the Saints are so set upon the thoughts of Gods Name they are taught and inabled thereunto by that holy spirit their domesticall Monitour and sweet inhabitant For know ye not that your bodies are the temples of the holy ghost that is in you p 1 Cor. 6 19 And if their bodies are the Spirits temples surely then their soules are his Holy of Holies wherein are continuall pillars of incense ascending q Cant. 3.6 good and holy thoughts I meane abounding by the operation of the Holy ghost whose immediate motions they are we being not able of our selves to think one good thought r 2 Cor 3.5 There never entred into the heart of a naturall man the things that God hath prepared for them that love him ſ 1 Cor. 2.9 10. ◠But God hath revealed them to us by is spirit whose worke it is 1. To enlighten 2. To enlarge the heart wherein he takes up His first work is to beat out new windows in the dark soules of men to let in a new light thereinto to give us thereby some fight of God some sense of his sweetnesse some glimpse of his glory Not as he is in himself in the brightnesse and perfection of his essence for so he is incomprehensible and the light whereby he should be seen inaccessible t 1 Tim. 6.16 Nor yet so perfectly here as he stands described unto us by his Attriutes and actions that 's reserved for a better life But his back-parts u Exo. 33.23 only with Moses that holy and reverend Name of his Jehovah Jehovah strong mercifull gratious longsuffering c. x Exod. 34.6 Thus much the spirit gives us to see of God though somewhat obscurely y 1 Cor. 13.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as through a grate only or as in a glasse in a riddle or as an old man through spectacles the greatest part of our knowledge being but the least part of our ignorance And Secondly having thus opened our eyes and turned us from darknesse to light he turnes us next from the power of Satan to God z Act. 26.18 that whereas heretosore we were acted and agitated by the Prince of the power of the ayre a Eph. 2.2 the God of this world who had first blinded our minds b 2 Cor. 4 4 and then set abroad upon our hearts and affections hatching out thence whole swarmes of evill thoughts and litters of lusts that fight against the soul c 1 Pet. 2 11 So now being possessed by a better spirit we are enlarged and enabled to captivate and conforme our thoughts to the soveraignty of Gods grace the rules of his word and the remembrance of his Name Fourthly their new Nature Reas 4 that blessed frame of Gods grace erected in them by the spirit that great Architect that plants the heavens and layes the foundation of the earth that he may say to Zion Thou art my people d Esay 57.16 This Divine Nature e 2 Pet. 1.4 as Peter calls it and renewed Image of God this habit of heavenly-mindednesse putteth Gods servants upon a continuall fresh succession of holy thoughts For besides that their phantasy or thinking-faculty being a chief inward sense of the soul is seizedupon for God to the utter dessolving of that old frame of vile thoughts and lusts those strong-holds wherein satan had entrencht f 2 Cor. 10.4 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself the whole spirit soul and body of a Christian is sanctified throughout g 1 Thes 5.23 God writes his law in our hearts h Heb. 8.10 stamps his image upon the spirit of our minds i Eph. 4.23 makes us partake of the god-like nature having escaped the corruption that is in the world thorough lust k 2 Per. 1.4 c. Hence an ability of holy thoughts and affections for as the man is such are his dispositions and meditations The liberall man deviseth liberall things l Isa 32.8 A good man out of the good treasure of his heart bringeth forth good things m Mat. 12. And as from within out of the old heart proceed evill thoughts n Mark 7.21 c. so from the sanctified heart proceed sanctified thoughts and gracious considerations and respects to God and his Name Reas 5 Lastly we may argue for the truth and certainty of this point of the godly mans practise from the many near and dear relations he stands in to God together with the daily dealings he hath and often use he makes of his Name For God first he is the good mans friend and father Prince and portion God and guide his All in All o Colos 3.11 he hath given up his name to Gods truth devoted himself to his fear p Psal 119.38 sworne himself to his service q Psa 119.119 and endeavours nothing more then to love him with all his heart with all his soul and with all his thought which is that first and great commandement of the law whereupon the rest hang r Mat. 22.37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a hing upon a nail or as beads upon a string And secondly for the name of God they run to it in any stresse as to a strong tower ſ Prov. 18.10 they walk in his name t Micah 4.5 as in a Garden or gallery they rejoyce in it as in all treasure u Psal 119 14 yea what ever they do in word or deed they do all in the name of the Lord Jesus Christ x Colos 3.17 c. Now can we possibly rejoyce in Gods name run to it upon all occasions walk in it talk of it do all in it and yet not minde it not be much in the thought of it Again can we acquaint our selves with the Almighty vouch him for our God set him up for our Soveraigne coverse familiarly with him as our friend walk before him y 1 King 9 4◠in uprightnesse and integrity walk with him z Gen. 6.9 in an humble familiarity walk after him a Deut. 13.4 by an entire obedience and ready conformity and yet not frequently think on him 't is not possible SECT III. Vse 1. Those that habitually think not upon God fear not God NOw for application Are all Gods people such as think upon his Name Use 1 This then serveth first to shut all such out of this holy society andto evince them void of Gods true fear that think not dayly and diligently upon God that make not his name the matter of their meditation that say not in their hearts Let us now fear the Lord our God b Ier. 5.24 c. The wicked saith David through the pride of his countenance will not seek after God God is not in all his thoughts c Psal 10.4 Eating and drinking buying and felling building and planting plowing and reaping c. are in his thoughts but God falls not into his thoughts the whole day thoroughout Or
Him see to it where my soul shall rest who took so much care for it as that he laid down his life for it Verse 28. And it shall come to passe afterwards sc In the dayes of the Messiah which is called the world to come Heb. 2.5 but especially after his Ascension see Ioh. 7.37 Act. 2 where this prophesie was fulfilled and this place taken for the first text preached on by the Apostles verse 17. to the conversion of three thousand soules at one sermon For together with the word there went forth a power Luk. 7. 