if molten Nothing more blunt then iron yet nothing so keen if sharpened The ayre is soft tende yet out of it are ingendered thunder and lightenings The sea is calme and smooth but if tossed with tempests it is rough above measure The Lord as he is Father of mercies so he is God of recompenses and it is a fearefull thing to fall into his punishing hands If his wrath be kindled yea but a little Heb. 10. Psal 2. woe be to all those upon whom it lights how much more when he is sore displeased with a people or person as here For who knoweth the power of thine anger saith Moses even according to thy feare so is thy wrath that is let a man feare thee never so much Psal 90.11 he is sure to feel thee much more if once he fall into thy fingers And this is here urged by the Prophet as a motive to true repentance sith by their fathers example they might see there was no way to escap◠the dint of the divine displeasure but to submit to Gods Justice and to implore his mercy men must either turn or burn For even our God is a consuming fire Heb. 12.29 Verse 3. Therefore say thou unto them These Jewes saith Cyrill had neither seen their fathers wickednesses nor heeded their calamities mittitur ergo ad cos Zacharias quasi paedagogus Zachary therefore is sent unto them as a schoolmaster or Monitour that by considering what had been they might prevent what otherwise would be and redeem their own sorrowes thus saith the Lord of hosts A farr greater Lord and Potentate then that great King of Persia who was now their soveraigne True it is that they had been commanded by a former King to desist from building the city Ezr. 4.12 21. But there was no one word in that letter to forbid the building of the Temple There was also now another King set up and of another family They are therefore by this Prophet and by Haggai called upon again and again to turn to the Lord and to return afresh to their work Ezra 5.1 Wherein because they were sure to meet with many enemies therefore here and elsewhere eighteen severall times in that eight chapter there is frequent mention made of the Lord of Hosts for their better encouragement See the Note on Mal. 3.17 turn ye unto me saith the Lord of Hosts This is the great Doctrine of the Old Testament as Repent ye is of the New And this He purposely prefixeth as a preface and preparative to the other Prophesies both of Mercies and Judgements whereof the whole is fitly made up Sowr and sweet make the best sauce Promises and Menaces mixt make the most fruitsull discourse and serve to keep the heart in the best temper Hence Davids ditty was composed of discords Psal 101.1 I will sing of mercy and judgment and so be both merry and wise But to the words of the Text turn ye unto me c. By sin men run away
not as your fathers Man is a creature apt to imitate to be led more by his eyes then by his eares and children think they may lawfully Be as their fathers St. Peters converts had received their vaine conversation from their fathers as it were ex traduce or by tradition 1 Pet. 1.18 And St. Steven tells his perverse hearers that they were as good at resisting the Holy Ghost as their fathers had been before them Act. 7.51 They used to boast much of their Ancestours Ioh. 8.33 and to bind much upon their example and authority Ier. 44. 17. Mat. 5.21 They thought they were not much to be blamed because they did but as their fathers had done before them The Prophet therefore dehorts or rather deterrs them from that folly serting forth both the crime and doome of their forefathers whom they so much admired and so stifly imitated and this he ost repeateth that they might once consider it and be wrought upon by thosé domestick examples have cryed Loudly and lustily Es 58.1 according to that Cry aloud spare not Lift up thy voice like a trumpet sic clames ut stentora vincas A minister should be a Simon Zelotes a son of thunder as Basil was said to thunder in his preaching lighten in his life as Hierome for his vehemency was called Fulmen Ecclesiasticum the Churches light-bolt as Harding before his shamefull Apostasy wished he could cry out against Popery as loud as the belles of Oseney and as Farellus that notable French Preacher whose voice when the envious Monks sought to drown by ringing the bells as he was preaching at Metis he lifted up his voyce adravim usque and would not suffer himselfe to be outroared The Saints-bell as they called it Pierius useth for an hieroglyphick of a preacher who must not speak the word onely but sound it out into all the earth Rom. 10.18 not preach it onely but cry it as the Apostles word signifieth 2 Tim. 4.2 clangite clamate Jer. 4.5 Boâte vociferate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Boantis Vociferantis Mat. 3.3 Ministers have to doe with deafe men dead men living carcasses walking sepulchers of themselves Now therefore as our Saviour lifted up his voice when he said Lazarus come forth so must they stand over men and cry aloud awake thou that sleepest and stand up from the dead that Christ may give thee light Eph. 5.14 turne you now from your evil wayes c. This was the constant cry of the Prophets as here and Apostles as Acts 26.18 to open mens eyes naturally closed up that they cannot see the evill of their wayes Ier 2.35 Rev. 3.15 to turn them from darknesse to light and from the power of Satan to God and from your evill doings Heb. Designes gests or exercises enterprized advisedly and prosecuted studiously of natural disposition and inclination as Prov. 20.11 and 1 Sam. 25.3 This St. Iohn usually calleth committing of sinne 1 Epist 3.4 8 9. Iohn 8.34 this is to adde rebellion to sinne Iob 34.37 impudence to impotence browes of brasse to iron sinewes Isa 48.4 This is wickednesse with a witnesse which if men could but see in its native colours and cursed consequents they would soon be perswaded to turn from it As the eye cannot but be offended with a lothsome object so neither can the understanding Take rats-bane it looketh not evil bu◠when a man feeles it boyle burn torture him c. he hates it extremely So he should doe sinne he will doe else at length when it is too late For prevention take the counsell of a Martyr get thee Gods law as a glasse to look in So shal you see your faces foul-arrayed and so shamefull mangy pocky and scabbed Bradfords serm of Repent p. 20.26 27. that you cannot but be sory at the contemplation thereof and seek out for cure Especially if you look to the tag tied to Gods law the malediction which is such as cannot but make us to cast our currish tailes between our legs if we beleeve it But O faithlesse hard hearts O Iezabels guests rocked and laid asleep in her bed O wicked wretches c. but they did not hear Though the Prophets cryed and spake loud enough to bee heard and heeded An heavie eare is a singular judgement Isa 6.10 An hearing eare a precious mercy Prov. 20.12 God must bee intreated to boare our eare Psal 40.6 and to make the boare so big that the word may enter to say as Isa 42.18 Hear ye deaf and looke ye blind that ye may see Verse 5. Your fathers where are they Is not the grave their house have they not made their beds in the dark are not they gone down to the Congregation house of all living Iob 30.23 Every man should die the same day he is born as being born a child of death the wages of sinne is death and this wages should bee paid him down presently But Christ beggs their lives for a season 1 Tim. 4.10 he is the Saviour of all men not of eternal preservation but of temporal reservation But what a sad thing is it for men to dye in their sinnes as these in the Text and their Nephews did Iohn 8.21 24. How may such men on their death-beds say to their sins as Charles the fifth did of his honours victories riches Abite hinc abite longè Go Mornaeus go get you out of my sight or as Cornelius Agrippa the conjurer did to his familiar that used to accompany him in the shape of a dog Abi à me perdit a bestia Joh. Manl. loc com 136. P. Sut. de vit Caribusian quae me perdidisti Be gone thou wretched beast that hast wrought my ruine Petrus Sutorius speaks of one that preaching a funeral sermon on a religious man as he calles him and giving him large commendations heard at the same time a voice in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mortuus sum judicat us sum damnat us sum I am dead judged and damned The Devill preached Sauls funeral 1 Sam. 28.19 though David made his Epitaph 2 Sam. 1. And do the Prophets live for ever Those false Prophets so Hierome senseth it that cryed peace peace to your fathers and made all fair weather before them when the fierce wrath of God was even ready to burst out upon them as an overflowing scourge But they doe better that understand it of Gods true Prophets who are dead indeed for wise men dye as well as fooles Psal 4◠10 Good men dye as well as bad Ezech. 21.4 yea good men oft before the bad Esay 57.1 but their words dyed not with them the truth of their prophesies not onely lived for ever for ever O Lord thy word is stablished in heaven Psal 119.89 but struck in the hearts and flesh of their perverse hearers like the envenomed arrowes of the Almighty throughout all eternity Haeret lateri lethalis arundo Wicked men may as the wounded Hart frisk and skip
then with any thing that befell himself It is said of Melanâ—thon that the miseries of the Church made him almost neglect the death of his dearest children and put him upon many prayers and tears which Idem in vita Melanch like musick upon the water made a most melodious noise in the ears of God When Luther in a certain Epistle checked him and chod him for his exceeding great care of the Churches welfare calling him pertinacissimam curarum hirudinem c. he meekly replied Si nihil curarem nihil orarem If I should not care so I should not pray so God seemeth sometimes to have lost his mercy as here How long wilt thou be unmercifull to Jerusalem and then we must find it for him He seems to have forgot his people we must remind him He seems to sleep delay we must waken quicken him with How long Lord Thou shalt arise and have mercy upon Zion for the time to favour her yea the set time is come saith Daniel Psal 102.13 14 who is probably held to be the Pen man of that excellent Psal 102. Confer Dan. 9.2 and he speaks it with as much confidence as if he had been in Gods blessed bosom the while This also he spake not now by a spirit of prophecy or speciall revelation but by way of argumentation or necessary demonstration For thy servants take pleasure in her stones and favour the dust thereof They pity her and melt over her therefore thou Lord much more sith all their tendernesse is but a spark of thy flame a drop of thine Ocean against which thou hast had indignation these threescore and ten yeers There is much ado among Interpreters about Jeremies 70 and Zacharies 70 whether one and the same or different one from another That of Scaliger is most unlikely who reckoneth these yeers of the captivity from the first year of Xerxes with his father Darius unto the fourth year of Darius Nothus Lib. 6. de Emend Temp. How much better our countreyman Lydiat whom yet Scaliger so much scorned saying Quis est ille ex ultima Britannia Canis qui Ios Scaligerum audeat allatrare who concludes it to be 70 years from the last destruction of Jerusalem by the Chaldees Lyd. Emend Temp. Anno M. 3485. to this second year of Darius Hystaspes wherein Zachariah prophecyed That of A Lapide upon this Text I cannot passe by Moraliter idipsum dicamus idipsum oremus obsecremus pro Anglia c. Let us say the same pray the same for England Scotland c. that the Angel here doth for Jerusalem How long Lord wilt thou not have mercy upon England where Heresie hath prevailed now these hundred years and upwards The English fugitives beyond-seas write upon their Colledge and Church-doors in great golden letters Jesu Jesu converte Angliam Fiat Fiat Jesu convert England Amen Amen Why yet this is somewhat better then that of Pererius the Jesuite upon Genes 15.16 If any man marvell saith He why England continueth to flourish notwithstanding the over-flow of heresie and cruel persecution of Catholikes just execution of Catholikes he should have said wee answer because their iniquity is not yet full God grant it Ier. 28.6 Sed veniet tandem iniquitat is complementum But the time is not far off and forbearance is no quittance c. Vers 13. And the Lord answered the Angel How should God do otherwise then answer his welbeloved Son with good and comfortable words sith he is all in all with the Father and can do any thing with him Father saith he Joh. 12. I know thou hearest me alwayes Did God hear Abraham for Ismael nay for Sodom Did David hear Ioab interceding for Absolom Acts 12.20 Did Herod hearken to Blastus making request for those of Tyre and Sidon with whom he was highly displeased And shall not God give ear to his Son praying for his people that are as dear to him as the apple of his eye Good and comfortable words he doth surely answer him such as were once those Joh. 12.27 28. when Christ had thus prayed Now is my soul troubled and what shall I say Father save me from this hour but for this cause came I to this hour Father glorifie thy Name Then came there a voice from heaven Bath-chol the Rabbins call it saying I have both glorified it and will glorifie it again So when he shall say in his daily intercession for he ever liveth to make request for us at the right hand of the Majesty on high It irketh me that the whole earth is at rest and my Church at so much unrest Return O Lord Psal 90.13 how long and let it repent thee concerning thy servants Save now I beseech thee O Lord Psal 118.25 O Lord I beseech thee send now prosperity How can God do less then answer as Isa 33.10 Now will I arise now will I be exalted now will I lift up my self Or as in the words next following here which indeed are all along good words and comfortable words I am jealous for Jerusalem c. The Lord shall yet comfort Zion and shall yet chuse Jerusalem Yet for all the sorrow he shall do it Ier. 30.17 and for all that Others called her an outcast saying This is Zion whom no man seketh after and she her self concludeth her dolefull ditty with Thou hast utterly rejected us thou art very wroth against us Lam. 4.22 Verse 14. So the Angell that communed with me See the Note on ver 10. cry thou saying q. d. Comfort ye comfort ye my people saith your God Speake ye comfortably to Jerusalem speake ye to her heart and cry unto her saying that her appointed time is accomplished that her iniquity is pardoned and so the quarrell is ended for she hath received of the Lords hands double for her sins Nothing so much as I have deserved saith she Ezra 9.13 twice so much as she hath deserved saith He. O sweet contradiction O beautifull contention The same Hebrew word signifieth to repent and to comfort 1 Sam. 15.35 Esay 40.1 Gods care is to comfort those that are cast down His command to his Prophet is to cry comfort to the penitent with an extraordiny earnestnesse from the God of all consolation I am jealous for Ierusalem and for Zion with a great jealousie Love is strong as death zeal or jealousie for the same word signifieth both is hard as hell Cant. 8.6 Non amat qui non zelat saith Augustine He loves not that zeales not And Basil venturing himself very farr for his friend and by some blamed for it answered Ego aliter amare non didici I cannot love a man but I must do mine utmost for him When one desired to know what manner of man Basil was it is said there was presented in a dreame to him a pillar of fire with this motto Talis est Basilius Lo such an one is Basil It is certaine that our
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
had collected an elected Church 1 Epist 5.13 and thence he writeth his Epistle to the sojourning Jews scattered thorow those Eastern parts chap. 1.10 from whence also those kings of the East Rev. 16.12 the converted Jews as some expound it are expected And who can tell whether this land of Shinar be not the same with that land of Sinim Esay 49.12 Confer Esay 11.16 Zach. 10.11 Or by the land of Shinar here may be meant exilium totius orbis their generall rejection by all nations the whole world being to them a Shinar that is a land of excussion and it shall be established c. This denoteth the diuturnity or perpetuity of their punishment CHAP. VI. Verse 1. ANd I turned and lift up mine eyes i. e. I passed on to another vision and 1 lifted up the eyes of my mind higher to heaven saith Hierom to receive a further revelation from God And whereas he saith I turned he declareth that God from on every side giveth his Church clear testimonies of his care of her so that she will give heed unto them and lift up her eyes there came four chariots out i.e. four squadrons of Angels Gods Warriours and Ministers of his manifold decrees which are here set forth by the name of brazen mountains 2 King 2.11 2 King 6.17 So Hab. 3.8 See chap. 1.8 with the Note Chariots the Angels are called in many places but especially Psal 68.17 The chariots of God in the Hebrew it is chariot in the singular to note the joynt service of all the Angels are twenty thousand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even thousands of Angels of chearfull ones so the Septuagint of such as serve the Lord readily and freely with joy and tranquillity and so do quiet his spirit Deut. 33.26 God rideth upon the heavens for Isra els help i.e. upon the Angels Heb. as it is said here vorse 8 give him full satisfaction The Lord is among them as in Sinai in the holy place that is the Angels by their swiftnesse and warlike prowesse make Sion the Church as dreadfull to all her enemies did not one of them so to Sennacherib as those Angels made Sinai at the delivery of the Law which was given in fire Deut. 33.2 The word rendred Angels in the above-cited Psal 68.17 and so the Chaldee plainly expresseth it is by some who derive it of Shaan to sharpen referred to chariots to note a kinde of chariots armed with sharp hooks used in warres as many humane Writers record And so it maketh something to the confirmation of this Interpretation Statius Macrob. Vegetius concerning Angels rather then the four Monarchies But the Angel himself is our best Interpreter verse 5. where being asked by Zachary what these chariots were he answereth These are the four spirits of the heavens which go sorth from standing before the Lord of all the earth a plain Periphrasis of the Angels chap. 1.10 See the Note there from between two mountains tanquam è carceribus as designed by Gods all disposing providence and power and ready prest at his appointment and pleasure to run their race do their office execute Gods judgements which are both unsearchable and inevitable and this the Poets hammer'd at in their ineluctabile Fatum as they called it Gods decrees lie hid under mountains of brasse as it were till they come to execution