2 Tim. 1.7 even that Spirit of power of love and of a sound mind here promised to be powred out not distilled only see the Note on Zech. 12.10 and that upon all flesh Spirit upon flesh the best thing upon the basest yea upon all flesh without respect of persons or difference made of sex age or condition provided that they know and acknowledg themselves to be but flesh Gen 6.3 corrupt and carnal animas etiam incarnavimus Bern. as an Ancient complaineth and that whatsoever is of the flesh is flesh Ioh. 3.6 for who can bring a clean thing out of an unclean that whole Man is in evill and whole evill in Man neither can it be gotten out in any measure till the heart be mollified and made tender as flesh Ezeh 11.19 and 36.26 27. which cannot be done till men be taught of God and drawn out of darknesse into his marvelous light till they be spiritualized 2 Cor. 3.18 and transformed into the same image from glory to glory as by the spirit of the Lord. and your sons and your daughters shall prophesie This was fulfilled Act. 2. as St. Peter sheweth For the new Testament is but the old unfolded and fulfilled as was also typified in the two Cherubims of the sanctuary looking intently into the Propitiatory Christ Rom. 3.25 but with their faces turn'd one towards another Exod. 25.20 See Act. 26.22 It was fulfilled I say in that visible descension of the holy Ghost upon the Apostles and the rest Act. 2. Act. 8.15 17. and 10.44 So that this makes nothing at all for the Enthusiasts raptures and dotages the true offpring they are Funcc Chronol of those ancient Euchites or Messalanii who leaving their trades gave themselves to much sleep and called their dreams and phantasies prophesies Anno Dom. 371. your old men shall dream c. your yong men shall see visions i. e. God will no less open his will unto them then he did of old to the Prophets by dreams and visions for by the conduct of the Spirit they shall be led into all truth and holinesse they shall be all a royall Priesthood 1 Pet. 2.5 Rev. 1.6 full of all goodnesse filled with all knowledge able also to admonish one another Rom. 15.14 Verse 29. And also upon the servants they shall be the free-men and women of Jesus Christ 1 Cor. 7.22 by as full a measure of Gods free and noble Spirit bestowed upon them as upon their Masters and Mistresses The Trent Translation hath it upon my servants and my handmaids But there is no such pronoun in the Original though it is true that all that have the spirit are his and the contrary Rom. 8 9. Eph 1.13 The scope of the text is as Mercer well noteth to shew that ut gratuitum commune Christi beneficium sic spiritus as the benefits of Christ are free and common to all his people so is the Spirit And surely next to the love of Christ in dwelling in our nature we may well wonder at the love of the holy Ghost that will dwell in our defiled soules and act in them as he doth For there are diversity of gifts but the same Spirit 1 Cor. 11.4 as the divers smels of flowers come from the same influence and the diverse sounds in the organ froin the same breath Verse 30. And I will shew wonders in the heavens Prodigia beneficia credentibus a Lapid malefica horrifica incredulis saith Cornelius a Lapide who interpreteth the text of those signes and wonders that shall precede the day of judgment and for confirmation here of alleageth chap. 3.2 together with Mat. 24.29 Luk. 21.25 And had he looked a little higher into those chapters and taken in all the troubles that befell the Church from our Saviours ascension to his second comming together with those horrible calamities and confusions that shall befall the wicked for contempt of the Gospell and persecution of the professors thereof he had done right in mine opinion It is ordinary with the Prophets to set forth horrible commotions by such figurative expressions See Ier. 4.23 c. Isay 13.10 Rev. 6.12 Those that have received the Spirit of Adoption must not dream of a delicacy but expect persecution Christ came to send fire on the earth Luk. 12.49 Neither may Persecutors hope to escape unpunished but look to be pursued by divine justice See the Note on Rev 6.15 How heavie was the hand of God upon Jerusalem that slaughter-house of the Saints and afterwards upon the Ten Persecutors of Rome 1 Nero whom Tertullian rightly calleth Dedicatorem damnationis Christianorum quippe qui orientem fidem primus Rema cruentavit the first bloody Persecutor of the Christian religion lost thirty thousand of his subjects by the pestilence had his army utterly routed and cut off in Britanny both the Armenia's revolted from him the Senators rose up against him and compelled him to be his own deaths-man 2 Demitian was butchered by his souldiers 3 Trajan dyed of a dropsie 4 Severus dyed miserably here at York 5. Maximinus with his sonn was cut in peeces 6. Decius dyed in a farr country 7. Valerian was flea'd by Sapores king of Persia who took him prisoner 8. Aurelian was slain by his own men 9. Dioclesian poisoned himself 10 Maximian hang'd himself What should I speak of Julian Anastasius Heraclius c. The French persecutors Francis the second Charles the ninth Henry the third the Guises c. Philip the second of Spain who returning out of the Low countries fell into a storm and suffered shipwrack to the great danger of his life Hist of Gennc of Trent 417. He said he was delivered by the singular providence of God to root out Lutheranisme which he presently began to do with all his might He afterwards died miserably of the lousie disease Q. Mary died of a tympany or else of grief of heart for K. Philip's unkind departure Speed forraine losses Callice surrendred hurt done by thunders from heaven and by fire in the royal navie extream dearths raging her conceptions fayling c. What heavy judgments befell divers particular persecutors of those times Poole Gardiner Bonner Morgan Story Burton see Acts and Mon. 1902. 1904. c. 1915. George Eagles alias Trudge-over the world having hid himself in a cornfeild was Mr. Leigh his Saints Encouragement Ep. to Read for mony descried
the walls of Jericho But what matter is it how unlikely the means are if in the hands of Omnipotency An Ox-goad in the hand of a Shamgar an Asse-bone in the hand of a Sampson may do much so here The Devil must needs down if God once send forth his Pauls to open mens eyes to turn them from darknesse to light Acts 26.18 and from the power of Satan to God that they may receive forgivenesse of sins and inheritance among them that are sanctified by faith that is in Christ Oh Obj but the Devil tells me I shall never inherit for I am not sanctified by faith Settle that first be sure by sound and infallible evidences Sol. See that thy faith and other graces be of the right stamp effectuall faith laborious love patient hope c. 1 Thes 1.3 and then sing a Requiem to thy self as Luther once did after a grievous conflict the Psalm De profundis Joh Manly loc com in contemptum Diaboli in defiance to the Devil Onely be advised not to pore over-much upon thy sanctification which in the best is unperfect but to take comfort of thy Justification which is compleat and absolute In confident consideration whereof St. Paul triumphantly cries out Rom. 8.33 34 Who shall lay any thing to the charge of Gods chosen so long as it is God that justifieth Or as Austin reads it Shall God that justifies us Who is he that condemneth Do Angels No they rejoyce in our conversion and call us their fellow-servants But who then Do the insensible or unreasonable creatures They in their kind are in covenant with us Hos 2.18 and in earnest expectation groan nay travell together with us waiting and as it were lying bed-ridden the while for our full manifestation â—â—en the redemption of our bodies Rom. 8.19 c. But who is it then Do our own hearts condemn us No neither if not bemisted and abused by Satan for being justified by faith we have so farre peace with God that we glory in tribulation by the confident intergatory of a good conscience toward God Rom. 5.1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 3.21 1 Joh. 3.20 But say our own hearts do wrongfully accuse us yet God is greater then our hearts as well for good as for evil to do us right notwithstanding a