they run as a river under ground till they break out and shew themselves When he hath once signified his will then we understand it which before lay hid from us that is when these chariots come out from between the mountains of brasse when the event declareth what was the immutable decrce of God Hence the Psalmist Thy right cousnesse is like the great mountains thy judgements are a great deep this for the decree And for the execution Thou preservest man and beast Psal 36.6 but by such means and in such manner as to thee seemeth best It is our part to say Amen to his Amen and to put our Fâ—at and Placet to his The will of the Lord be done said those primitive Christians Act. 21.14 Here am I send me Esay 6.8 Verse 2. In the first chariot were red horses c. These severall colours seem to set forth the diverse ministrations of the Angels deputed to severall employments The black colour betokeneth sorrowfull occurrences and revolutions The white joyfull The red bloody The grisled sundry and mixt matters partly joyfull and partly sorrowfull But I easily subscribe to Him that said We must be content to be ignorant of the full meaning of this vision Tanta est profunditas Christianarum literarum saith Austin so great is the depth of divine learning that there is no fathoming of it Prophecy is pictured like a Matrone with her eyes covered for the difficulty For which cause Paulinus Nolanus would never be drawn to write Commentaries and Psellus in Theodoret asketh pardon for expounding the Canticles of Solomon Verse 4. What are these my Lord Difficulty doth but whet desire in Heroick spirites the harder the vision the more earnest was the Prophets inquisition he was restlesse till better resolved and therefore applieth himself again to his Angel Tutour rather then Tutelar whom for honour sake he calleth My Lord. See the Note on chap. 4.5 and take notice of the truth of Saint Peters Assertion concerning the Prophetick scrutiny 1 Pet. 1.11 with greatest sagacity and sedulity Verse 5. These are the four spirits of the heavens Angels are spirits Heb. 1.7 14. and spirits of heaven Mat. 24.36 Gal. 1.8 resembling their Creatour as children do their Father both in their substance which is incorporeall Hence they are called sons of God Job 1.6 and 38.7 and in their excellent properties Life and Immortality Blessednesse and Glory a part whereof is their just Lordship and command over inferiour creatures For like as ministring spirits they stand before the Lord of the whole earth who sends them out at his pleasure to serve his providence so they have as his Agents and Instruments no small stroke in the ordering and managing of naturall and civill affairs as may be seen in the first of Ezechiel The wheels that is the events of things have eyes that is something that might shew the reason of their turnings if we could see it And they are stirred but as the living creatures that is the Angels stirred them And both the wheels and living creatures were acted and guided by Gods spirit as the principall and supream Cause of all the Lord of the whole earth as he is here called that stand before c. As waiting his commands and ready to runne on his errand Mat. 18 10. Dan. 7.10 Jacob at Bethel saw them 1. ascending sc to contemplate and praise God and to minister to him 2. descending sc to execute Gods will upon men for mercy or for judgement Psal 103.20 For which purpose Ezekiel tells us that they have four faces to look every way when as
land of Hadrach Better on the land of Hadrach whereby is meant Because Messiah is chad sharp to the Nations but rach gentle to the Israelites not thy land O Immanuel or O Messiah as Hierom after Rabbi Benaiah nor a countrey that is neer or lying round about another countrey as Junius and Danaeus expound the Syrian word But either a province or a city of some Note in Syria not fat from Damascus Diodate maketh it to be an Idoll of the Syrians which represented the Sunne from which the countrey took its name as Esay 8. 8. Jer. 48.46 Hos 10.5 and Damascus The Metropolis of Syria built say some in the place where Cain slew Abel and therehence called Damesech or a bag of blood a great scourge to Israel chiefly famous for Saint Pauls conversion there and his rapture into the third heaven during that three-dayes darknesse Act 9.9 with 2 Cor. 12.2 shall be the rest thereof sc of that bitter burden which shall here abide and be set upon its own base as chap. 5.11 See a like expression Joh. 3.36 the wrath of God abideth upon an unbeleever tanquam trabali clavo fixa he can neither avert nor avoid it when the eyes of man c. That is of other men the Gentiles also who as yet are carnall and walk as men shall be toward the Lord lifted up in prayer and confident expectation of mercy See Psal 122.2 Verse 2. And Hamath also shall border thereby i. e. shall share in the same punishment with Damascus and fare the worse for its neighbourhood though it be very wise and think to out-wit the enemy to be too hard for him that way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Midian was for Israel by his wiles rather then by his warres Num. 25.18 God taketh these Wisards in their own craft as beasts in a toil and makes very fools of them notwithstanding their many fetches specially when they boast of their wit as Tyrus did Ezek. 28.3 4 c. and trust in it Prov. 3.5 The Phoenicians and Tyrians were wont to boast that they first found out the use of letters c. Sure it is that by much trading by Sea they were grown cunning and crafty Merchants to cosen others and this they coloured with the name of wisdome Wise they were in their generation Luke 16.8 but so is the fox the serpent and the devil who when he was but young out-witted our first parents And wee are still sensible of his slights and not ignorant of his wiles his methods and his stratagems Verse 3. And Tyrus did build her self a strong-hold Thor did build her self Matsor An Elegancy not to be Englished such as are many in the old Testament but especially in Esay It is as if it should be said A strong hold such as Tyrus which was naturally fortified did build it self a strong hold sc by the industry and diligence of men so that she might seem impregnable yet all should not do A Lapide Alexander after seven moneths siege took it and destroyed it and heaped up silver as dust Pulverizavit argentum quasi pulverem Shee had money enough by means of her long and great trade with all the world Ezek. 27. and so might hire what souldiers she pleased for her defence The sinewes of warre were not wanting to her She heaped up her hoards as it were to heaven her Magazines were full fraught The word here rendred heapt up signifieth to comport and gather in money as men do corn into barnes and granaries Exod. 8.10 Psal 39.7 But riches avail not in the day of wrath And Tyrus converted leaves laying up and treasuring and falls to feeding and cloathing Gods Saints Esay 23.18 Vers 4. Behold the Lord will cast her out Or impoverish her as some render it that 's for her money God can soon let her blood in the vena cava called Marsupium and make her nudam tanquam ex mari And then for her munitions He will smite her power in the sea She was seated in a Island upon munitions of rocks the sea was to her instead of a three-fold wall and ditch She was better fortified then Venice is which yet hath flourished above nine hundred years and was never in the enemies hands whence she hath for her Motto Intacta manet But Tyrus was taken Nebuchadnezzar as his wages and afterwards by Alexander who never held any thing impossible that he undertook how unlikely soever it were to be effected He found means to fill up the sea with stones trees and rubbish where it divided Tyrus from the Continent and made himself master of it and she shall be devoured with fire though seated in the heart of the sea Ezek. 28.2 Curt. lib. 4. Plin. lib. 5. c. 19 and had motted up her self against Gods fire Nothing shall quench the fire that he kindleth Verse 5. Ashkelon shall see it and fear for jam proximus ardet Vcalegon her next neighbours house was now on fire and she might well fear she should be dasht at least with the tail of that over-flowing storm that had swept away Tyrus The sword was now in commission it was riding circuite Ezek. 14.17 and God had given it a speciall charge against Ashkelon and against the Sea-shore there had he appointed it Jer. 47.6 7. Now Ashkelon Gaza and Ekron were scituate all along the Sea-coast Southward of Tyre and Sidon All these were bitter enemies to the Church and were therefore destroyed by Alexander the Great that man of Gods hand Gaza also shall see it and be very sorrowfull like a travailing woman as Esay 26.17 18. where the same word is used her heart shall ake and quake within her she shall have sore throwes and throbs and Ekron for her expectation shall be ashamed Her hope hath abused her her confidence is cut off her countenance is covered with confusion She looked that Tyrus should have been a bulwark to her or at least a refuge if need were But now she seeth her expectation shamed The expectation of the wicked shall perish They look out of the window with Siserah's mother and say Have they not sped have they not divided the prey c But what saith the Church So let thine enemies perish O Lord c. Judg. 5.30 31. and the king shall perish from Gaza Rex id est Regulus for there were five Princes of the Philistines each great city having a Prince over it The Prince of Gaza that is here designed to destruction may very well be that Betis whom Darius the last king of Persia had set over Gaza He having kept out Alexander for two moneths was at length taken by him together with the city and put to a cruell death as Curtius testifieth Q. Curt. l. 4 and Ashkelon shall not be inhabited It was so wasted by warre and dispeopled that it became cottages for shepherds and folds for sheep See Zeph. 2.4 ◠Howbeit after
eyes their houses shall be spoiled and their wives ravished The Irish rebels bound the husband to the bed-post whiles they abused his wife before his face In the time of K. Edward the third Donec mulier fatigata spiritum exhalare◠Walsing the French souldiers at Winchelsey in Sussex took their lustfull turns upon a beautifull woman in the Church and at the time of divine service untill they had turned her out of the world as a learned man phraseth it and half of the city shall go forth into captivity An evill an onely evill threatened Deut. 28. and sulfilled to the utmost upon this nation so shamelesly so lawlesly wicked as can hardly be peered or parallelled I have noted before that this their last captivity and dispersion is such as that one of their own Rabbines concludeth from thence that their Messiah must needs be come and they must needs suffer so much for killing him They use to say that there is still an ounce of the golden calf in all their publike calamities There is another thing lieth more heavily upon them to this day were they but sensible of it Let us be sending up and sighing out for them that of the Psalmist O that the salvation of Israel were come out of Zion when the Lord bringeth back the captivity of his people Jacob shall rejoyce and Israel shall be glad Psa 14.7 and the residue of the people shall not be cut off from the city A remnant shall be reserved as it were for royall use whether a third part as chap. 13.8 or an half as here 't is not much materiall in numeris non est anxiè laborandum saith Calvin here for the direct number it is neither here nor there as we say God shall reserve unto himself a set and select number He who comforteth those that are cast down speaketh this to his for encouragement The Church may be shaken not shivered persecuted but not forsaken cast down but not destroyed 2 Cor. 4.9 Verse 3. Then shall the Lord go forth and fight against those nations Some read it Among those nations He shall be the Archistrategus the Commander in chief of those Armies which he hath brought together against Ierusalem to revenge upon her the quarrel of his Covenant But I like the other way better because it is purposely spoken for the comfort of Saints in evill times When therefore there is dignus vindice nodus periculum par animo Alexandri as he was wont to say when it is time for God to arise that his enemies may be scattered and those that hate him fly before him he will arise and have mercy upon Zion he will awake as in the dayes of old he will come forth from his holy place to the relcue of his praying people There brake he the arrowes of the bow the shield and the sword and the battel Selab Psal 76.3 4. There he appeared more glorious and excellent then the mountaines of prey There he did and there he will for this is a common and currant Scripture-medium Esay 10. God shall fight against those nations the very rod of his wrath which after he hath worn to the stump he will cast it into the fire The wicked are called Gods sword Psal 17.13 But it will fall out with them as with that sword which Hector gave Ajax which so long as he used against his enemies served for help and defence but after he began to abuse it to the hurt of hurtlesse beasts it turned into his own bowels as when he fought in the day of battel with his own bare hand as it were Esay 52.10 and in a miraculous manner as he did for Israel at the red sea for Ioshua Iehoshaphat Hezekiah c. and as he shall do at that last great battle against Antichrist and his Adherents Rev. 20.8 9 10. which is here haply pointed at Let the Lord but arise only and his enemies shall be scattered but if he once take hold of shield and buckler for defence he draw out the spear and sword those weapons of offence and appear as a man of warr Exod. 15.3 or as a Lord and Victour of warrs so the Chaldee there hath it he will charge thorough and thorough he will burn them together Esay 27.4 and in the same place 2 Sam. 23.7 Verse 4. And his fcet shall stand in that day upon the mount of Olives that is he shall so put forth his power for defence of his people as if he did visibly appear amongst them and beheld the fight from the top of a mountain like as Zerxes used to pitch his tent on high and stand looking on his army when in fight to encourage them and to send out orders From this Mount it was that God departed after many former removes from Ierusalem Ezech. 11.23 And what wonder when as Har Hamischa the mount of Unction was become Har Hamaschith the mount of Corruption 2 King 23.13 the bold lews having let up their Idol in this mount Olivet even in the sight of the Lord so that he never looked out of the Sanctuary Iohn 18. Mat. 26.30 but he beheld that vile hill of abominations From this mount it was that our Lord Christ ascended into heaven Act. 1.11 There he was apprehended by the Jews there therefore it is prophecied that he shall stand against them by the Romans say some out of Josep de Bello Jud. lib. 6. cap. 3. And that when these things should come to pasle the Jews might know that their utter destruction was neer at hand So God shewed unto the Ninivites on what side their city should be taken and what at that time should be the power and the attempts of the enemy against them Nah. 2. and 3. and yet neither of these repented for all this Others more probably hold that here is promised such a powerfull presence of God for the relief of his people as shall farr exceed the glory that appeared at the promulgation of the law when the mountains skipped like rams and the little hills like lambs Psal 114.6 Heb. 12.21 so terrible also was the sight that Moscs said I exceedingly fear and quake I also see and tremble at the resemblance said an holy man betwixt that giving of the law and the requiring of it at the last day In the one Mount Sinai only was on a flame all the world shall be so in the other To the One Moses that climbed up that hill and alone saw it sayes God came with ten thousand of his Saints In the other thousand thousands shall minister to him and ten thousand thousands shall stand before him Hereunto some refer that obscure passage in the next verse The Lord my God shall come and all the Saints with thee and that at the day of judgement Christ shall descend with all his Angels into mount Olivet which hangs over the valley of Jehoshaphar that there he may plead with all nations for his people
and Iacob-like 1 Pet. 1.17 when they see nothing but visions of love and mercy as he did at Bethel yet then to cry out How dreadful is this place Psal 130.4 There is mercy with thee that thou mayst be feared unto you O Priests Whom I look upon as the chief of my children given me in lieu of Israels first-born the lot of mine own inheritance that stand ever before me and should by soundnesse of doctrine and holinesse of life vindicate my name from contempt and get me honour before the people Singular holinesse is required of ministers above others a double spirit they had need to wish for as Elisha Things in the sanctuary were double to those that were common as the shekel cubit c. Ministers are called Angels and they must walk as angels ne sit nomen inane crimen immane lest God renew his old complaint The leaders of his people have caused them to erre Isa 9.16 It was the complaint of Pope Pius the second In hist Austriaca that there was no notorious wickednesse committed in the Catholick Church cujus prima origo à sacerdotibus non dependeat the first beginning whereof arose not from Church-men John Hus cryes out of the priests of his time Multa quae illi ordinem dicunt c. Bel. Hussit p. 9 Many of those things that they call by the name of order have brought all things in Christendom out of order Cornelius à Lapide upon this text in his popish way bewaileth it that the ignorance and profanenesse of many of their priests had given occasion to Luthers heresie to spread the further We also have no lesse cause to complain that the insufficiency and impiety of some of our ministry hath opened the black mouth of Campian and his popish complices to bark out Ministris eorum nihil vilius Their Ministers are very base For prevention let the souls of ministers be purer then the Sun-beams as Chrysostom saith they should be and let their lives be so unblameable that no man may speak the least evil of them without a manifest lie c. that despise my name This is the crime they are directly and expresly charged with They had not honoured God as a Father feared him as a Master therefore they had despised and slighted him Not to do God right is to do him wrong not to reverence him is to rob him not to blesse him is to blaspheme him Job 1.5 That 's an excellent saying of Fulgentius Deum si quis parum metuit valde contemnit hujus qui non memorat beneficentiam anget injuriam i. e. whoso feareth God but a little slights him overmuch and he that maketh not honourable mention of his bounty doth him a great deal of injury The very not serving of God the not sacrificing to him is a crime Mal. 3.18 Eccles 9.2 How much more then a slubbered service a corrupt sacrifice There is a contempt in this latter which is worse then a bare neglect and displeasing service is double dishonour Hence the present contest with those greasie priests that despised Gods name the Septuagint hath it Ye that esteem my name at a low rate that misprise it as the French translateth it that have base and bald conceits of me and of my nomen Majestativum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Majestick Name as Tertullian termeth it that take me not into your hearts under the name and notion of an infinite Highnesse the great and mighty Maker and Monarch of the whole world Our safest eloquence concerning God is our silence saith Hooker But if we take in hand to say any thing of him Nullis vocibus tam plenè Deum significamus saith learned Scaliger quam its quae ignorantiam nostram praetendunt We can set forth God so fully by no words as by those that set forth our ignorance of his excellency The very heathens when they would swear by their Jupiter out of the meer dread and reverence of his name forbare to mention him The Jews would not pronounce the name Jehovah Suidas here used in the text The first among the Christians that pronounced Jehovah was Petrus Galatinus Psal 111. following the pronuntiation of the Syriacks and Greeks If at any time we take Gods holy and reverend Name into our thoughts and truly we should think of him almost at every breath we draw according to that Let every breath praise the Lord Remember to think of God as of One at all to be thought of Psal 150. as one whose Wisdom is his Justice whose Justice is his Power whose Power is his Mercy and all himself Good without quality great without quantity Everlasting without time Omnipresent without place containing all things without extent c. This is to magnifie God to make roomth for him in our hearts and the contrary is to despise his name And ye say wherein have we despised thy Name Loe the impudencie of these frontlesse Hypocrites They traverse their aceusation stand upon their justification and put God to his proofs How ordinary is it with people still to palliate their sinnes and plead their innocencie Hos 12.8 In all my labours they shall find none imquity in me that were sin that were a foul business But men have learned to draw a fair glosse upon a foule hand to cast a colour as the Calf-fish doth to deceive the fisher-man to hide their sinnes as Adam Job 31.33 by down right denyall as did Cain Gehezi Ananias and Sapphira or else by excusing and extenuating Gen. 4.9 2 Kin. 5.25 Acts 5.8 as Saul 1 Sam. 16.20 21. Or at least by a senselesse silence not acknowleging their sinnes or being affected with them but rather out facing as Judas John 13.21 with Mat. 2.24 Sinne and shifting came into the world together and so they continue Satan knowes there 's no way to purge the sick soul but upwards therefore he holds the lips close that the heart may not disburden itself and have ease Prov. 28.13 Verse 7. Ye offer polluted bread upon mine altar Bread that is Sacrifices and Oblations so Rabbi David expounds it out of Levit. 21.6 and Levit. 3.3 and Num. 28.2 For the Hebrews call all kind of meat by the name of bread though it be flesh of Oxe Lamb or Goat offered in sacrifice to God whom they made account that they feasted in their sacrifices Psal 50.13 Hence that of the Psalmist in the person of God will I eat the flesh of Bulls or drink the bloud of Goates Now the bread was reckoned polluted when it was neither lawfull nor acceptable but prohibited and therefore abhorred as much every whit as Ezekiels bread prepared with mans dung Cap. 4.13 of which he saith verse 14. Ah Lord God behold my soul hath not been polluted neither ever came there abominable flesh into my mouth What sacrifices God had flatly forbidden see Levit. 22.20 21 22 c. Take we heed that we despite not
sacrifices and services But more especially those that come hand over head and without due preparation to the Lords supper are guilty of polluting Gods holy things and of crucifying afresh the Lord of glory putting him to an open shame Dum enim sacramenta violantur ipse cujus sunt Sacramenta violatur saith Hierome When the Sacraments are violated he also whos 's the Sacraments are is no lesse violated And as these in the text are said to pollute God in that they offered polluted sacrifices though they never touched God himself so unworthy Receivers are guilty of the Lords body and blood 1 Cor. 11.27 although they never touched either his body or blood with their impure mouthes They are as very Kill-Christs as Judas was in a proportion And look whatsoever blasphemies irrisions scorns contumelies reproaches the miscreant Jews belched forth and practised corporally against Christ the same are spiritually repeated and iterated by the unworthy Receiver who polluteth the very outward elements that he toucheth and so offereth indignity to Christ whom they represent like as he that doth rent deface trample under foot and villanously abuse the image scal or Letters Patents of a Prince or State is guilty of high treason so is it here The Donatists that cast the holy Elements to dogs did it to the disgrace of Christ and by a just judgment from him were themselves afterward devoured of dogs Dr. Monton reports a story of his own knowledge of one Sr. Booth a Batchelor of Arts in St. Iohns Colledge in Cambridge who being Popishly affected at the time of the Communion took the consecrated bread and forbearing to eate it convei'd and kept it closely for a time and afterwards threw it over the Colledge wall But a short time after Instit of the Sacr. lib. 5. cap. 3. Sect. 5. not enduring the torment of his guilty conscience he threw himself headlong over the battlements of the chappel and some sew hours after ended his life God seemeth to say of every one that commeth to the supper of his son as sometime Solomon said of Adoniah If he will shew himself a worthy man there shall not an bair of him fall to the earth but if wickednesse shall be found in him he shall die 1 King 1.52 in that ye say The table of the Lord is contemptible God 's infinite patience in vouchsafing not only to reply to these malapert Priests but thus to rejoyne and to approve the Assumption of the last Syllogisme which they so shamelesly denyed is much to be admired How justly might he have answered them with blowes instead of arguments and have dealt with them as he did with Pharaoh that sturdy rebel that proudly asked who is the Lord Hereunto God made a large reply by a great many plagues one after another till Pharaoh was forced to answer himself The Lord is righteous but I and my people am wicked And as Gods patience appeareth in his proceeding with these Priests in the text so hiswisdome too in his thus instancing in particulars of their sins that he might the sooner evict them and bring them to a saving sense and sight thereof Thus he dealt by our first parents in paradise and afterwards by Cain Whereas without any more adoe the Lord God said unto the serpent Because thou hast done this cursed art thou c. Gen. 3. He was not so much as questioned or convinced because God meant him no mercy but presently doomed because of meer malice he had offended ye have said i. e. ye have thought as Psa 32.5 and 30.7 and as good ye might have spoken out for I hear the language of your hearts I understand your thoughts long before Psal 139.2 or at a great distance the table of the Lord that is the Altar of burnt offerings See Ezek. 41.22 which is therefore called a table because by their sacrifices God did as it were feast the Lord as is above noted And as God prepared the Israelites a table in the wildernesse so they also in a sense prepared him a table Hence Moses tells Pharaoh Exod. 5.1 that they must go to keep a feast to the Lord. And how God accepted of their kindnesse See Hos 9.10 I found Israel saith He like grapes in the wildernesse which to a wearied parehed traveller how welcome are they And how the good soule still entertaineth her Christ as Esther once did Ahashuerosh at the banquet of wine is sweetly set forth in many passages of Solomons song See cap. 1.12 with the Note is contemptible Or lightly set by Some are poor and cannot others are prophane and care not to cover Gods Altar with their sacrifices Hence the whole ministery is slighted because impoverished For ad tenuitatem beneficiorum necessario sequitur contemptus Sacerdotum Panormit Horat. R. David Lean benefices make contemptible Incumbents And Nil habet infelix paupertas c. Poverty rendreth men ridiculous Or thus The table of the Lord is contemptible so they esteemed it because the fat and blood powred upon the Altar were things but base and despicable in themselves and they considered not for what end God had appointed these sacrifices and how they were to be led to Christ by them For the ceremoniall law was or ought to have been their Gospel it was Christ in figure And this if these Buâ—zards had seen they would never have counted the Table of the Lord contemptible as holding forth the Lord Christ unto them that Pearl of Price who is better then Rubies and the Altar or Table that typified him or presented him to his people was not an oyster-board as the Papists in K. Edw. 6. Act. and Men Joseth Antiq. lib. 12. cap. 2. Cedron comp hist pag. 817. time scornfully termed our communion-table but far more precious then either that rich table sent by Ptolemy Philadelph to Eleazar the Jews high-Priest or that costly communion-table that had in it all the riches of land and sea offered up by Justinian in the temyle of Sophia in Constantinople Ver. 8. And if ye offer the blind for sacrifice c. Their prophanesse in polluting Gods Altar is here further evinced and evidenced 1. By the Illegallity of their practise whiles they offered the blind and lame as good enough for such a contemptible Altar 2. By the incivility and indecency thereof whilest they presented that to the Emperour of the world that they would have been ashamed or afraid to present to some petty Prince that had any power to punish such an affcont The Law for sacrifices see Levit. 22.20 Deut. 15.21 A blind sacrifice he offereth who worshippeth he knoweth not what Ioh. 4.22 that is to seek and grope in the dark Act. 17. when they yeeld not the obedience of faith bring not to God an intelligible reasonable service Rom. 12.1 such as whereof they can render a sound reason out of the word of God who binds us not to any blind obedience as the Popish
sicknesse the choler within and not the waves without So the frowardnesse of men that quarrell with reformation and not the work it self which is Gods commandement as here the Prophet calls it Verse 2. If ye will not hear that your souls may live Isa 55.3 but forbear and so shew your selves a rebellious house Ezek. 2.8 so adding rebellion to your sinne If you will needs resemble the deaf adder which although by spitting out his poyson he might renew his age stoppeth his ears by applying one to the earth and covering the other with his tail lest he should hear the voyce of the charmer Or if ye do hear with that gristle that growes upon your head onely and will not lay it to heart Heb. upon your heart as a weight to keep it down from rising in rebellion against the Lord. If you esteem my command a light matter and instead of pondering it in your hearts with Mary cast it behind your backs Psal 50.17 or suffer it to run thorow you as water runs thorow a riven vessell Heb. 2.4 If thirdly you will not give glory unto my Name by confessing your sinnes Iosh 7.19 so submitting to my justice and imploring my mercy which will make much to my glory and redresling your wayes Psal 50.23 by breaking off your sinnes and bearing much fruit Ioh. 15.8 studying mine ends more then your own and drowning all self-respects in my glory If you will not observe and fulfill these three fore-mentioned conditions of exemption I will even send a curse upon you that evill Angel of mine that shall bring with him fiercenesse of anger wrath indignation and trouble Psa 78.49 The Vulgar Interpreter renders it I will even send poverty upon you a curse well suting with their covetousnesse and agreeable to that threatened by another Prophet As the Partridge sitteth on eggs and hatcheth them not so he that getteth riches and not by right as these Priests had done shall leave them in the midst of his dayes Jer. 17.12 and at his end be a fool A poor fool God will soon make of the covetous caitiff and reduce him to extream want than the which he knowes no greater hell no curse comparable But the Originall is more generall I will execrate you or pronounce a curse against you Howbeit Non nist coactus No otherwise then as compelled to it as that Emperour said laying his hand upon his mouth for a good while before he would pronounce sentence of death upon one that had deserved it Histories tell us of Augustus that it went as much against the heart with him as it did against the hair with the malefactour when he adjudged him to condigne punishment Vespasian wept over those he sentenced Nero in his first five years being to signe a warrant for execution of certain Malefactours said Act. Mon. O utinam literas nescirem O that I could not write Our King Edw. 6. could not be perswaded by all his Councill to put his hand to a warrant for the burning of one Ione Butcher that had well deserved it Our gracious God might well say As I live I delight not in the death of sinners but rather would they should convert and live Ezek. 33.11 why else doth he here in threatening a curse interpose condition of repentance why doth he warn before he wounds and premonish before he punish Well might the Heathen Historian say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 H redot God loves to foresig nisie Well might that Father say Minatur Deus ut non puniat God therefore menaceth misery that he may not inflict it And another Ideo prolata est sententia ut non fiat The sentence is therefore pronounced that it may not be executed Witnesse that we read Am. 4.12 Therefore thus will I do unto thee Thus how He nameth not how that they may fear the utmost as Ribera noteth and yet he addeth Because I will do this unto thee prepare to meet thy God O Israel Surely as a woman brings not forth without pain And as a bee usually stings not till much provoked so neither doth God curse his creature till there be no other remedy 2 Chron. 36.16 And then Patientia laesa fit furor abused mercy turns into fury If men will not accept of conditions of peace though never so fair and reasonable as here but pervert his mercies to wantonnesse his patience to presumption he will not alwaies bear with their evill manners but repenting him of his kindnesse so cast away upon those that prized it not as David repented of the good he had done unworthy Nabal 1 Sam. 25.21 he will make them know the worth of his blessings by the want of them I will curse your blessings saith He here I will recover mine own and be gone as Hos 2.9 I will cut off the meat from their mouths and blast all your hopes of abundance and destroy you after that I had done you good Iosh 24.20 Thus God dealt by his unfruitfull vineyard Esay 5.5 he puld up the hedges and let in the wild-bore Thus also he dealt by the unprefitable servant he took away his talent and turned him over to the tormentour And thus he deales by diverse now adayes in whom it is no hard matter to observe a waine and decay of their gifts and abilities upon their disuse or misuse thereof How many have we that are wofully fallen from the affections of prayer they were wont to find and expresse how many idle and therefore evil ministers rejected by God and laid aside as so many broken vessels whiles he causeth the night to come upon their divination puts out their right eyes and dryes up their right aermes Zach. 11.17 till at length they may say with Zedekiah When did the spirit depart from me Woe to me for I am spoiled Ier. 4.13 And in very deed what should a Prince do but take away a sword from a rebel what should a mother do but snatch away the meat from the child that marrs it And what can God do lesse then take away his corn Hos 2.5 9. wine and wooll from those that not only own him to it but go after other sweet-hearts with it yea I have cursed them already for a pledge of more malediction For as in blessings every former is a pledge of a future so in curses As one cloud followes another till the Sun disperse them so doth one curse succeed another till Repentance remove them No sooner doth that rain-bow appear in our hearts but God remembring his covenant clears up our coasts and lifteth up the light of his countenance upon us Take the bark from the tree and the sap can never find its way to the branches Take sin from the soule and God will soon be reconciled But if ye walk contrary unto me I will punish you yet seven times more and seven times Lev. 26. and seven to that till I have dashed you in pieces as Dagon never