misgiving or misguided heart of our own But say then who is he that condemneth us Is it the Devil and his wicked imps Let them do their worst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 12. He is indeed the accuser of the brethren but Christ our Advocate is ever ready to non-suit and cast out all his accusations The Spirit also is in direct and full opposition to this Accuser called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Comforter or Pleader for us Yea what apology or clearing of your selves Rev. 12.10 pleading our evidences to our spirits and helping us upon true repentance to make apology for our selves 2 Cor. 7.11 such as God admits of and accepts As for that old Serpent the Accuser of the brethren he is cast down already and all his limbs shall bee cast after him ere long into the burning lake In the mean while what cares the prisoner at the barre though the gaoler and his fellow-prisoners passe sentence of death upon him in the gaole so long as the Judge acquits him from the bench And as little need any servant of the Lord of Hosts stand upon the censurs of earth and hell so long as God thinks well of him and all the Hosts of God combine for his comfort Oh Obj but I have hosts within me that do me all the despite and displeasure The flesh lusteth against the spirit and other-whiles gets the better of it Besides there be bands of fleshly lusts 1 Pet. 2.11 which like armed souldiers lie billetted in my bosome and ever and anon fight against my soul Yet bee of good comfort the spirit also lusteth against the flesh so that thou canst not do what thou naturally wouldest Sol. Gal. 5.17 thy new nature will not suffer thee as Paul would have gone to a certain place but the Spirit forbade him As for thy lusts be they never so lordly God can easily cut the combes nay the throats of them and let out their life-blood My Father is stronger then all and None can take you out of his hands The weak brother shall be holden up amidst a world of scandals without Joh. 10 Rom. 14.4 and staggerings within for God is able to make him stand He can preserve a fire alive upon the face of the Ocean a spark of the spirit amidst a world of wickednesse within He can cause weak and worthlesse grashoppers to become a great nation Ioel 1.6 a mighty people chap. 2.2 a huge army ib. Esay 30.22 Psal 19.5 He can make the house of Israel pollute the idols which they had once perfumed with incense and to say to their familiar devils get thee hence He can stop or strike back the course of the Sun though it rejoyce as a strong man to run his race Naturally and freely it giveth light but he can turn it into darknesse and blood The mountains of themselves are ponderous and pressing yet at Gods command they skip like lambs Think the same of our dull and undutiful hearts God can quickly oyl them and nimble them drawing us by his free spirit so as we shall run after him as a baldder of it self is a heavy substance and unapt for motion but being filled with winde it will scarce ' bide in a place So we being filled with the holy Ghost shall finde our feet as hinds feet upon the everlasting mountains no longer shackled by corruption Psal 119. but at very good liberty to run the wayes of Gods commandments It s most sure we are not strained at all in God but in our own bowels He is both able and ready both to cover and cure our sins and sicknesses In the dayes of his flesh he offered himself to his patients and was found of them that sought him not He heal'd them also of diseases hereditary and such as all the Physitians in the countrey might have cast their caps at Now he hath lost nothing by heaven you may be sure neither of his will nor skill to do the same cures upon mens souls as once he did upon their bodies nay he cured their bodies onely in reference to their souls and still hangs out his table of cures Math. 8.17.18 to draw custome Rev. 3.18 Lo thus we have searched and so it is Hear it and know it for thy good Iob. 5.27 CHAP. II. The Lord will finde a fit time to make up his jewels from the worlds misusages And they shall be mine saith the Lord of Hosts in that day when I make up my Jewels Doct GOd is the Lord of hosts This is a point hath been hitherto proved and improved Followes now a second Observation Confirmat
a pitcht battle Here iâ— was saith Adrichomius that Gideon fought the Midianites Iudg. 6.7 Saul the Philistines 1 Sam. 31. Ahab the Syrians 1 King 20. And here Zachary the last of Jehu's line was slain and with him the kingdom of Israel received such a wound that it could never rise again Monaâ—chies have their times and their turns their rise and their ruine Junius renders it Propter Vallem Jericho I will break the bow of Israel because of the wall of Jezreel that is saith he because of the slaughter of Ahabs house there made by Jehu 2 King 10 Jehu's Tent in that execution was rewarded as an Act of Justice quoad substantiam operis and yet punished as an Act of policy quoad modum for the perverse end Finibus non officijs a vitijs discernuntur virtutes saith Augustine By the ends and not by the works done are vertues distinguished from vices Two things make a good Christian and declare him so good Actions and good Aimes And although a good aime doth not make a bad Action good as in Vzza yet a bad aime makes a good action bad as here in Jebu There may be then we see malum opus in bona materia a work materially good which yet may never prove so formally and eventually sc when there is a fail either quoad fontem or quoad finem A thing which I see in the night may shine and that shining proceed from nothing but rottenness Blazing comets though but comets as long as they keep aloft shine bright But when they begin to decline from their pitch they fall to the earth and infect the Air. So when Illuminates forsake the Lord and minde onely earthly things being all for self they lose their light and go out in a snuffe Jehu's golden calves made an end of him and his though he made an end of Ahabs house and Baals worship His rooting out of Ahabs race was but to settle the crown better upon his own head Like unto him was our Richard the third who well knowing saith the Historian it was no pollicy to play the villaine by half-deal is resolved to leave never a rub to lie in the way Daniels hist 218. that might hinder the true running of his bowle Like unto him also saith Master Calvin upon this text was our king Henry the eighth who cast off some degree of Popery so farre as would serve his own turn but there were the six Articles in force that whip with six cords as that Martyr called it for which many suffered at that time Acts Mor. And whereas like Sylla he commanded others under great penalties to be no Papists himself was either Papist or Athiest jearing at some for their old Mumpsimus and at others for their new Sumpsimus as he profanely called the Reformation hanging Papists on the one side of the hedge for denying his Supremacy and burning Protestants on the other side thereof for denying Transubstantiation c. And hence it may be thought is that dreadfull and dismall ruine that is now in these our dayes and in the fourth generation or succession befaln the royall family The house of Jehu fareth the worse for Jehu Offa king of East-Saxons lived in the time of Charles the great and was a potent Prince But the many injuries he did and the murther he committed in his house upon Ethelbert king of East-Angles coming to him under a publike faith and a suitor to his daughter were justly revenged upon his posterity which after him declining in the end lost all But to return to Jehu we shall find 2 Kin. 10.30 Daniels hist p. 111. that God said that because Jehu had shed the blood of Ahab in Jezreel that he would reward him for it and that his children to the fourth generation should sit upon the throne of Israel and govern that Kingdom And yet for miscarriage in the manner justly plagueth his posterity As Xerxes crowned his Steeresman in the morning and yet hanged him in the afternoon of the same day And as Marescal de Thermas the French Generall first Knighted a French souldier in Scotland who first mounted a besieged Fort by that means taken and then hanged him within an hour after for doing it without order See more of this in the Note upon the former verse Verse 6. And she conceived againe To shew in a continued allegory the weak and wofull estate of the ten tribes when the Assyrian took from them all the land of Gilead and Galilee together with all the land of Nepthali and carried them captive subduing in a manner five tribes of Israel to wit those without Iordan who as they had first their inheritance given them so they were now first carried captives and the tribes of Zabulon and Nepthali who were seated in the land of Galilee And this was the first captivity of Israel see 2 Kings 15.29 Esay 9.1 And bare a daughter This age is compared to a daughter because from that time forward after the bow of Israel was so broken as Verse 5. they should be no more able to defend themselves than if they were a common-wealth of women Their spirits should be so cowed out and emasculated their backs so bowed down with unsupportable burdens and bondages Vt de Ctanmerâ— Melc Ad. that there was scarcely place left of a worse condition nor hope of a better Like them were those we read of Esay 51.23 that yeelded to such as would but say to them Bow down that we may go over you Hom Jl. sic Virg Phrygiae neque enim Phryges Or as those in Nahum 3.13 Their men shall be as women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 timerous and cowardly like Issachar's Asse Gen 49.15 whose lot fell in Galilee Iosh 19.18 or those fugitives of Ephraim Iudg. 12.4 that therefore bare a brand of dishonour because they would not rather die bravely then live basely Of such it may be said as of Harts and Stags they have great horns and strength but do nothing with them quia deest animus because their spirits are imbased as the Israelites in Egypt were of old by Pharoah and as the Grecians are at this day by the Turk call her name Loruhamah When God once calls a people or a person by this name we may well write upon their dores if any place be yet left for prayer any good to be done by it Lord have mercy upon them their condition is deplorable if not desperate Vade frater in Cellam et dic Miserere mei Deus Brother go into thy Cell and say Lord have mercy upon me said Crantzius to Luther when he began to declaime against the Pope for he looked upon him as an undone man Scultet Annal. and yet he was not But those are doubly undone to whom God shall say as here to Israel I will no more have mercy Heb I will add no more to shew mercy but my so oft abused mercy shall turn into fury That it
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-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
18. It was never beautifull nor cheerfull since At this day it lies bed-ridden and looks to be burnt up shortly with her works 2 Pet. 3.10 Here it is brought in as a mother in mourning bewayling the losse of all her children and refusing to be comforted And surely though the land be eased of a very heavy burden as I have said when purged by Gods just judgements of her ungratefull and wicked inhabitants yet because she lies under the dint of Divine displeasure at such a time therefore is shee rightly said to mourn in this case and to be in a sad disconsolate condition See Jer. 12.4 she becomes a very Ahil that 's the word here used see Iudg. 11.33 a Bochim an Hadadrimmon an Iri-sland and being desolate she mourneth unto thee for she seeth that her convulsions are like to end in a deadly consumption And every one that dwelleth therein shall languish Heb. shall wither as a flower Nahum 1.4 Or shall be weakened Those that now stand upon their tiptoes and face the very heavens stouting it out with God shall then be weak as water withered as a flower strengthlesse as a moth-eaten-cloth Psal 39.11 low-spirited and crest-faln as the king of Sodom erst man good enough to look four kings in the face but anon suppliant to Abraham a forlorn forreiner Gen. 14.21 Manasseh that sturdy rebell in trouble basely hides his head among the bushes 2 Chron. 33.11 Caligula in time of thunder ran under beds and benches Affliction will tame and take down the proudest spirits they break in adversity that bore their heads on high in prosperity they speak out of the ground and whisper out of the dust Esay 21.4 that look to be brought into the dust of death Psal 22.15 It is the pestilence that here seemeth to be threatened as before sword and famine and an universall pestilence too reaching not onely to men but to other creatures made for mans uses which shewes the greatnesse of the wrath like as when a King not onely executeth the traytour but also pulleth down his house confiscateth his goods and and disinheriteth his children c. But what have those sheep done the beasts birds Pareus and fishes that they must suffer also It is but reason they should sith first they are part of mens enjoyments secondly they are many times though harmelesse in themselves yet instruments of mens sin and therefore well doth the Chaldee here paraphrase Diminutionem patientur propter hominum peccata they shall suffer for mans sin who may therefore well say to them as Judah did to Tamar Thou art more rigteous then I. with the beasts of the field which shall dye by the murrian and the foules of the ayre which shall catch the contagion Joseph and fall down dead as those birds do that attempt to fly over the dead sea and the fishes of the sea also shall be taken away Colligentur conficientur they shall be gathered together as seeking help one of another in a common danger and yet they shall be destroyed Engl. Chron. the very waters being pestilentiall as they were here in King Edward the thirds dayes so that the very foules and fishes had botches upon them This was a heavier judgement then that which befell the old world for then the fishes perished not though the Jew-doctours would perswade us that these also died in the flood for that the waters thereof were boyling hot Verse 4. Yet let no man strive nor reprove another let him not lose so much good labour and spill so many sweet words upon this people for they are grown uncounsellable incurable incorrigible They have rejected the counsel of God within or against themselves Luk. 7.30 corripiuntur sed non corriguntur it is because the Lord intendeth to destroy them 1 Sam. 2.25 yea he hath determined it 2 Chron. 