Latimer tells them they shall cough in hell the widow A calamitous name she is called in Hebrew from her dumbnesse Almanan because death having cut off her head she hath lost her tongue and hath none to speak for her A vine whose root is uncovered thrives not so a widow the covering of whose eyes is taken away joyes not God therefore pleads for such as his clients and takes special care for them the Deacons were anciently ordained specially for their sakes Act. 6.1 1 Tim 5.3 and Pharisees doomed to a deeper damnation for devouring widows houses Mat. 23.14 and Magistrates charged to plead for the widow Isai 1.17 as judge Job did Chap. 31.16 and all sorts to make much of her and communicate to her Deut. 24.19 20 â—â— and the fatherlesse We are Orphans and fatherlesse saith the Church Lam. 5.3 And we are all Orphans said Queen Elizabeth in her speech to the children of Christs Hospital let me have your prayers and you shall have my protection That Hospital was founded by her brother King Edward the sixth for the relief of father lesse children after the example of the ancient Church which had her Orphanotroph Orphan-breeders With God the fatherlesse findeth mercy Hos 14.3 and all his vice-gods are commanded the like Psal 82.1 2 3 4. unlesse they will consult shame and misery to their own houses and Joab-like leave the leprosy to their little ones for a legacy Better leave them a wallet to beg from door to door then a cursed hoard of Orphans goods and that turn aside the stranger The right of strangers is so holy saith Master Fox that there was never nation so barbarous that would violate the same When Steven Gardiner had in his power the renowned Peter Martyr then teaching at Oxford Act. and Mon. fol. 1783. he would not keep him to punish him but when he should go his way gave him wherewith to bear his charges and fear not me This is set last as the source of all the former evils See the like Rom. 3.18 and Psal 14.1 where Atheisme and irreligion is made the root of all the sin in the world Gods holy fear is to the soul as the banks are to the sea or the bridle to the horse it was so to Isaac who reigned in the reverend fear of God when he saw that he had done unwilling justice durst not reverse Jacobs blessing though prompted to it by natural affection and Esaus howlings Gen. 27.33 It was so to Job Joseph Nehemiah Daniel c. who could easily have born out their oppressions by their greatnesse And indeed whereas other men have other bits and restraints great men if they fear not God have nothing else to fear but dare obtrude and justifie to the world the most malepart misdemenours because it is facinus major is abollae Juvenal the fact of a great one who do many times as easily break through the lattice of the laws as the bigger flies do through a spider-web as Anacharsis was wont to say of his Scythians Exod. 18. Hence Jethro would have his Justice of peace to be a man fearing God And this qualification he fitly placeth in the midst of the other graces requisit to him as the heart in the body for conveying life to all the parts or as a dram of musk perfuming the whole box of oyntment Exod. 18.21 Nothing makes a man so good a patriot as the true fear of Gods blessed name and a zealous forwardnesse for his glory goodnesse and good causes This this alone is it that can truly beautifie and adorn all other personal sufficiencies and indeed sanctifie and blesse all publick imployments and services of state Whereas on the contrary sublat à pietate sides tollitur take away piety and fidelity is gone as we see in the unjust judge Luk. 18.2 in Abrahams judgement of the Philistines Gen. 20.11 and in Constantinus Chlorus his experiment of his Councellours and Courtiers whence that famous Maxime of his recorded by Eusebius He cannot be faithful to me that is unfaithful to God religion being the ground of all true fidelity and loyaltie to king and Countrey Hence that close connexion Fear God honour the king And that again of Solomon My son fear thou the Lord and the king and meddle not with them that are given to change Prov. 24.21 Verse 6. For I am the Lord I change not I am Jehovah This is Gods proper and incommunicable name It imports three things 1. That God is of himself This Plato acknowledged calling God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Julius Scaliger by a wonderful word calleth God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One that hath his being or existence of himself before the world was Esay 44 6. 2. That he giveth being to all things else for in him they both are and consist He sustains all both in respect of being excellencies and operations Heb. 1.3 The greatest excellencies in us do as much depend upon God as the essigies in the giasse upon the presence of the face that causeth it 3. That he giveth being to his word effecting whatsoever he speaketh Hence when either some special mercy is promised or some extraordinary judgment threatened the name of Iehovah is affixed See Exod. 6.3 Esay 45.2 3. Ezek. 5.17 The Ancient Jew-Doctours make this distinction between Elohim and Iehovah By Elohim say they is signified Middath dir a quality or property of judgment By Iehovah middath Rachamim a quality or property of mercy And here unto they apply that text Psal 56.11 In God Elohim I will praise the word in Iehovah I will praise the word that is five â—ure agat mecum five ex aequo bono whether he deal strictly with me or graciously I will praise him howsoever But this distinction as it holds not alwayes so not here For to shew the certainty of the judgement denounced verse 5. is this subjoyned I am Iehovah c. And if Iehovah come of Hovah which signifies Contrition or destruction as Heronymus ab Oleastro will have it what can be more sutable to the Prophets purpose it is somewhat like that in Esay chap. 13.6 Shod shall come from Shaddai destruction from the Almighty or from the Destroyer as some interpret Gods Name Shaddai I change not I am neither false nor fickle to say and unsay to alter my minde or to eat my word Psalm 89.34 The eternity of Israel cannot he nor repent said Samuel to Saul and it was heavy tidings to him as Ahi ah said to Ieroboams wife 1 Sam. 15.29 I come unto thee with heavy tidings For he is not a man that he should repent Men are mutable and ther 's no hold to be taken of what they say Of many it may be said as Tertullian of the Peacock all in changeable colours as often changed as moved Italians all as Eneas Sylvius said of Italy Novitate quadam nihil habet stabile ther 's no taking their words Of
God Levite had one man Iudg. 19.11 Augâ—â—stin lived neither like a Lord for he cate his meat in woodden and marble dishes neither lived he like a begger for he used to eat with silver spoons Possidon in vit Aug. What pitty was it that Luther was forced to cry out in his Comment on Gen. 47. Nisi superesser spolium Egypti quod rapuimus Papae omnibus ministris verbi fame percundum osset Quod si sustentandi essent die contributione populi miserc profectò dâ—â—iter viverent If it were not for the spoil of Egypt which we have snatcht from the Pope all the Ministers of the word must have been affamished For if they should be put to live upon the free contribution of the people they would certainly have a miserable hard living of it Alimar ergo c. We are maintained then as I said of the spoiles of Egypt and yet that little that we have is prey'd upon by the Magistrate for the parishes and Schooles are so spoyled and peeled as if they meant to starve us all Thus Luther Melancthon comes after him and complaines in the year 1559. Principes favebant Luthero sed jam iterum vi letis ing ratitudinem mundi orga ministros c. The Princes did at first favour Luther but now ye see again the unkindnesse of the world to the Ministers of the word Calvia was so ill dealt with at Geneva together with other faithfull Ministers there that he was forced once to say Certè si hominibus servivissem c. Truly if I had served men in my Ministry I had been very ill requited Melch. Adam in vita But it s well that I have served Him who never failes his but faithfully performeth with the better who sever he hath promised them Our Doctour Stoughton observed that the manner of very many in the City was to deal with their minister as Carriers doe with their horses viz. to lay heavy burthens upon them and then to hang bels about their necks they shall have hard work and great commendations Serm. â—n 1 Sam. 2.30 but easy commons be applauded for excellent preachers have good words but slight wages Thus in the City but what measure meet men with in the Countrey Hear it from a Countrey-Minister mouth How many thousands in this land faith He stand obnexious in an high-degree to the judgements of God for this sin of sacriledge which is the bane of our people and blemish of our Church Some there are who rob God of his main tythes yet are content to leave him still the lesses they pluck our fleeces and leave us the taglocks poor Vicarage tithes whilest themselves and children are kept warme in our wooll the Parsonage And and others yet more injurious who think that too much would the law but allow them a pair of sheers they would clip the very taglocks off Mr. Reg. his Strange Vin. in Valest pag. 303. These with the deceitfull taylour are not content to shrink the whole and fair broad-cloth to a dozen of buttons but they must likewise take part of them away and nimme the very shreds which only we have left After they have full gorged themselves with the Parsonage grains they can sinde means either by uncoscionable leases or compositions to pick the Vicaridge-bones c. Thus He and much more to the like purpose Our blessings faith Another eminent Divine are more then those of old our burthen lesse And yet how unwilling comes even a little to the painsullest Minister And those that upon a kind of conscience pay other duties think all lost that goes to the maintenance of the Ministery D. Sclaiter and that wish such repining as if that were mony of all other worst bestowed c. and prove me now herewith Dignatio stupenda A wonderful condescension that God should call upon man to take experiment of him to make but a triall to put it to the proof whether he will not prosper the penitent This is somewhat like that other passage Psal 34. O tast and see that the Lord is good c. or that Come and let us reason together O the never-enough adored depth of Gods goodnesse that he should stoop so low to us clay and dirt dung and wormes-meat 1 He is so high Psal 113.6 that he is said to humble himself to behold things done in heaven If he look at all out of himself to see but what the Angels do he doth therein abase himself That he will deal so familiarly with us who are no better then so many walking-dunghils as to bid us prove him what he will do for us this deserves acknowledgement and admiration in the highest degree Should he have used martiall law with these malapert miscreants in the text that had robbed him of his rights and not only have reproved them and cursed them wit a curse of penury but have Draco-like written his lawes in blood upon them he might have justified his proceedings But thus to commune with them and not only to prescribe them a remedy for removall of the curse Bring ye all the Tythes c. but thus to perswade with them Suhest jurandi spectes Figuier and to permit them to prove his bountifulnesse in giving and his faithfulnesse in keeping promise with them and that with an oath as some conceive if I will not open the windowes of heaven then never beleeve me more what a wonderfull goodnesse was this Surely we may well say of it as Chrysostom doth of the happinesse of heaven Sermo non valet exprimere experimento opus est We can never sufficiently praise it but must take the counsell he gives us and prove it Prove me c. There is an unlawfull and damnable proving or rather provoking of God when men separate the means from the end holinesse from happinesse will needs live as they lift and yet presume they shall be saved by the unknown mercies of God Such were those that tempted and provoked he most high God and kept not his testimonies Psal 78.56 like as before they had lusted exceedingly in the wildernesse Psal 106.14 and tempted God in the desert whilest bearing themselves over-bold upon their external priviledges they refused to observe his statutes and keep his lawes This sin in the new Testament is called tempting the Spirit of the Lord Act. 5.9 Ananias and Sapphira did so when by a cunning concrivance they would needs prove and make triall whether God could deicry and would punish their hypocrisy So did Judas the traytour when he boldly demanded Is it I Lord. So do all gross hypocrites that present unto God acarcase of holinesse like Cham or that cursed Cozener Mal. 1.14 Such also as refuse Christs offers of grace and when he bids them as here Prove him if upon their obedience to the lawes of his kingdome he will not open the windowes of heaven and rain down righteousnesse upon them even mercies without measure and
would never be drawn to fear or stand in awe of For Blessed is the man that feareth alwayes but he that in a desperate boldnesse or Cyclopicall contempt of the divine Justice hardneth his heart shall fall into mischiefe q Prov 28 13 yea shall suddenly be destroyed and that without remedy r Prov. 29.1 In executing of which dreadfull sentence though the Lord be slow yet he is sure his forbearance is no quittance But although a sinner in high contempt of Gods heavy displeasure do evill an hundred times and his dayes through Gods infinite patience be prolonged yet surely I know saith Solomon that it shall be well with them that feare that Lord which fear before him Å¿ Eccles 8.12 That is that fear him in his ministers and deputies trembling at his judgments while they hang in the threatnings t Isa 66.2 melting as Josich u 2 Chr. 34 27 at the terrour of his menaces nay by the kindnesse of his mercyes which dissolves their good hearts as weake water doth some thin substances or as the hot â—un doth the hard ice An instance hereof ye have in that solemne meeting at Mizpeh where Israel which had found the misery of Gods absence is now resolv'd into teares of contrion and thankfulnesse when he was once returned and settled in Kiriath-jearim Then they mett together at Mizpeh and drew water and poured it out before the Lord w 1 Sam. 7 6. In signum expiationis iniquitatum juâ—ta Iob 11.15 R. Sâ—lomon dicit quod hâ—c feâ—erunt in signum humiliationis q d sicut aqua effusa ad nihi 'um valet ultra siâ—in conspectu tuo nihil sumus aut videmur 2 â—sal 86.11 Whether 't were teares out of their eyes or water out of their vessels as a ceremony or pledge of their hearty humiliation the difference is little Sure it was to testify the tendernesse of their hearts which having hang'd loose a long time from the Lord began now to unite again unto his fear* It is certaine that the mercies of God draw more teares from his children then his judgments do from his enemies who as in prosperity bec use they have no changes therefore they fear not God y Psal 55.19 so in adversity their hearts are the more hâ—rdâ—ed thereby from his fear z Is 63.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1.7 as in Pharaoh and Ahaz till at last by long trading with the devil in the wayes of sin they come to lose with him all passive power also of being wrought upon and arrive at that that height of incurable hardnesse that neither ministry nor misery nor miracle nor mercy can possibly mollify Which is the greatest plague that can befall a man out of hell and the very next step into it But the second extreame standing in as full opposition to that fear of God we are treating of is that slavish and hellish fear and terrour that evill spirits and men conceive of God whom they look upon only as an implacable sin revenging judge or tyrant rather ready to teare the very kell of their hearts in suder a Hos 13 6. Quem metunnt Oderunt Ennius Odium timerem spirat Tert and to send them packing to their place in hell Hereupon follows an exulcerate hatred of God according to that of the Poet whom men fear they hate a desperate â—unning away from God with Cam Saul Ahrzath b 2 King 1.2 Quem quisque odit pernsse expetit Ennius c. A secret rising up against God and an inward desire that there were no such thing as God that so they might never be called to an Audit and account of their wicked wayes and sinfull courses as they are sure to be in that dreadfull day This the Devill and his impes beleeve and therefore tremble c Iam. 2.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek word seemes to imply such an excesse of fear as causeth gnashing of teeth like the clashing of armour or horrible yellings like the roaring of the sea * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est maris agnatio Hom Iâ—â—ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vide Eustach in locum Nullum maleficium sine formidine quia nec sine conscientia sai Tert. They have no rest day nor night Apoc. 14.11 The reason of which outrage is rendred by Terâ—uâ—iam No sinner saith he escapes fear of Gods wrath and all because he can never possibly shake off Conscience which being Mans spie and Gods overseer if it be not desperately feared or sealed up securely with a spirit of slumber against the day of slaughâ—â—r doth sting the evill-doer betwixâ— whiles d Rom. 2.15 with unquestionable conviction and horrour And thus it fares ordinarily with a wicked person But now t is otherwise with the godly when they are out of temptation for then you must know it is ego non sum ego with them they are not themselves neither can any right judgment as then be made of them But usually their hearts being purisied from an evill conscience e Heb. 10.22 through the blood of sprinkling f 1 Pet. 1.2 cast upon them by the hyssop bunch of faith g Rom 5 1 they have peace with god their reconciled father in Jesus Christ Whom therefore they love in fear and fear in love wishing nothing more then his being Let he Lord live h Psal 18.44 saith David as the principle of their well-being for it is good for me to draw neer to Jehovah i Psal 73.28 Into whose presence they therefore flee as the doves unto their windowes k Esay 69 8 I will come into thine house in the mulutude of thy mercies there 's his reverence l Psal 5.7 Loe this is the guise of a godly person whiles himself He feares and loves feares and hopes feares and prayes feares and feasts m Iude 12. feares and workes yea workes out his whole salvation with fear and trembling and all because he knowes that 't is not of himself but of God a most free agent that gives both to will and to worke and all of his own good pleasure n Philip 2.12.13 as the Apostle there enforceth it SECT III. Objections and Queries touching the Fear of God cleared and answered IF any object here that of Saint John Object Perfect love casleth out fear o 1 Joh. 4.18 That is Sol. Duo sunt timores Dei servilis amicalis Bedain Prov. 1 say we for abswer servile and base fear which love is perpetually purging upon For as for filiall and friendly fear it is never cast out no not in the state of perfection neither for the very angels cover their faces and feet before God p Esay 6.2 as knowing their distance But is the fear of Gods children here purely filiall without all mixture of that which is servile Quest No Ans nor need it be For first servile fear I