25.16 Hence as dying men lose their hearing and other senses by degrees so those that are destined to destruction grow stupid and stubborn and will neither heare good counsel nor see the things that concern their peace but spurn at admonition and scorn at reproof Tunc etiam docta plus valet arte malum And therefore God forbids to reprove such as deplored and desperate to cast pearles of good counsel before such dogs who preferr lothsome carrion before sweet odours yea rage at them as Tigers do and fly in the faces of such as present them or at best grunt and goe their wayes as swine leave good counsell where they find it not putting it in practise Now as dogs and swine were counted unclean creatures and unfit for sacrifice so are such for admonition Let a man be never so able and apt to teach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him be vir praestans eximius insignis a gallant man as the word here used sometimes signifieth and one that can do his work never so well yet the wisdome of his words shall be despised Prov. 23.9 Let him strive till his heart akes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jude 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disputatos arguere as St. Jude speaketh he shall but strive against the stream and by reprooving a scorner get him a blot Pro. 9.7 The Pharisees denied our Saviour and blew their noses at him Luk. 16.14 Let them alone therefore saith our Saviour to his disciples they be blinde leaders of the blind ther 's no good to be done of them Mat. 15. therefore let him that is filthy be filthy still Rev. 22.11 and he that is ignorant let him beignorant sith he will needs be so 1 Cor. 14.38 Levit. 26.39 Let him pine away in his iniquity Let him pine and perish go on despair dye and be damned My spirit shall no longer strive with him unless it be by furious rebukes Ezek. 5.15 and by fire Am. 7.4 Oecolampadius upon this text doubts not to say that the sin of such as reject admonition is the sin against the holy Ghost certainly it is worse then all the forementioned swearing lying c. Blind nature could see and say as much Hesiod saith that there are three sorts of men the first and best are those that live so well as not to need reproof The second and those not bad are such as doe not so well but can be content to heare of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod Oper. et dier Ver. 29. The third and worst are they that will neither do as they ought nor be advised to do better Plutarch saith those that are troubled with tooth-ach will go to the Physitian those that have a fever will send for him but he that is frantick or stark mad will do neither but reject the remedy and strike at the Physitian So doth the scorner c. See my common place of Admonition for this people are as they that strive with the priest though Gods officer and in his stead 2 Cor. 5.20 though the peoples Oracle to preserve and present knowledg to
them Mal. 2.7 and though to strive with such be to invert Gods order who hath appointed the people to heare and obey their Teacher and not to prescribe to them to follow their Guides and not to run before them Heb. 13.7.17 and 1 Tim. 1 20. 2 Tim. 1.15 Num. 16. From which texts and 1 Cor. 11.2.3 a grave divine argueth thus It is a vile sin to vex our ministers by our obstinacy yea though they were not able to make so full demonstration yet when they reproove such and such things out of a spiritual jealousy and feare they corrupt their hearts they are to be heard how much more when they come in the demonstration of the Spirit and of power 1 Cor. 2.4 And yet how full is the church ever hath been of such Vitilitigatores as contend with the best ministers quarrel at Gods word and take up armes against it snuffing at it Mal. 1.13 chatting at it Rom. 9.19.20 casting reproaches upon it Jer. 20.8.9 enviously swelling at it Act. 13.45 The more you touch these toads the more they swell the more you meddle with these serpents the more they gather poison to spet at you Go about to coole them with faire words you shall but adde to their heate as the smiths forge fries when cold water is cast upon it and as hot water if stirred casteth up the more fume Plin. Eliaâ— Vultures unguento irritantur scaraboni rosa Vultures cannot endure sweet odours Tygers if they heare the sound of a drum will rage and teare themselve Ahab cannot abide Micaiah nor Herod John Baptist The people contested with Jeremy and cursed him Chap. 15.10 though he were Concionator admirabilis Rhet. Eclesiast cap. vlt. as Keckerman hath it an admirable Preacher yet they sought his life saying Prophesie not in the name of the Lord that thou dye not by our hands Chap. 11.25 Jer. 44.16 Bradford yea they told him flat and plaine The word which thou hast spoken unto us in the name of the Lord we will not heare O leud losels as that martyr in like case exclaimed O faithless hard hearts O Jesabels guests rockt and laid asleep in her bed O sorrowlesse sinners and shamelesse harlots c. Ministers are lights offensive to sore eyes the salt of the earth which is bitter to wounds c. Among the Athenians if the Comedians which were their teachers such as they had pleased not the people they were overwhelmed with stones Once was I stoned saith Paul 2 Cor. 11. and Jeremy is said to have met with the like death from his flagitious countreymen in Egypt amongst whom he was ever a man of strife and his service was in that behalf like that of Manlius Torquâ—tus among the Romans who gave it over saying Neither can I beare their manners nor they my government See Chap. 20.9 Verse 5. Therefore shalt thou fall how could they do otherwise that were a nation so incorrigibly flagitious so unthankfull for mercies so impatient of remedies so uncapable of repentance so obliged so warned so shamelesly so lawlesly wicked therefore shalt thou fall in the day vivens vidensque peribis thou shalt stumble at noon day because there is no knowledge of God in the land but thou hast loved darknesse rather then light therefore shalt thou have enough of it thy feet shall stumble upon the dark mountaines Jer. 13.16 yea thou shalt stumble and fall and never rise againe which is threatned expressly to these swearers Am. 8.14 implied in the Hebrew word here used Such was Elies fall off his stoole Hamans fall before Mordecai the Jew Esth 6.13 Impenitent persons are brats of fathomlesse perdition they are ripe for ruine shall fall into remediless misery and though never so insolent and angry against those that deale plainely and faithfully with them as in the former verse yet they shall never want an Hosea to tell them so to their teeth that those that will not bend may break that if they will needs fall they may fall with open eyes and not have cause to say that they were not fore-warned And this shall be done to day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is very shortly in this present age so some interpret it aut certe clarissima luce saith Mercer or else in the open light and in the view of all men not in huggermugger Tremellius thinks it is as much as rebus adhuc integris subitò opprimentur Thou shalt be suddenly surprised when thou art in thy flourish and fearest no changes What can be more faire and flourishing then the field a day before harvest then the vineyard a day before the vintage certissimè citissiméque corrues Every wicked man may apply it wherefore also it is delivered in the second person singular Thou even thou to thee be it spoken and the Prophet also shall fall with thee in the night The Chaldee hath it as in the night if a man walk in the night he stumbleth because there is no light in him John 11.10 The false Prophet cannot lay his hand upon his brest and say as dying Oecolampadius did Melch. Adam Hic sat lucis Here 's store of light Such are wofully benighted shall be utterly darkened Zech. 11.17 yet more may look to be for their right eye being blind leaders of the blind yea the night shall be upon them and it shall be dark unto them the sun shall go down over their heads c. Mic. 3.6 and when they fall together with those seduced soules into the ditch of destruction themselves shall fall undermost Mat. 15.17 and receive the deeper damnation Mat. 23.14 If others shall be damned they must look to be double damned as Dives feared to be if ever his brethren by his example came to that place of torment Mercers note here is very good Nocte casuros dicit c. He saith they shall fall in the night as signifying by an allegory that when calamity shall lay hold upon these false Prophets they shall also be pricked in their consciences which shall tell them that ventris causa for their bellye 's sake and other base respects they have brought upon the seduced people so great mischiefs This shall be as a dagger at their hearts and shall fill their consciences with horrour and distress and I will destroy thy mother i. e. the whole synagogue yea the whole Church and state the Vniversity of the Israelites so that their nation and name should perish together Is it not so with the ten tribes who can tell at this day where to find them or whence to expect them whether from China as some think and alledge Isay 49.12 Or from Tartary as others who say that Tartar alias Tatari or Totari comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tothar a Residue or remnant Breerw Enquir pag. 94. This is no other then a vaine and capricious fancy saith learned Brierwood c. Is it not altogether unlikely that the Lord in
stayes not here in the porch or lobbyes but passeth into the presence yea privy-chamber ver 2. yea my thoughts in posse before I think them Deus intimo nostro nobis intimior The word is to God a sea of glasse Rev. 4 6. a clear transparent body and his eyes are as a flaming fire Reu. 1.14 which needs no outward light because it seeth extramittendo by sending out a ray Psal 139.12 so that the night shineth as the day the darknesse and the light are both alike to him What wonder therefore though he know Ephraim and Israel is not hid from him And how should this both humble them for which cause it is here urged and caution them for the future as it did that holy man who had written upon the walls and windowes of his study these verses Ne pecces Deus ipse videt bonns Angelus astat Accusat satanas et lex mens conscia culpae c. For now O Ephraim thou committest whoredom and Israel is defiled in body and soul Eph. 4.19 rushing into all impiety without restraint working all uncleanness with greediness being filled withall unrighteousness fornication wickedness covetousness maliciousness full of envy murder debate deceit c. Rom. 1.29.30 All these evil things come from within and defile a man Mar. 7.23 worse then any leprosie worse then the vomit of a dog or the mire of a swine It is the pollution of flesh and spirit 2 Cor. 7.1 it is the putrefaction of a dead carcase the sanies of a plague-sore the devils excrement and that which defileth far worse then that which is cast into the draught Mar. 7.21 It sets defilement upon our selves others the whole land Jer. 3.1 yea upon the visible heavens which must therefore be purged by that last fire And this was typified by those many Leviticall washings and purification of garments vessels persons c. Wash you therefore make you clean put away the evil of your doings c. Esay 1.16 Wash thy heart from wickedness O Jerusalem 〈◊〉 hands onely as Pilate though those too Jam. 4.8 Jer. 4.14 Cleanse your selves from all filthiness of flesh and spirit 2 Cor. 17.1 Of the flesh that is fleshly lusts and gross evils as uncleanness earthly mindedness or Of spirit that is those more spirituall lusts that lie more up in the heart of the countrey such as are pride creature-confidence self-deceit presumption c. Out with all these there 's both a stain and a sting in them Run to the Bath of Christs blood that blessed fountain Zech. 13.1 and there wash and be clean Look not upon Gods Jordan with Syrian eyes as Naaman did Abanah and Pharphar may wash and scoure but Jordan is for cure And if God see fit to Iay us a frosting to fetch out our filth yea or cast into the fire to take away our defilements let us be contented Verse 4. They will not frame their doings to turn unto their God Or their doings will not suffer them That is they are so habituated and hardened in sinfull practices that they are not onely disinabled to conversion but evil-affected thereunto they stand a-crosse to all good to their sinewes of iron they have added browes of brasse Isai 48.4 to their sin they adde rebellion which is as bad as witch-craft 1. Sam. 15.23 till at length they lose all passive power also of being converted and so are transformed as it were into so many devils having by custome contracted a necessitie of sinning they are become incurable they neither will nor can return to their God they will not frame their doings to it The Vulgar hath it their studies the Septuagint their counsels Castalio their endeavours Pagnine their pains c. The Originall is very elegant and metricall Lo ijttenu magnallchem Lashub el Elohehem I scarce know a like text in all the Scripture unlesse it be that Lam. 5.16 Oi na lanu chi chattanu Woe to us that we have sinned which is so elegant also in the Originall that Master Wheatly of Banbury who used to be very plain in his Preaching and not to name a Greek Latine or Hebrew word Master Leigh nis Saints encouragement c. ep dedic quoted it once in the Hebrew as witnesse learned Master Leigh who lived some while under his Ministry But to return to the text whereas some might possibly conceive or reply Ephraim is far gone indeed but he may return No never saith God for he will not give his minde to it or shew his good will he is even set and there is no removing of him he hath made his conclusion and is as good as ever he meaneth to be They are so far from yielding themselves unto the Lord as 2 Chro. 30.8 that they stand in full opposition to him yea send messages after him We will not have this man to rule over us The Jewes were an untoward generation saith Peter Act. 2.40 they by their obstinate refusall of the Gospel judged themselves unworthy of everlasting life saith Paul Act. 13.46 there were unmalleable unframeable so knotty that they were fit for nothing but the fire so nastie that they were fit for no place but the dunghill And why the spirit of whoredoms is in the midst of them The devill is at Inne with them as that Martyr said he even sits abrood upon them Master Bradford Eph. 2.2 hatching all manner of evil counsels and courses he worketh effectually in these children of disobedience as a smith doth in his forge an artificer in his shop he acts them and agitates them making their souls and all the powers thereof nothing else but a shop of sin their bodies and all the parts thereof tooles of sin their lives and all their actions of both soul and body a trade of sin a web of wickedness spun out and made up by the hands of the devil and the flesh an evil spinner and a worse weaver Hence they he rotting all their lives long in the graves of sin wrapt up in the winding sheet of hardness of heart they will not frame their doing to turn to God and blindness of mind they have not known the Lord and as a carcase crawleth with woâ—mes so do these men swarm with those noisome lusts that are able to poisorâ—â—â— an honest heart How can it be otherwise the spirit of fornication is in the mâ—â—dest of them as a King in his Kingdom yea hath filled their hearts from corner to corner as he had done the hearts of Ananias and Sapphira Act. â— That unclean spirit besiegeth the puâ—est hearts and compasseth them about seeking to devour them 1 Pet. 5.8 but they keep him out stedfast in the faith or if he any way get in they quickly cast him out again so that he cannot long rest or roost much lesse raign there for the Spirit of God keepeth them 1 Joh. 5.18 Caietan and that evil one toucheth them not tactu qualitativo with a deadly touch