fear at large 〈◊〉 in the wicked such as were those mongrell Samaritans who feared the Lord and worshipped their own Gods after the manner of the nations h 2 Kin. 17.33 but this is rather a fright then a fear a spirit of restraint a pâ—nick terrour falling eftsoons upon the foulest hearts for the saâ—egard of the saints curbing even the rebellious from outrage that the Lord God may dwâ—ll upon earth i Psal 68.18 in his servants and subjects Which else these hard-hearted Labans and rough-handed Esatâ—'s would never suffer did not Fear of their father Isaac k Gen. 31.53 Lupus venit ad ovile quaerit invadere jugulare devorare Vigilant pastores latrant canes c. Lupus venit fremens redit tremens lupus tamen est fremens tremens Augâ—de verb. Apost serm 21. bridle them did he not put his hook into their noses and his bit into their jaws turning them back by the way they came out l Esay 37.28 This is thought to have been that hornel mentioned by Moses wherewith the Lord drave out the Hivite the Canaanite and the Hittite before the Israelite m Exod. 23.27 28 causing them by the furies of their own evil consciences wherewith they were haunted to fear their own shadows and to slre at a shaken leaf n Lev. 26.36 as a sparrow out of Egypt and as a dove out of the land of Ashur o Hos 11.11 Thus Zebul was terrified with the shadow of the mountains p Judg. 9.36 the Midianites with their own dreams and fancies q Judg. 7.13 the Syrians with an imaginary noise of charrets and horses r 2 King 7.6 French History History of the Councel of Trent Catilina non mediocriter solebat pertimescere si quid crepuisset the Burgundians about to give their enemies battle with the sight of long thistles which they thought to be launces Cardinall Crâ—sâ—â—ntius at his own conceits and phantasies For as he was writing to Rome from the Councel of Trent against the Protestants he thought verily he had seen the devil like a black dog walking in his chamber and at last couching under his table which cast the man into such a melancholy dump that he died of it This was a terrour from the Lord but this was not that fear of the Lord here mentioned in the seâ—t and wherewith few are acquainted For even of those that professe to fear the true God how very few are there found that do fear him in truth which is our second accusation and action laid against most men and comes now to be proved And first for the wicked of the earth it is most certain that they have greatest cause to fear of any men if they knew all for the direfull and dreadfull threats of Gods mouth are against them Sinne lies sculking at the door Å¿ Gen. 4.7 of their consciences like a ban-dog ready to worry them the devil stands watching to lay claim to them and to devour them t 1 Pet. 5 8 the rage of all the creatures though they little think of it is ever arm'd and addrest to seize upon them as traytours and rebels to the highest majesty and to drag them down into the bottome of hell In all which respects the sinners in Sion should be afraid fearefulnesse should surprize the Hypocrites Cause enough they have to run away with those desperate words in their mouthes who among us shall dwell with the devouring fire who among vs shall dwell with everlasting burnings u Esay 33.14 Or rather which indeed were more to be wisht to grow to that conclusion of the Authour to the Hebrews Let us have grace whereby we may serve God acceptably with reverence and godly fear For our God is a consuming fire w Heb. 12.28.29 But how little alasse of this reverent fear and so consequently of any other saving grace whatsoever * Timor Dei est virtus viâ—tutu n custos Bucholcer Ps 36.1 2 3 4 expounded there is in the hearts of wâ—cked and unregenerate persons appears in their practise and that the Psalmist maketh good both in respect of evill to be avoyded and of good to be performed Psal 36 1 2 3 4. For evill first my minde gives me saith the Prophet and I am verily perswaded that there 's nofear of God in such a mans heart ver 1. But what 's the ground of this perswasion may it not be a rash and uncharitable censure you passe upon him Ob. No saith he for first for evill thoughts he makes no scruple no conscionce of them for he holds that thought 's free and therefore layes the raines in the neck Sol. and lets them rove any way yea even then when his reines should teach him better things in the night season x Psal 16.7 He deviseth mischief saith he upon his bed Psâ—l 36.4 Secondly for his words as to God they are stout y Malac 3.13 so to men they are slippery so that ye cannot tell where to have him neither how to beleeve almost any thing that he speaks the words of his mouth are iniquity and deceit ver 3. Thirdly for matter of deeds he abhorrs not any evill ver 3. well he may leave some sin but he loaths it not forbear it he may for some politick respects as fear of the law shame of the world and speech of people but 't is sure he hates it not in his heart A man may withdraw himself from some particular sin give it over seeme to be divorc'd from it yet have a monthes minde to it still As Ahashuerosh when the heat of his passion was over remembred Vashti and what was decreed against her z Esth 21. and could have wishe it otherwise Or as the husband of Michal who when she was taken from him yet he came weeping after her afar off a 2 Sam. 3.16 And this way a man may be as wicked in his fearfull abstaining from sin as in his furious committing of it But usually this generation of men that have not the fear of God before their eyes are so wedded to their wicked courses that they will at no hand depart from iniquity b Prov. 3.7 Malach. 3.5 but are wise and cunning to palliate and plead for that they doe Yea against all the terrours of the Lord casting handfulls of hell-fire into their faces in the ministry of his word which should make them tremble and sin not c Psal 4.4 they contrarily sin and tremble not Yea which is worst of all and sets them farthest off from mercy they please and blesse themselves d Deut. 29.19 20. in that iniquity of theirs which God and good men descry to be hateful Psal 36.2 not only not standing in awe of his judgements as they ought while they hang in the threatenings but fleshing and slattering themselves as if the bitternesse of death were past e 1 Sa. 15.32 because sentence
Call upon me in the time of trouble and I will hear thee and 〈…〉 other side shalt glorifie me This the people of God knowing his minde 〈…〉 restipulate and ingage themselves unto by covenant on their part as Iacob in that vow of his upon the way to Padan-Aram if God saith he e Psal 50.15 will be with me and keep me c. Then shall the Lord be my God and I will build him an house and pay him tith of all f Gen. 28.20 So David in his poenitential Restore unto me the joy of thy salvation then will I teach transgressours thy way Deliver me from blood-guiltinesse so shall my tongue sing aloud of thy righteousnesse g Psal 51.14.15 4. Hence it is that the Lord so chides and blames his people for doing him no more no better service Why do ye spend money for that which is not bread and your labour for that which profiteth not hearken diligently unto me h Esay 55 2 c. And again why will ye not come unto me that ye may have life i Joh. 5.40 And hitherto ye have asked nothing in my name ask and ye shall receive that your joy may be full k Joh. 16.23 5. Lastly he signifieth and sealeth up his good account and dear acceptance of our service when he can come by it by the abundant content and complacency he takes therein He delighteth not in the strength of an horse he takes not pleasure in the legs of a man the Lord takes pleasure in them that fear him in them that hope in his mercy l Psal 147.10.11 See this in two or three powerful expressions and love-breathing passages in that song of songs O my dove that art in the clefts of the rocks in the secret places of the staires 1. thou that art hid and laid up as a jewel of price in the golden cabinet of my gracious providence and so set safe out of the gunshot of hels power and policy Shew me thy sight 1. Appear often before me in holy duties le me hear thy voice viz lift up in prayer godly conference c. for thy voice is sweet and thy countenance comely m Cant. 2.14 expounded so it seemed to him that had made it so by his comelinesse put upon her and also accepting her for such all wants and weaknesses notwithstanding So in another place Thou hast ravished my heart my sister my spouse thouhast ravished my heart with one of thine eyes that single eye of thine lift up in praier and heavenly contemplation with one chaine of thy neck n Cant. 4.9 thy profession and practise of my lawes and ordinances which is as an ornament of grace to thy head and chaines about thy neck o Prov. 1.8 9 Loe here the Lord Christ himself that was not moved one whit with the proffer of the whole world and all its glory p Mat. 4.8 Amore incompa rabili ita correptus esi ut nostrum amorem ambiat Joh. 15.9 Beza in loc is yet lost in love to a sanctified soule his heart wounded and wonne by her religious deportments So verse 11. of that same chapter Thy lips O my spouse saith he drop as the hony-comb hony and milk are under thy tongue q Cant. 4.11 Behold how sweet to Christs palat are the gracious words of his people sweeter then any hony to his mouth r psal 119.103 Nay he eateth not only of their hony but of their hony-combe too and drinkes not of their wine alone but of their milk also takes content not only in their more excellent and more exquisite performances but in their meaner services too he not only bottles up their teares and bookes up their praiers Å¿ Psal 56.8 and frutifull conferences but harkens even to the sighs of his prisoners t Psal 79.11 nay to their breathing u Lam. 3.56 also and their chatterings as of Hozekiah who was so opprest with grief and extremitie that he could not speak but chatter x Esay 38.14 only when he came to pray and yet the Lord took such delight in that he did weake though it were as he presently bad Isaiah before he was yet gone out into the middle of the court turne again with a quite contrary message Yea and yeelded him more then he asked full fifteen yeares y Esay 38 5 which we commonly call two mens lives with advantage He asked of thee life saith the Psalmist and thou gavest it him even length of dayes for ever and ever z Psal 21.4 SECT II. The Doctrine confirmed by reasons from God the father Son and Holy Ghost NOw the reason of this so gratious disposition and dealing of the Lord with his faithfull people respects either him Reas 1 or them The first Reason from God hath a threefold prospect for it lookes 1. toward the Father 2. toward the Son 3. toward the Holy Ghost 〈◊〉 For the Father first It must be considered that originally 〈…〉 mercy moves him hereunto without the least concurrence or contribution of any worth or desert at all in the creatures He takes pleasure in the saints and their sacrifices only for the good pleasures sake of his own will Of his own will begat he us by the word of truth that we should be a kinde of first-fruites of the creatures a Jam. 1.18 And of the same his own will doth he take delight in the duty we do him being thus begotten that like as naturall parents delight to hear their own little ones prattle or do some small chare and think it fine and handsome when others think it foolish and troublesome So it is between God and his deare children Any good thing from them is very good takes wonderfully with him and although it were easie for his pure eyes b Habac. 1.13 to finde out many flawes in their best workes as good Nehemiah well â—aw and therefore craved pardon c Nehe. 13.2 so oft of his zealous reformations yet he seeth no sin in Jacob d Num. 23.21 Or if he do as indeed he doth yet he spares them as a man spareth his own son that serveth him e Mal. 3.17 Thiâ— is God the father Secondly it is for God the Sons sake and by meanes of his merits and mediation that our services simple as they are finde any grace or favour with the Almight whilst our wants go cover'd with Christs intercession and out suire and services are followed in heaven by his advocation f 1 Joh. 2.1 Look what ever holy duty we performe the Lord Jelus the mediatour of the new Covenant not only presents it to his father but refines it first and perfumes it wiâ—â— his odours g Rev. 5.8 And hence it is that God sinelles a sweet savour of rest and peace from our sacrifices which else would stâ—â—ck worse in his nostrils then the onions and ga lick of the Egyptian flesh-pots Hence that
like case Lord take not away my soul with sinners nor my life with bloody men b Psal 2â— 9 The same we may say concerning Christian conference or any other holy duty whatsoever How can ye which are evil speak good things saith our Saviour to the Pharisees c Matt. 12 34 Speak they may no doubt and speak they do many times more then their part comes to or then they have any thank for Yea good things they may speak materially good I mean and to the great good of the hearers as those that prophecied in Christs Name and yet were shut out of heaven d Mat 7.22.23 But for no good to themselves at all because they fail still in the good they do either quoad fontem or quoad finem Either they bring not sorth those good things out of the good treasure of their hearts e Mat. 12 35. they want a good principle of grace within or else they have not right aims and intentions in the good they do They bring forth fruit to themselves with Ephraim f Hos 10.1 when the Church o' tother side keeps her fruit for her beloved g Cant. 5.1 Spira cried â—â—â—nestly for grace for a drop because he could not bee saved without it He said he saw no excellency in iâ— he desired â— not for it self and therefore thought his prayers should not be heard They seek more the applause of men then Gods approof in their religious oiscourses and the relief of their necessities more then the setting forth or Gods glory in their prayers and other services which they performe to God more out of carnall self love then any true delight in the duty Will he delight himself saith Job of the hypocrite in the Almighty will he alwayes call upon God h Job 27.10 And that 's a second reason why God rejects their services which as they are not right and reall so neither are they constant and continuall In an extremity haply or when they have not whither else to turne themselves then God shall hear of them then they runne with Joab to the horns of Gods Altar which in prosperity they seldom or never compassed i Psal 26.6 Then they catch at Gods goodnesse as a drowning man at a little twig which while â—afe upon the shore he never lookt after then they cry and roar for mercy which till then they despised as a prisoner at the barre or as a pig that 's to be stickt But all to no purpose the justice of God so ordering of it and not without their own desert procuring it For to seek God in extremity onely is no proof of a mans piety no triall of his true affection but savours strongly of self love and hypocrisie Letâ—s dog he riel up short and when he is hungerbit he will howl and be heard all the house over And verily such service done at such times and by such persons God no more regards then a man would do the howling of a dog They â—owâ— upon 〈◊〉 beds for corn and wine saith Hosea k Hos 7.14 they roar as bulls that are baâ—ted l Esay 51.20 saith Esay and God must ome quickly to their help or else he comes too late for they will try another course And that 's the third defect God findes in the pretended services of unsanctified persons they are impatient of delayes with Saul m 1 Sam. 13.8 they cannot stay they cannot wait they will not be deferr'd If God come not the sooner they betake themselves to their own shifts and seek to help themselves another way like the Chinois that whip their Gods when they answer them not or that resolute Russus that painted God upon the one side of his shield and the devil on the other with this inscription If thou wilt not have me here 's one will be glad of me * Si tu me nolis isle rogitat or that desperate King of Israel Behold saith he this evil is from the Lord and what should I wait for the Lord any longer n 2 King 6.33 Lo this is the guise and disposition of a godlesse person He seemeth to serve God sometimes but indeed it is to serve himself upon God who if he will not be at his beck and come at his whistle away to the Witch of Endor with Saul o 1 Sam. 28.7 to the god of Ekron with Ahaziah p 2 King 1.2 to Baalim and Ashtaroth with the revolted Israelites q Judg. 10.6 And therefore the Lord either answers them not at all makes no reckoning of their devotions or shapes them an answer according to the Idols of their hearts r Ezek. 14.3 as hee did those ancient Idolaters Ye have forsaken me saith the Lord and set up other Gods wherefore take it for an answer I will deliver you no more Go and cry unto the gods which ye have chosen let them deliver you in the time of your tribulation Å¿ Judg. 10.13 As for me I will go and return to my place t Hos 5.15 and wo be unto you when I depart from you u Hos 9.12 Oh when it is come to that once that Gods soul shall take no pleasure in a man that x Heb. 10.38 Gods soul shall depart or be disâ—oynted from him y Jer. 6.8 that not his senses onely shall be offended z Isai 1.11 12 14 but his very soul shall hate his new moones and appointed feasts when he shall go to seek the Lord with his sacrifices and shall not finde him a Hos 5.6 I know not whether there can befal a man a more hard and horrid condition upon earth Oh therefore the madnesse and misery both of these wicked and wretched men and women that are out of Christ would God their eyes were once opened that they might see their rueful plight and estate and at length discern that direful dilemma that sin and the Devil hath driven them to Do good duties they must or be damned for their neglect and yet they are damned also for doing them because they do them no better that I say not double-damned and that for this very offence if they had done no more sith displeasing service is a double dishonour to God because we displease him in that wherein he specially looketh to be pleased How then may we run by this first use with terrours into the eyes and ears of unregenerate persons but all to no purpose no though we could cast handfuls of hell-fire into their faces except God please to break up their hearts and pierce their inwards Rebeccah may cook the venison but 't is Isaac must give the blessing we may cry out upon them with all our might and forewarn them to flee from the wrath to come b Math. 3. â— but unlesse God speak withall to their consciences and thrusting his holy hand into their bosomes pluck off the forskin of their hard and brawny