of the earth as swift as the Eagle flieth to which Text the Prophet here seemeth to allude as indeed all the Prophets do but comment upon Moses and draw out that Arras which was folded together by him before against the house of the Lord that is the house of Israel called Gods house Numb 12.7 Heb. 3.5 and Gods land Hos 9.3.15 and their Common-wealth is by Iosephus called a Theocratic And although they were now become Apostates yet they gloried no lesse then before to be of the stock of Abraham and of the family of faith like as the Turks call themselves at this day Musulmans that is the true and right beleevers especially after they are circumcised which is not done till they be past ten yeers of age following the example of Ismael Grand Signior Serag p. 191. whom they imitate and honour as their Progenitour alledging that Abraham loved him and not Isaac and that it was Ismael whom Abraham would have sacrificed because they have transgressed my Covenant and trespassed Sin is the mother of misery and the great Makebate betwixt God and his creature It moves him when we ask bread and fish to feed us as verse 2. to answer us with a stone to bruise us or a serpent to bite us The sin of this people was the more hainous because they were covenanters and confederate with God It was his covenant that was in their flesh Gen. 17.13 and he had betrothed them to himself and betrusted them with his Oracles but they like men transgressed the covenant and dealt treacherously against him Chap. 6.7 See the Note there they performed not the stipulation of a good conscience toward God 1 Pet. 3.21 they trespassed against his law As if it had not been holy and just and good Rom. 7. precious perfect and profitable grounded upon so much good reason that if God had not commanded it yet it had been best for us to have practised it Esay 48.17 I am the Lord that teacheth thee to profit c O that thou hadst hearkened to my commandements c. q. d. It is for thy profit and not for mine own that I have given thee a law to live by But they have trespassed or praevaricated and this out of pride and malice as the word signifieth and as before he had oft convinced them of many particulars and more will do therefore are they justly punished Verse 2. Israel shall crie unto me It is their course and custome to do so they will needs do it though I take no delight in it Hypocrisie is impudent as chap. 5.6 and Ier. 3.4 5. No nay but it will despite God with seeming honour and present him with a ludibrious devotion Israel though revolted and degenerated into Iezreel chap. 1. shall crie yea cry aloud vociferabuntur cry till they are hoarse as criers do and unto me but not with their heart chap. 7.14 It is but clamor sine side fatuus an empty ring that God regards not For not every one that saith unto him Lord Lord c Mat. 7.21 Many leane upon the Lord and say Is not the Lord amongst us none evil can come unto us Mic. 3.11 who yet shall hear Discedite Avaunt ye workers of iniquity I know you not Wo then to all profligate professors carnall Gospellers their prayers shall not profit them neither shall they be a button the better for their loud cries to the most High Pro. 1.28 and odious fawnings My God we know thee When their hearts are far from him Of such pretenders to him and his truth it is that the Apostle speaketh Tit. 1.16 They professe that they know God which yet God denies Hos 4.1 5.4 but in works they deny him being abominable and disobedient and to every good work reprobate To come and call God Father the guide of our youth and then to fall to sinne this is to do as evil as we can We cannot easily do worse Jer. 3.4 5. To cry The Temple of the Lord The Temple of the Lord and then to steal murther and commit adultery c. this is painted hypocrisie Ier. 7.4 9. when men shall take sanctuary and think to save themselves from danger by a form of godlinesse as the Jews fable that Og king of Bashan escaped in the flood by riding astride upon the Ark when they are perfect strangers to the power of it this is to hasten and heap up wrath Iob 36.13 Religion as it is the best armour so the worst cloak and will serve hypocrites as the disguise Ahab put on and perished Castalio maketh this last clause to be the speech of the blessed Trinity We know thee O Israel q. d. Though thou collogue and cry My God yet we know thine hypocrisie and the naughtinesse of thy heart But the former sence is better though the placing of the word Israel in the end of the verse seem to favour this for thus it runs in the Hebrew To me thy shall cry My God we know thee Israel Verse 3. Israel hath cast off the thing that is good Heb. The Good as first the good God who is good originall universall All-sufficient and satisfactory proportionable and fitting to our soul He both is good and doth good Psal 119.68 and that both naturally abundantly freely and constantly Good thou art O Lord and ready to forgive saith David Psal 86.5 And the Good Lord be mircifull 2 Chron. 30. c. saith Hezekiah in his prayer for the people To speak properly there is none good but God Ase elonganit ' â—ipulis saith our Saviour Matt. 19.17 but Israel cast him or rather kickt him off procul à se rejecit as the word signifieth So do all grosse hypocrites they are rank Atheists practicall Atheists though professionall Christians Secondly they reject Christ as a Soveraigne though they could be content to have him as a Saviour they send messages after him saying We will not have this man to rule over us they will not submit to the lawes of his kingdom nor receive him in all his offices and efficacies they are Christlesse creatures as without God so without Christ in the world Thirdly hypocrites reject the good Spirit of God as David calleth him Psal 143.10 the fruit whereof is in all goodnesse and righteousnesse and truth Ephes 5.9 When God striveth with them by his good Spirit as Neh. 9.20 they by yeelding to Satans suggestions grieve that holy Spirit and by grieving resist him and by resisting quench him and by quenching maliciously oppose him and offer despite unto him and so cast themselves into the punishing hands of the living God Heb. 10.29 31. Lastly they cast off the good Word and true Worship of God those right judgements true lawes good statutes and Commandements Neh. 9.13 they put the promises from them and judge themselves unworthy of everlasting life Acts 13.46 they hate instruction and cast Gods words behind them Psal 50.17 In a word bee hath left off to