hearts nothing will work or take impression till out of the bottom of hell they roar and bewail their own madnesse with desperate and bootlesse teares SECT V. Use 2. admonition Let the wicked break off their sins that they lose not their services VVHich to prevent come we now to a second use of Exhortation Vse 2 And this we addresse unto two sorts of men 1. To all unregenerate and wicked people 2. To those truly religious that are thus highly accepted and favoured with Daniel c Dan. 9.23 in the court of heaven To the wicked first God saith what hast thou to do to declare my statutes or that thou shouldest take my covenant in thy mouth so long as thou hatest instruction and castest my words behinde thee d Psal 50.16 17 even the sacrifice of the wicked is an abomination saith Solomon how much more when he bringeth it with an evil heart e Prov. 21.27 As who should say though such a man have never so good a meaning to serve God in his sacrifice yet he doth worse then lose his labour when he doth his best for he committeth that which is abomination before the Lord and so in seeking to shun hell he doth but take pains to go to hell And to the same purpose another Prophet He that killeth an oxe saith he unlesse withall he kill his corruptions is as well-pleasing to God as if he slew a man He that sacrificeth a lamb unlesse he sacrifice his lusts too is as if he cut off a dogs neck he that offereth an oblation unlesse he present also his body a living oblation holy acceptable to God e Rom. 12.1 is as if he offered swines blood he that burneth incense if it stink of the hand that burneth it is as if he blessed an idol f Isai 66.3 Even your incense is abomination g Isai 1.13 saith the Lord to those sacrificing Sodomites h Isai 1.10 Lo there that precious perfume made up with so many sweet spices and fragrant odours stanck odiously in Gods nostrils he could not abide the scent of it * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nay not his smelling faculty onely is offended by the sinful mans services but the rest of his senses also For his taste their burnt-offerings of rams and fat of lambs he could not relish i ver 11. they delighted him not but were sowre to his palate For his feeling their new moons and appointed feasts were a burden to him he was weary to bear them And for his sight he tells them though they spread forth their hands he will hide his eyes And for his hearing when they make many prayers he will not hear 15.16.12 And for their whole service he demands who required this at your hands to tread in my courts As if he should say it were fitter a fair deal for you to be in your shops or in the alehouse or any where else then here unlesse ye were better This is the gate of the Lord the righteous shall enter into it k Psal 118.20 As for others thus saith the Lord will ye steal and commit adultery and swear and then come and stand goodly before me in this house l Jer. 7.10.11 Do ye think to expiate your sins by your prayers and set off with God by your good deeds for your bad No that 's not the way to get in with God and to be enfeoffed into his favour But what is may some say Wash you make you clean put away the evil of your doings from before mine eyes ease to do evil learn to do well c. Come now and let us reason together as friends when this is once well done to purpose saith the Lord. For then though your sins be as scarlet they shall be as white as snow m Isai 16 17 18. c. as till then it boots not to bow your selves before the most high with thousands of rams or ten thousand rivers of oyl no not to offer your first born for your transgression the fruit of your bodies for the sins of your souls n Micah 6.7 Away therefore will the love and liking of every lust cast away all your transgressions throw all your sins out of service your beloved sin especially be it as an hand for ptofit off with it be it as an eye for pleasure out with it be it what it will and never so neer or natural to us if a sin say of it as Haman did of Mordecai what availeth me any thing if he yet live All that are Christs and none but such may appear before God in holy duties have crucified the flesh with the affections and lusts o Gal. 5.24 David would not presume to compasse Gods altar till he had washed his hands in inocency p Psal 26.6 nor could he conclude that God would shew him mercy or receive his prayer till he had brought his heart to an utter disregard of whatsoever iniquity q Psal 66.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Achilis Homericus The lepers lips were to be covered according to the law and our Saviour would not admit of a fair word from a foul mouth r Mar. 1.25 The lip of excellency saith Solomon becometh not a fool ſ Prov. 17.7 and the best dish though never so well cookt is extreamly loathed if presented by a leper or brought to table by a nasty sloven so is any holy duty whether of piety or charity displeasing to the Almighty if performed by one that is yet in his pure naturals a stranger to the power of grace and unacquainted with the daily practise of mortification Hence that of Saint Iames Draw nigh to God and he will draw nigh to you t Iam. 4.8.9 10. expounded ob Oh but we dare not come near the Lord neither can we serve him for he is an holy God he is a jealous God he will not forgive our transgressions nor our sinnes u Josh 24.19 Sol. No be sure of that except ye confesse and forsake them x Prov. 28.13 Therefore wash your hands ye sinners saith the Apostle there neither so onely for Pilate washed his hands as if all the guilt had stuck in his fingers ends but cleanse your hearts ye double minded Yea Ob. but how must that be done for though thou wash thee with nitre and take thee much sope yet thy iniquity is marked before me saith the Lord God y Jer. 2.22 Sol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miseri estote Par. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pas Curaeleves c. Afflict your selves saith the Apostle or as the word there signifies be miserable you are so but see your selves such and be sensible even unto godly sorrow and the tears of true repentance weep saith he or if ye cannot do that as some constitutions are naturally dry and do not yeeld tears and some sorrow is bigger then tears and above them yet mourn at least and that ye may not
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
Reason the 4. from Gods goodnesse BUt besides God will send forth his mercy as well as his truth for the â—alvation of his people This mercy moved him at first to make a sure covenant with them and to marke them out for his own and doth still to shew himselfe as he did oft for Moses seasonably and sweetly for their support and succour For they shall be mine saith the Lord of Hosts c. So they were ever may some say Ob. Sol. Yea but then they shall be mighty and mercifully declared to be the children of God by a kinde of resurrection from the dead as the Apostle speaketh of the head and it holds as true of the members Rom. 1.3 Thus God left his people in Egypt and afterwards in in Babylon till their civill estate was dead and buried as it were As after the captivitie these good soules in our text seemed so far given up and cast off by God as if he had had no further care of them or part in them But they shall be mine saith the Lord of Hosts in the day c. That is the time is at hand when it shall well appeare by my mercies to the one and judgments on the other who are mine who not which are pearles which are pibbles which precious Jewels which reprobate silver which are sons which bastards though all things now seeme to tend to a confusion and no such difference be yet discerned and acknowledged And the sooner shall this day come because the proud adversary lookes upon my people as outcasts my servants as abjects my children as fatherlesse For in thee the fatherlesse findeth mercy Hos 14.3 And because they called thee an outcast saying This is Sion whom no man seekes after therefore I will heal thee of thy wounds c. Jer. 30.17 The righteous shall see this and rejoyce but all iniquitie shall stop her mouth Whoso is wise and will observe these things even he shall understand that it is of the loving kindnesse of the Lord. Psal 107. ult SECT V. Reason 5. from Gods Justice LAstly I might easily not unfitly argue out of ver 18. of this chapter from the Justice of God ingaged for his oppressed people For being judge of the whole earth Gen. 18.25 as Abraham once urged it for his Nephew Lot he must needs deal righteously between man and man rendring to every one according to his works Now who seeth not for present that dayly verified that above was wickedly objected Behold we call the proud happy yea they that work wickednesse are set up c. ver 15. when godly men o'tother side are usually held under hatches being destitute afflicted tormented even such of Gods worthies as the world is not worthy of yet such unworthy usage they mostly meet withall Now that Gods Justice may be cleared and every mouth stopped what more requisite then that God should set forth a fit time to set all to rights among the sons of men and to rectifie those things which even to godly men other-whiles seem less equally carried that Gods dear children being propitiously pardoned preciously esteemed and graciously recompensed the wicked may self-condemned return and discern between the righteous and themselves between him that serveth God and him that serveth him not It is even â— righteous thing with God to render tributional to them that trouble you but to you who are troubled rest with us if not before yet certainly when the Lord Jesus shall be revealed from heaven with his mighty Angels c. 2 Thes 1.6 7. SECT VI. Reasons from the Saints themselves SEcondly from God Reas 2 turne your eyes to the people of God and so they come here commended and described unto us 1. by their near relation to God they are his Sub persecutione Ariana Basillo Magno ista aliquando injecta est cogitatio An Ecclesias suas prorsus dereliquit Dominus an novissima hora est Psal 34.19 21 his Jewels his sons his servants his serviceable sons his righteous servants and can such be alwayes unremembred So some have feared but time hath confuted them 2. By their rare qualifications For 1. habitually they are men fearing God religious and godly persons and therefore heires of the promises of good things for both lives 1 Tim. 4.8 And for evills be they never so many or great he that feareth God shall come forth of them all Eccles 7.18 Many saith David the father are the troubles of the righteous but the Lord delivereth him out of them all but one affliction slayeth the wicked because his shadow is departed from him And of the same minde is Solomon his son Though the righteous man fall seven times into misery yet he hath time to rise again but the wicked at one evill fall downright Prov. 24.16 2. They actually expresse this holy habit of Gods true fear in their hearts 1. by setting their thoughts awork to chew upon Gods holy name and to roll it as sugar under their tongues that thence as Sampsons out of his hony-comb they might suck out strong consolations For the Name of the Lord is a strong tower the righteous run to it and are safe And In the fear of the Lord is strong confidence and his children have a place of refuge Prov. 10. Prov. 14.26 Now shall the saints think upon Gods name and he not think upon their needs Yea I know the thoughts that I think toward you saith the Lord thoughts of peace and not of evill and all to give you an expected end Jer. 29.10 11 For after 70. yeers be accomplished at Babylon loe they must have their time of suffering as he hath his of saving I will visit you and performe my good word toward you to cause you to returne to this place 2. By setting their tongues a work to vent those holy thoughts of theirs as opportunity was offered And first for the vindicating of Gods glory so much opposed and obscured by those above-said Belialists moved with a great zeal for the Lord of hosts as Elias once was against the pleaders for Baals service and saying as some will have this text to be read Verily the Lord whom you blasphemously charge with deep oscitancy or foul iniquity doth harken and hear both your detestable contumelies and his peoples pious performances and there is a book of remembrance written before him c. Next they spake often one to another as often as they met and might for mutuall help and incouragement stirring up themselves among themselves to take better hold of God and not by a shamefull recidivation or comporting with the times to lose those things that they had wrought but that they might receive a full reward a Ioh. Thus were those ancient Christians occupied both within dores and without at home in their own hearts and houses and abroad also among their foes on the one hand and their friends on the other and what their practise was then is
their souls and healing to their state for this Sunne shall arise with healing under his wings that is in his beams See Psal 60.1 2. with 2 Chron. 7.14 3. Liberty for ye shall goe forth Calvin 〈…〉 to wit out of the strait prison the little-ease of Affliction and grow up or frisk about for joy so some render it as fat calves and young cattle in the spring 4. Prosperity ye shall grow up as the Palme tree notwithstanding your oppressions Vtaër percussus non loeditur imeâ—â—ne dividitur quidÌ„e sed refundit sese spissior redit Job à Woover ye shall break out and get up as blown bladders aloft all waters as the Sunne from under a cloud as the seed from under a clod 5. Victory for ye shall tread down the wicked and they shall be as ashes under the joles of your feet which erst rode over your heads and made you passe thorow fire and water Psal 66.12 But when shall all this be In the day that I shall do this saith the Lord q. d. Not so soon as your selves would for then it should be presently you would be pulling at the fruit afore it were ripe and plucking off the plaister afore the sore were healed nor so long hence as the enemies would Hoc esset poma acerba adhuâ— decerpere Cyp. for then it should be never but in Gods good time when he seeth fit who hath kept that key of times and seasons under his own girdle Not seldome in this life as when Constantine overcame and trampled upon Dioclesian Maximian Maxentius Licinius and other persecuting Tyrants according to that of Solomon The evil bow before the good Prov. 14.19 and the wicked at the gates of the righteous But most certainly at the day of judgement which is the third particular day of deliverance we have to speak to called that day by an appellative proper Then at utmost God will make up his jewels in much mercy and of this last day the most interpret it then will he both bring to light the hidden things of darknesse Vatablus Figuier Gualther c. Psal 83.3 and also those Hidden ones of his that are all glorious within though for the outside mean and despicable together with all their secret services and mental performances even the counsels of their hearts shall be made manifest and then shall every man have praise of God 1 Cor. 4.5 That is every jewel every Jew inwardly every Israelite indeed whose praise is not of men but of God shall be graced by the judge himself Rom. 2.29 before a world of men and angels For without the least mention of their sins Ezek. 18.22 Rev. 14.13 Their good parts and practises onely and amply shall be remembred and rehearsed And those not strictly censured for he will spare them as a man spareth his own son that serveth him but onely produced as proofs and evidences of that effectual faith of theirs wherby they have a plentiful entrance further and further into the kingdom of God 2 Pet. 1.10.11 SECT VIII Comfort under publike Calamities For application the main vse of this point and that which the holy Ghost in this text chiefly drives at is Vse 1 Singular comfort and incouragement to all and every of Gods faithful servants both in regard of the Church universal first and themselves next in their own particular First then for the labouring church what can be a greater comfort to every good child of hers then to hear that God will have his time ere long to ease her of her adverâ—aries and avenge her of those her enemies that now revel in her ruines crying down with her down with her even to the ground Psal 137. Ille dolet quoties cogitur esse ferox Ovid. Trist Cuique ferè paenam sumere paenasua est ib. Lam. 3.31.32 33. Ier. 30.7 2 Cor. 4.8 9. Niteris incassùm Christi submergere navem Cant. 2.2 This is the horrid and hideous voice of Babels brats and Edoms rufflers flesht in blood and used to the spoil as birds of prey But what saith the Oracle Comfort ye comfort ye my people saith your God speak ye to the heart of Jerusalem and cry unto her that her set time is expired that her iniquity is pardoned and so the quarrel fairely ended for she hath received of the Lords hand double for all her sins So it hath seemed to him that waited all this while to shew her mercy and thought long of the time she was in misery as being himself afflicted in all her afflictions and bearing a part Surely it is not willingly or from his heart saith the original that he doth at any time afflict or grieve the Children of men said that church that was even then under the lash but though he cause grief such is our untowardnesse that will not else be ordered yet will he have compassion according to the multitude of his merceies he will not cast off for ever This was her comfort and this may be ours when we hear how ill it fares with Gods people abroad and what preassures and grievances they groan under at home say This is the time of Jacobs trouble but he shall be saved out of it Troubled the Saints are on every side but not distressed doubting but not despairing persecuted but not deserted cast down but not cast off Tost the Church might be with Noahs Ark but not orewhelmed washt with Paul in the shipwrack but not drowned fired with Moses bush but not consumed pressed with Davids bay-tree but not oppressed prickt with Solomons lillie among thorns but not choaked growing in a bottom with Zacharies myrtle tree Chap. 1.8 Yet not overtopped a burdensome stone a torch of fire a cup of trembling in the hand of her enemies Zach. 12.2 3 6. who have but a time Dan. 11.24 39. The wicked plotteth against the just and gnasheth upon him with his teeth The Lord shall laugh at him saith the Psalmist for he seeth that his day is coming Psal 37.12 13. And thereupon afterwards he inferreth mark the upright man and behold the just for let his beginning or middle be never so troublesome the end of that man is peace God delighteth to make fools of his enemies and lets them bring their designes to the utmost and then defeats them 2 Chro. 32.21 Esther 7.10 1 Sam. 17.51 suffers them to proceed very far that they may return with the greater shame as Sennacherib that their high hopes may end in a haltar as Hamans that their own swords may be sheathed in their own throates as Goliaths When they are tumultuating and triumphing as if they day were their own and they were masters of the field with Gog and Magog then shall God come down as it were in an engin to rescue his saints and to dissolve the Gordian knots of all Antichristian power and policy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 112.4 2 Cor. 4 6 This he doth also for his
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
so much only as the Eccho resounds But we must be getting and growing in this grace even in the knowledge of our Lord Jesus Christ He is the brightnesse of his fathers glory and the expresse image of his person The beam of the Sun is not so like the body of the Sun the character on the wax is not so like the seal that imprints it nay milk is not so like milke as Christ is like his father He is up and down the self-same that his Father is they differ in nothing Christus est alius à patre non aliud but that the one is the father and not the son the other is the son and not the father Hence that of our Saviour to Philip when he said Lord shew us the father and it sufficeth us Jesus saith unto him Have I been so long time with you and yet hast thou not known me Philip He that hath seen me Ioh. 14.8 9 hath seen the Father and how sayest thou then shew us the Father The very same All-powerfull God who in fellowship of his sacred person hath a soul and body glorified the same spirituall nature is the nature of the Father As if the same soul and body that is in you were communicated with the person of your child Well might our Saviour therefore say If ye had known me ye should have known my father also John 14.7 Oh learne and labour therefore to profit more and more in the mystery of Christ to know him better in his natures in his offices in his workes both of Abasement and Advancement of Humiliation and Exaltation but especially to know him as St. Paul did for the other you may easily know out of every Catechisme to know him and the power of his resurrection and the fellowship of his sufferings being made conformable to his death Phil. 3.10 This is the excellency of the knowledge of Christ Jesus ver 8. this is life eternall Ioh. 17.3 We know no more of God and his will then we practise and have experience of Christ is said to know no sin because he did none and Eli's sons knew not the Lord though priests because they feared him not they deteined the truth they knew in unrighteousnesse as those Philosophers did Rom. 1.18 SECT IX Let them thankfully acknowledge his free grace in their adoption and why A Second duty we owe to God as his children is thankfull acknowledgement of that never-enough adored depth of his singular love in our Adoption The absolute and independant freedome of his grace herein was such that without any the least colour of cause or shew of reason in us without any defect on his part or desert on ours He drew us out of the most vile and servile condition that could be into the glorious liberty of the sons of God David was to be gathered to his fathers Psal 132.11 Esay 9.6 1 Tim. 1.17 Psal 2. and it was therefore a singular favour to him that he should have children to sit upon his throne after him But God is the King immortall as St. Paul stiles him the everlasting Father as Esay and therefore needs no son to succeed him But if he did he had a son of his own as like him as is possible whom also he hath set as King upon his holy hill of Sion Amongst men those that have children of their own if they adopt another mans childe it is commonly because their own are unfit for succession either from some bodily weaknesse as not likely to leave issue or for basenesse of spirit and badnesse of behaviour as uncapable and unfit for government Now none of all this can without horrible blasphemy be said of the Lord Christ But admit the case had so stood with God that it had been requisite he should have adopted any for his sons and heirs the good Angels might have drawn away his affection from us by their holinesse or the evill angels his compassion for their wretchednesse or he could for a need of very stones have raised up children to himself to be heirs of his kingdome in Christ It was his will only and nothing else that moved his will to set his love upon us as we may see both in the type Deut. 7.7 and in the truth Eâ—h 1.5 Surely as there was no defect or need in him so there was as little merit or desert in us For whereas in the civill adoption as when Pharaohs daughter adopted Moses Mordecai adopted Esther Jacob the two sons of Joseph there is something in the Adopted that moveth the Adoptant cither some outward inducement as kindred beauty favour c. or some inward as the gifts of the minde understanding ingenuity hopefulnes c. there was nothing at all in us to move God to such a mercy For outward respects there was neither kindled to mâ—â—te him for our father was an Amorite Ezek. 16.3 4 5 6. Christ calls his spouse first his Love and thâ—n his fair one Câ—â—t 2.10 Homo est inversâ—s decalogus Eph. 2.1 2. our mother a Hittite we were the sons of the perverse rebellious woman as Saul reproached Ionathan nor yet beauty to intice him for we were in our blood in our blood in our blood when he spread the skirt of his garment over us and said unto us Live Blood is so many severall times there named to note our extreme filthinesse so little amiable were we when he set his love upon us And for any inward motive grace which is the only thing that God looks after Psal 14.2 is not at all to be found in the naturall man Nay he stands acrosse and is quite contrary to it as being acted and agitated by the devill and held captive as a slave by him at his pleasure Loe this was our estate thus the Lord found us when he came to adopt us And indeed Adoption to speak properly as it is a borrowed terme from the civil law imports as much For it is the raking of one foâ— a son who is for present in some servitude to another And so Lawyers distinguish it from Arrogation which is say they the chusing of one for a son that is free his own man not under the command of another But such alass was not our case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 3.23 for both Jews and Gentiles were shut up under sin fist shut up close prisoners in the devills dungeon whose works we did as slaves and could not but do them whose image we bear as sons and could not but resemble him being as like the devill as if we had been spâ—tout of his mouth and had perished together with him in our own filth and blood like that forlorne infant Ezek. 16. had not he of his mere grace and goodnesse when it was thetime of loves said unto us Live yea when we were weltring in our blood he said Live Oh let the deep and due consideration of this matchlesse mercy and free favour ravish and
all the earth is thereby filled with the glory of the Lord as it is Num. 14.17 19 21. He maketh his wonderfull works to be remembred saith the Psalmist and that in nothing more then this that the Lord is gracious and full of compassion Psal 111.4 This makes his people sing and shout Hallelujah O praise the Lord for he is good for his mercy endureth for ever SECT IIII. NExt Reas 3 as they praise him for the present so they trust him for the future which is the greatest honour they can do him as the thistle in Ionathans parable could tell Iudg. 9.15 sith every former mercy is a pledge of a future and every old mercy draws on a new as the links do one another in a chain if we break not off their course by our unbelief and diffidence Psal 36.10 O continue thy loving kindnesse saith David It is in the Hebrew O draw out thy loving kindnesse to the full length Gods mercies to his are a continued series there is a concatenation a connexion between them Eccles 1.8 As a spring runneth after it hath run so doth God spare his after he hath spared them The eye is not weary of seeing nor the eare of hearing no more is God of shewing mercy Hence Gods servants have usually argued from what they have had to what they should have as David Paul and the church here in Micah She had praised God for his clemency in pardoning her sins and there hence confidently concludeth for power against sin If God will cover it certainly he will cure it The same mercy that moved him to pass by the transgression of his heritage will make him turne againe and have further compassion upon us say they in subduing our sins and casting them all as a stone into the mighty waters so that we shall see them no more any otherwise then the Israelites saw the Egyptians dead on the shore And all this he will do for his truth and mercies sake to Jacob and Abraham for his promise and covenants sake to our fathers of old Our father 's trusted in thee they hoped in thee and were not confounded Oh who is a God like unto thee c All nations will walk every one in the name of his God Mic. 4.5 we also will trust in the name of the Lord our God for ever and ever And these are the reasons respecting God SECT V. 6. Reasons respecting the Saints themselves weo are 1. pure in heart 2. perfect in Christ A second rank of Reasons respect the Saints who are 1. Pure in heart 2. Perfect in Christ and therefore spared as a man spares his own son that serves him Reas 1 First Gods people are pure in heart they are washed they are justified 1 Cor. 6.11 Austin answered roundly when one upbraided him with the sins of his youth Quae tu reprehendis ego damnavi And when One twitted Beza with his youthly wanton poems he replied Hic homo invidet mihi gratiam Christi Iedidiah 2 Sam. 12.25 they are sanctified by the name of our Lord Jesus Christ and by the spirit of our God Now Yet God is good to Israel to the pure in heart Psal 73.1 Yet for all the sorrow Yet for all their faults and frailties which forasmuch as they disallow and disclaim bewail and out-grow therefore they are not laid to their charge Iob was a patient man yea he is set forth as a pattern of patience notwithstanding all his frowardnesse notwithstanding he made so many knots and brake his thread so oft as he did God accounts of him as if he had spun an even thread of patience all the time of his temptation David had his faults as great as another and yet because he was upright in the main God testifieth of him that he had followed him with all his heart and done only that that was right in his sight 1 King 14.8 Solomon at Gibeon climbes those disallowed hills the high-places and yet loves the Lord and is loved of him God will not see weaknesses where he seeth truth so pleasing a thing to him is sincerity in his service With one breath doth God report both these The high-places were not removed that was a great fault no doubt neverthelesse Asa's heart was perfect all his dayes Such is the mercy of our Gd to the pure in heart to those that study purity that he will not suffer our well-meant weaknesses to bereave us of his favour he rather pittieth then plagueth his children for the infirmities of upright hearts 2 Chro. 15.17 A slender service a small chare though but bungled at by child is much set by of the father And a bridegroom thinks nothing the worse of his bride for a little dirt she hath got being about some foul chare it being such especially as she may wash off at pleasure Zach. 13.1 1 Ioh. 2.1 We have a fountain alwaies open where we may wash and be clean and a dayly propitiation for dayly transgression even Jesus Christ the Righteous in whom SECT VII The Saints are perfect in Christ SEcondly our wants are covered and our works perfected and refined from all the filth and flesh that cleaves unto them Reas 2 For although the Saints are not so pure in heart but that their sanctification is still spotted and imperfect yet their justification by Christs righteousnes imputed is absolute and without blemish According to that He hath made him to be sinne or sinne-offering for us who knew no sinne 2 Cor. 5.21 that we might be made the righteousnesse of God in him Not that essentiall righteousnesse of God as Osiander vainly dreamt but that perfect obedience both active and passive of the Son of God performed unto his Father by whom he is made unto us wisdome 1 Cor. 1.30 Jer. 23.6 righteousnesse c. yea Jehovah our righteousnesse Which one Name of his would answer all our doubts and objections had we but skill to spell all the letters in it This righteousnesse of Christ made ours by imputation and acceptation is that white raiment Rev. 3.17 wherewith being clothed the shame of our nakednesse doth not appear for it is full broad large and wide enough to cover all our imperfections This is that broydered work and those bracelets wherewith the Church in Ezekiel being bedight and bedeckt became perfectly beautifull even to admiration These are those jewels of gold with studs of silver made us by the whole Trinity Cant. 6.9 that best robe of the prodigall that cloth of gold and needle-work-vesture of the royall daughter Psal 45.9 that fair mitre Zach. 3.4 5 and change of raiment of Jehoshuah the high-priest when the Lord took away his filthy garments and clothed him with better although Satan at the same time stood at his right hand had the upper hand of him because as some will have it his accusation was as true as vehement In short 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are the
Iudah are they not Ierusalem God as he seeth no sinne in his children so he seeth nothing else but sinne in others Their morall vertues are with him but splendida peccata glistering sinnes their civil praises nothing set by Jer. 8.8 Sinne in such is said to be the old man as if sinne were alive and the men dead as if they were totally turn'd and transform'd into sinnes image What marvel then though the Lord be farre from the wicked when he heareth the prayer of the righteous Prov. 15.29 They sacrifice flesh for the sacrifice of mine offerings and eat it but the Lord accepts it not Now even amidst their sacrifices will he remember their iniquity and visit their sinnes Hos 8.13 Where it is remarkable that in scorn He calleth their sacrifices flesh ordinary flesh such as they sell in the shambles See the like Jer. 7.21 And in a like sence Hos 9.4 Their bread for their soul shall not come into the house of the Lord that is the bread for their naturall sustenance The Prophet speaks there of that meat-offering Levit. 2.5 appointed for a spirituall use yet called the bread for their life or livelyhood because God esteemed it no other then common-meat Semblably such now-adayes as come in their sinnes to the Lords Supper they receive the bare elements and because no more a curse with them Obed-Edom was blessed for the Ark the Philistines cursed Panem Domini non panem Dominum wheresoever the Ark came amongst them there came destruction The ordinances if they be not proper to men are deadly God saith of those that frequent them as Solomon said of Adonijah 1 Kin. 1.52 if he will shew himself a worthy man there shall not an hair of him fall to the earth but if wickednesse shall be found in him he shall dye SECT VIII Reproof of such as censure hardly of God NExt here 's ground of just and sharp reproof of sundry such Use 2 as being otherwise very honest and good people are yet herein much to be blamed and censured that they censure so ill of God Luk. 19.21.22 worse of themselves and worst of all others For God first they repute and report him an austere man a strict and severe Lord a hard and rigorous task-master such as reaps where he sowed not gathers where he scattered not exacts more then he affords requires more then they are able to perform Now if they were ungodly an irreligious men that thus quarrelled their Lord as once those murmurers in the wildernesse were that esteemed Gods house a prison-house Num. 14.3 of greater bondage and basenesse then Egypt it self it were the lesse to be wondered at and the better to be born withal For such being out of Christ are yet under the rigor and coaction of the law as it requires perfect obedience and that by their own strength which because it is imposible as now Gal. 5.3 Rom. 6 they die without mercy But for a childe of God that is no longer under the law but under grace that hath Christ formed already in his heart of whose fulnesse he hath received grace for grace that hath the spirit of God for his guide Neh. 8.10 Psal 119.24 2 Cor. 12.9 the joy of God for his strength the word of God for his learned counsel and the grace if God to be sufficient for him sufficient I say to supply that which is wanting to forgive that which is committed to impute Christs righteousnesse to uphold him in his weaknesses to raise and restore him in his lapses and in all to spare him as a man spares his own son that serveth him what reason is there that such a man should complain of a hard master or cry out of an unreasonable task indeed if God would accept of no service but that which is perfect bear with no failings though never so involuntary cast out every such thing as were not cleansed according to the purification of the sanctuary there were no dealing with him no standing before him no encouragement to come a near him in his works and worships If thou Lord shouldest mark iniquities saith the Psalmist O Lord who should stand But there is forgivenesse with thee that thou mayest be feared that is served whic else thou wouldest not And upon this ground let Israel hope in the Lord not run away from him and repine against him as Cain did for that were to add iniquity to their sin as Samuel told the terrified people 1 Sam. 12.20 21 for with the Lord there is mercy the most powerful attractive Rom. 12.1 to those that have not put off humanity whence the cords of kindnesse are called the cords of a man Hos 11.6 not to be drawn to God by them is bestial and with him is plenteous redemption a cornu copia of comfort a horn of salvation enough and enough for us all were we never so many of us He shall redeem Israel from all his iniquities Psal 130.3 4 7 8. Be not ye therefore murmurers against God as some of them also murmured and were destroyed of the destroyer sith those thins were written for our admonition upon whom the ends of the world are come SECT IX Reproof of such saints as censure hardly of themselves and their performances SEcondly such of Gods servants as are here censurable as censure over-hardly of themselves 2 Cor. 10.10.11 as if no children because not obedient in all things as it were meet These are those over much wicked Eccles 7.17 according to some that will needs condemn themselves to die before their time think too vilely of their own persons and performances denie if not belie the work of Gods grace in their hearts not wisely distinguishing betwixt nullity of grace and imperfection weaknesse and utter want of it to their I know nor how great spiritual hurt and hinderance These consider not that the law admits of a dispensation in the gospel that the tenour of the new covenant requires no set measures of grace and that if there be a willing minde God accepts according to that a man hath and not according to that he hath not takes any thing in good worth where there is a desire of doing better and for the rest spares us as a man spares his own son that serves him Away then with that male-contented sowernesse seen in some saints also Gods whinnels you may call them for they are ever crying and puling when they should rather sing at their work and rejoyce in their priviledges this would please their father best as if a man have ever a little cricket among his children that will be merry and make him merry this is the fathers darling Oh blessed are those that dwell in thine house saith David they shall be alwayes praising thee Psal 84.4 And for nothing more surely then for this fatherly and gracious disposition towards thy poor servants that desire to fear thy name Neh. 1. Heb 12.18 are
motive sufficient to set in and go on to lay the last stone of Gods spirituall building with joy He rules not over his servants with rigour as the Egyptians did over the Israelites he puts them to no drudgery as the Israelites did the Gibeonites but measuring the deed by the desire and the desire by the sincerity he takes all in good part that they do willingly though never so weakly And for what 's wanting in their work he spares them as a man spares his own son that serves him To conclude this first Exhortation He requires no more of us then he gives and gives so much as shall suffice to his acceptation How is it then that we stand here idle all day long and do not lay our bones to work in his Vineyard SECT XII Give God the glory of his fatherly goodnesse NExt we addresse this Exhortation to Gods faithfull children And so this doctrine of his fatherly dealing with such as serve him in sincerity should in-force upon them a threefold duty 1. of thankfulnesse to God 2. of mercy to men 3. comfortable enjoyment of themselves Let God be praised our brethren pittyed and our selves acheared For God first how should we not only justify him from hard suspitions and aspersions of rigour but also glorify him for his singular love to us herein that he is content to take any thing well at our hands that is but done with honest hearts To quicken you hereunto consider 1. that he requires no more of us then he gives 2. gives us to do what he requires 3. makes the best of that little we do and remits the rest First he requires no more then he gives expects not the gain of ten talents where he hath given but five nor of five where he hath bestowed but one but that every man be doing something according to his modell and measure of grace received Cursed be that cozener saith the Prophet that hath in his flock a male and sacrificeth to the Lord a corrupt thing Mal. 1.14 But he is not accursed that brings no better because he hath no better to bring Of a little God is content to take a little as in Jeroboams son in whom there was found a little good and God took him for it and as in the Church of Philadelphia who had but a little strength and yet for that little is highly commended and not blamed for any thing as the rest were Where no gold was to be had goats-hair was as well accepted Revel 3.7 O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Quicquid vis non potes factum Deus reputat Aug. The poor widdow went as farr with her two mites as some other with two millions And those beggars that never were able to deal an almes shall yet hear Come ye blessed c. for ye fed me hungry clothed me naked c. that is ye would have done it if it had laine in your power and to what ye were able ye were not backward Secondly he gives us to do that which he requires to be done which made Austin pray Give Lord what thou commandest and then command what thou wilt I will put my Spirit into you and cause you to walk in my statutes Ezek. 36.27 saith God in the new-covenant Christ will not break the bruised reed Gal 2.9 Joh. 5. Mat. 12.20 21 nor quench the smoaking flax Every man cannot be a strong pillar as James and Cephas or a flaming torch a burning and a shining light in Gods house as John Baptist What though he be but a bruised reed Christ will not break him What though he be but a smoaking week of a candle Christ will not quench him A smoaking week is offensive to the smell and is soon quenched according to that Esay 43.17 they are quenched as tow which is a thing soon done But Christ will not do it tho but he will attemper himself to their infirmity till he hath supplied them with light more full and strength more solid till he hath brought forth judgement to victory that is a smaller measure of grace to full perfection of conquest over whatsoever corruption He will not reject the corn for the chaffe the wine for the dregs the gold for the drosse but purging out all our drosse and taking away all our tinne Esay 1.25 he will correct and cure us of all wants and weaknesses till we come to a perfection of purity Ephes 5.26 to the full measure of a man in Christ Ephes 4.13 Thirdly he makes the best of that little we do when he perceives it to proceed from great love as in Mary that loved much and out of her love anointed Christs head with that precious ointment It is likely that she had no further intent then to shew her love in doing our Saviour that honour usuall at feasts and to refresh his spirits by the sweet scent of that ointment But the Spirit of God directed that fact for a funerall-service and Christ defends her against Judas and the rest that she had done it against the day of his buriall Joh. 12.7 Joh. 12.7 In the same Chapter at his triumphant riding into Jerusalem the children sang the disciples shout Hosanna in the highest the Pharisees fret at both the Lord Christ defends both The children he defendeth from Psal 8.2 Out of the mouth of babes c. the disciples he defendeth from the necessity of their duty wherein had they failed the very stones would cry out Luk. 19.36 40. And yet the Disciples themselves how much lesse the children understood not what they did at that time Indeed when Jesus was glorified then that they had done these things unto him Joh. 12.16 But that whether ignorance or incogitancy was never laid to their charge through Gods fatherly love and indulgence to his whom he spareth as a man spares his own sonne that serves him and is therefore to be praised of them thoroughout all eternity SECT XIII Bear with others weaknesses and forbear harsh censures SEcondly Let Gods Saints be exhorted to look as God doth upon the infirmities of their brethren with a more favourable and forbearing eye not thinking it strength of grace to endure nothing in the weaker sort but bearing with them and beleeving all things straining to a good opinion of them where there is but the least probability to indure it 1 Cor. 13.7 Take not up every evil report you hear of another from a tale-bearer as you do wares from a pedler but frown upon such and be ready to make apology In particular 1. Judge no man by the outward appearance or common-hearsay for so you may beseem to condemn a dear child of God and approve a detestable heretike and incarnate devil St. Pauls companions that were the very glory of Jesus Christ 2 Cor. 8.23 were counted the sweepings of the world and off-scouring of all things The precious sonnes of Sion comparable to fine gold were esteemed as earthen pitchers Lam. 4.2
no other way to utter it vent himself by an exclamation Oh how excellent is thy loving kindnesse O God! The clouds may commend thy faithfulnesse the mountaines thy righteousnesse the great deep thy judgements but who or what can set forth thy goodnesse Psal 36.5 6 7. It is beyond all that heart of man can conceive or tongue of Angels expresse Having therefore such a mercy to make use of such a father to do service unto how is it that we are so dull and disconsolate how is that we serve not the Lord with gladnesse and come before him with singing Psalm 100.2 A son feeling the love of his father creeps neerer under his wing or elbow and is welcom So here Yea but I am so weak and worthlesse Obj that I doubt much whether I am a childe or not How weak say thou be no stronger then a childe newly quickned in the womb Sol. the very first-springings in the womb of grace are precious before God Co. 2.13 And you hath he quickned to assure the weak saith One that though they be but as the childe that lies in the womb and have not so much as the strength of a babe new-born they are accepted with God Quickned I trust I am saith another and born anew to God Obj but it s so little I know and lesse that I can do that I have no great joy of my self for though God spareth some yet it is as a father spares his son that serveth him A childe Heb. 5.11 12 Fractu â—st or est 〈◊〉 liber orum sed injantra dulcior Sence 〈◊〉 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lun 365. Pater libros non reijeit quod aegâ—oâ—i claudi debiles deformes sint sed chariores â—ibet mollius tractat c. Spin. de justi christi Ob. during his nonage is very infirm ignorant wayward does few chars in the house makes many So is it also in Gods house for he hath sons of all sizes Such children in grace were the Disciples during the bridegrooms abode with them such also were the contentious Corinthians 1 Epist 3.1 2 3. the dull and droanish Hebrews milk-sops and babies at first who yet afterwards came to be his proper men tall Christians The greatest giant hath been in swadling-clouts the learnedst Doctour hath been in his horn-book and he that now doth God best service time was when he did him little enough But parents delight as much in their younger children that play about the house as in those bigger that can earn their livings If we can but call Abba father or but name the name of the Lord in prayer and so depart from evil 2 Tim. 2.19 he is much taken with it His ears are open to their prayers saith David to their breathing saith Jeremy as a kinde mother watcheth and listeneth to the least whimping of her childe Yea because the soul is sick the service is twice welcome as if a sick childe reach us any thing we count it more then to send another on a laborious errand Oh but I do not onely not serve my heavenly father but disobey and displease him and that often Is any childe turned out of doors because dabbled Sol. No but if he be for a while yet afterwards he is whipt and taken in again I am so vile and froward Ob. I cannot take a whipping but am ready to fret at it or to faint under it What father will abandon his childe because being weak Sol. and wearyish he is therfore thwart and waspish and cryes himself out of breath it may be when corrected especially if he have been otherwise a good-natured childe and well-deeded Ey Ob. but I am none of those I am such a childe as no father would away with Thy father is God and not man and will do more then any earthly father or friend else will or can do Sol. Jer. 3.1 And when my father and my mother forsake me the Lord takes me up Ey but if the Lord should take me up yet it would not be long ere he turned me out again for my naughtinesse Ob. Not so for he hates putting away Besides the servant abideth not in the house but the son abideth Joh. Sol. 8.35 The servant if he cannot do his masters work to his minde is dismissed and packt away as that young man of Egypt that was servant to an Amalekite was cast off by his master because three dayes afore he fell sick and became unfit for service But a son 1 Sam. 30.13 albeit he be not able to do any thing to speak of is retained and cherished because a son If I were so good a childe as some I know and could do such service as they I should be very cheerful Ob. 1. They that have more grace have more to account for that which thou hast is thy fathers allowance Sol. be contented Imploy and improve thy stock and thou shalt have more 2. Omnis Christianus Cruci anus Luther Thou knowest not their pressures and grievances whom thou so admirest thou seest but the best of them they have also enough to do with themselves if you knew all little do others know where their shooe wringeth them Every Christian is a Crucian 3. I told you before that God requires no more then he gives and yet gives also as much as shall suffice to his acceptation In Eucharisticis licebat offerre panes fermentatos ut osienderetur deum ferre nestram infir mitatem Alsted Matth. 6.28 one may be a good servant though he be not the best in the countrey All the good grounds brought not forth a like quantity of fruit some not the third part as others did and yet that little they did was good and ripe fruit and themselves were grounds respected of God and blessed by him He calls our good works the fruit of the vine and loves to taste of them though they relish stil of the old stock The vine is the weakest plant vet very fruitful The lilies spin not and yet are gorgeously attired God wil greatly glorify himself in the branch of his planting in the work of his hands so that a little one shall be come a thousand and a small one a strong nation I the Lord will hasten it in his time Esay 60.21 4. You have more cause of comfort in that little you have then of discouragement in that more that you want sith it is a far greater work to beget grace where it is not then to increase it where it is Look therefore on others bitternesse for imitation and incitation but not for slavish dejection and self-blinding Disgrace not thine own graces because of other mens perfections and precedencies but be thankfull if Christ be formed in thee to any degree and that thou hast any thing to do about God Only whatsoever thy hand sindeth to do do it with all thy might And then he that followeth after righteousnes as a servant
can suck honey out of a flower so cannot a flye they should busie their eyes and regard the work of the Lord Isai 5.12 Psal 35.27 Ezek. 3.12 yea they should so consider the operation of his hand as to say sensibly Let the Lord be magnified Blessed be the glory of the Lord from his place God hath delivered me out of all trouble saith David and mine eye hath seen his desire upon mine enemies The Edomites stood looking on and laughing at the Israelites destruction Obad. 12.13 God saw this and it displeased him as he is wondrous sensible of the least indignity done to his people He therefore payes them home in their own coyn and promiseth his Israel that they shall rejoyce when they see the vengeance Psal 58.10 they shall wash their feet in the blood of these wicked ones become more cantelous by their just destruction Learn we hence First To have our eyes open upon the judgements of God whether general or personal that nothing of this nature passe our observation lest we incur the curse denounced Isa 5.12 and be made examples to others because we would not be warned by the example of others Lege historiam ne fias historiae Sodom and Domorrah are thrown forth as Saint Iude hath it for an example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 June 7. Ingentia beneficia flagitia supplicia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 2. suffering the vengeance of eternal fire And Herodotus saith That the ruines and rubbish of Troy are set forth for an example of this rule That National sins bring national plagues and that God greatly punisheth great offences Let him that looketh upon me learn to fear God These words were engraven upon the standing picture of Sennacherib after that God had by an Angel slain his Army and sent him back with shame to his own countrey as the same Herodotus testifieth Secondly Learn we how far forth we may look upon the overthrow of the wicked with delight viz. Not as our own private but as Gods professed enemies Not simply for their ruine but as it is a clearing of Gods glory and of our integrity Psal 9.16 1 Sam. 25.39 Not out of private revenge but pure zeal for God and his cause I say pure zeal for it is difficult to kindle and keep quick the fire of Zeal without all smoke of sinister and selfe-respects And ye shal say The Lord will be magnified c. Or The Lord hath magnified himself i. e. hath declared himself mightily to be a great King above all Gods by executing judgement upon these Grandees of the earth Exod. 18.11 and making out that In the thing wherein they dealt proudly he was above them Hâ—nce it is that praise waiteth for God in Zion 1 Sam. 12.28 his Name is great in Israel He is sent unto as sometime Ioab sent to David to come and take the city of Rabbah to take the glory of all their deliverances and victories Not unto us Lord not unto us say they but to thy Name be the praise Hunniades would not own or accept the peoples applanses and acclamations Turk hist but ascribed all to God So did our Henry the fift at the battel of Agincourt Speed 799. where he won the day He would not admit his broken Crown or bruised Armour to be born before him in shew which are the usual ensigns of war-like triumphs He also gave strait order that no ballad or song should be made or sung more then of thanksgiving to the Lord for his happy victory and safe return c. Dan. 101 Polyd. Virg. lib. 19. So our Edward the third after his victory at Poictiers where he took the French King prisoner Anno 1356. took speedy order by Simon Arch-Bishop of Canterbury that eight dayes together should be spent in magnifying the Lord from the border of England From the borders of Israel Or from beyond the borders of Israel viz. thronghout the wide world The Saints have large hearts and could beteem the Lord much more praise and service then they have for him Psal 1.45.2 Psal 48.10 Psal 103. They would praise him infinitely and according to his excellent greatness filling up the distance as it were and calling in all the help they can get of Angels men unreasonable and insensible creatures as David did c. Verse 6. A son honoureth his father Heb. Will honour his father Nature teacheth him this lesson to reverence his father Pater est si pater non esset said the young man in Terence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierocl It is my father I must not crosse him Our parents are our houshold Gods said another heathen and to have all possible respect from us To God and our parents saith Aristotle we can never make recompence There is no nation so barbarous that acknowledgeth not this natural axiom A son must honour his father and a servant his master as Eleazar did Abraham the Centurions servants him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by being at his beck and check in all things Servus est nomen officii A servant is not one that moveth absolutely of himself but he is the masters instrument and wholly his saith Aristoâ—le and therefore oweth him all love reverence and obedience as if he were many Masters in one the word here used for Master is plural Now from this Principle in nature thus laid down the Lord tacitly accuseth them First Of Ingratitude for his great love to them evinced and evidenced in the former verses Secondly Of contempt cast upon him and his service as appeareth first by the application of that natural law confirmed by the custom of all countries If then I be a father c. As you commonly call me and claim me Ier. 3.4 Iohn 8.41 We have one Father even God And you have been long since taught Io to do by Moses and told by what right I come to be your Father though with an exprobration of your detestable undutifulnesse Deut. 32.6 Do ye thus requite the Lord Is not he thy Father and is not he by the same right and reason thy master too that hath bought thee Hath he not made thee and established or preserved thee Hath he not more then all that adopted and accepted thee for his childe 1 Pet. 1.3 begetting thee again unto a lively hope by the resurrection of Jesus Christ from the dead unlesse thou be still in thy sinnes then the which thou canst not chuse unto thy self a worse condition All which considered what more equal then that I should have both love from thee as a father and fear as a master A mixture of both is required of all Gods children and servants that they yield unto him an amicable fear and a reverent love that they look at once upon his bounty and severity Rom. 11.12 and so call God Father that they spend the whole time of their sojourning here in fear that they fear God and his goodness