Universities were so in times of Popery and began to be so again a few years since Revera Gilead est iniquitas profectò vanitas sunt they were grown so incorrigibly flagitious that they seemed to be as it were transformed into sinnes image Some render the Text thus Is there iniquity in Gilead Are they onely vanity in Gilgal They sacrifice bullocks c. and set this sence upon it What think you the men of Gilead those beyond the river of Jordan whom Tiglath Pilesen poyled and lâ—d captives that they onely were guilty of idolatry and you not because you remain at home untouched of the Assyrian Nay saith He the very entrance into the Countrey Jun. Trem. Gilgal it self so aboundeth with idolatry that it is not to be doubted but in the rest of the parts of the kingdome their altars are as thick as furrows in the field that is to say innumerable Some think this last clause their altars are as heaps in the furrows of the field or of my fields whereof I am chief Lord Sadai and wherein he should have served me and not idols hath reference to some superstitious way of theirs of seeking God by erecting altars in the furrows for the fructifying of their fieldsâ— the Heathen did so to their Dij Terminales and the Papists still do so in their solemn Processions erecting crosses and crucifixes in the bounds of their fields and thereby thinking to get a blessing on their corn and pastures Turnovius noteth here that God in the old Testament would therefore have but one Altar whereon to offer sacrifice and that to be at Jerusalem onely to teach them that Christ the Anti-type of all their sacrifices should once be offered up upon the altar of his Crosse a propitiation for their sinnes Heb. chap. 9. 10. This Altar he also appointed to be in the Temple that the sacrificers might beleeve the gracious presence of God with them and might worship him in spirit and in truth Verse 12. And Jacob fled into the countrey of Syria Iacob in whom ye glory was a poor forlorne fugitive glad to runne for his life and to take hard on for his livelyhood Gen. 28. 29. This they were bound by the Law to make confession of ever when they offered their basket of first fruits and to say A Syrian ready to perish was my father c. Deut. 26.5 that considering the meannesse of their original they might not boast of their ancestry but magnifie Gods free-grace in their present enjoyments and say as that noble Athenian General Aphicrates did in the middest of all his triumphs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from how great basenesse and misery to what great blessednesse and glory are we exalted King Agathocles would be served in earthen vessels to mind him of his father who was a poor potter Willigis Arch bishop of Ments Anno 1011. being a Wheel-wrights sonne hang'd wheels and wheel-wrights-tools round about his bed-chamber and under-wrot in Capitall Letters Willigis Willigis recole unde veneris Remember thine Originall Buchâ—lâ—er How low and mean were we of this Nanion at first Brith signifieth blew-coloured sc with woad Hence our name Britains This was their fine clothing their food was barks of trees and roots Holiâ—shâ—d saith chat some old men he knew who told of times in England that if the good-man of the house had a matris or a flock-bed and a sack of chaffe to rest his head on he thonght himself as well lodg'd as the Lord of the Town for ordinarily they lay upon straw-pallets covered with canvase and a round log under them heads instead of a bolster they said pillows were fit onely for women in child-bed and in a good farmers house it was rare to find four pieces of Pewter and it was accounted a great matter that a farmer should shew five shillings or a noble together in silver c. There are that render the Text thus Thither fled Jacob nut of the countrey of Syriâ— after Israel had served for a wife and for a wife had kept sheep Verse 13. Hither also by a Prophee did Jehovah bring up Israilent of Egypt c. that is Gilead served as a sanctuary unto Jacob when be fled from Laban In Gilgal also God by Joshuah renewed his Covenant with your fathers after he had brought them out of Egypt by the hand of Moses and Aaron A horrible thing therefore it is if well considered that these two places should now he so impured with idolatry and become the nutâ—â—â—â—s of evil which heretofore were the means of so great comfort to Gods people Thus Junius Pâ—lanus and others A witty interpretation but somewhat forced And Israel served for a wife He had nothing to endow her with he would therefore earn her with his hard labour wherein he shewed singular humility patience meeknesse waiting upon Gods providence none of all which graces were found in his degenerate posterity who yet prided themselves in their father Iacob And for a wife he kept sheep q. d. Jacob that he might obey his father was content to serve his Uncle and to suffer a great deal of wrong from him but ye refuse to serve me though a liberall Lord a bountifull Benefactour He held close to me in that hard service but you abusing your liberty enslave your selves to false gods He in his misery kept his confidence of the blessing but you in your prosperity cast it clean away c. Luther upon this Text speaketh much about the blessing of a good wife â—um qua perpetuâ— rixan dum a commodity that cannot be too dear bought and the plague of a scold that is alwayes rayling and wrangling The Heathen well saith that every man when he marrieth bringeth either a good or an evil spirit into his house and so maketh it either an heaven or an hell Parcus well observeth here the great use of Histories and holy examples according to Rom. 15.4 Plato thinks that Historia comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Cratyle of stopping the flux of errours and enormities Verse 13. And by a Prophet the Lord brought Israel out of Egypt By Moses that Prophet by an excellencie as Aristotle is called the Philosopher Tully the Oratour Paul the Apostle Calvin the most learned Interpreter c. Moses was a famous Prophet indeed and a Type of Christ Confer Deut. 18.15 18. and 34.10 11 12. Acts 3.22 and 7.35 36 37 38. Theodoret calleth him the great Ocean of Divinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bellarmin Gods speciall favorite then whom Antiquity had nihil sapientius sanctius mitius none more wise meek and holy Indeed titles of honour are not worthy of him Howbeit he was but a mean man at first Exod. 4.30 he took his wife and his sonne and set them upon an asse that was the best and the onely beast that he had for ought we read It was not very likely that so poor a Prophet should do so great a
abuse them through their injustice to make the poor of the land fail For the oppression of the poor for the sighing of the needy now will I arise saith the Lord. I will set him in safety from him that puffeth at him Psal 12.5 Neither doth God say it onely though that were sufficient but swear it too in this chapter yea in this text the two next following verses are put in as by a parenthesis and these Cormorants are called upon to hear it and not to passe it by with a deaf ear tanquam monstra marina as such kind of creatures use to do Verse 5. Saying when will the New-moon be gone c. O what a wearinesse it is I and ye have snuffed at it Mal. 1.13 See the Note there This ye have said or thought at least and God knoweth the language of your hearts He presseth upon no man neither will he accept of that service that is pressed out of people as verjuice out of a crab All his saints are free-hearted Psal 110.3 all his souldiers volunteeres The sabbath they call Desiderium dierum they welcome the sabbath as that holy man did who went forth to meet and salute it with Veni sponsa mea Come my sweet spouse I have dearely longed for thee They also passe it over with singular delight Esay 58.13 walking into Christs garden of spirituall duties whereof there is so great variety for the good soule to breath it self in and not be sated Cant. 2. and then are taken into Christs wine-cellar 1 Cor. 2. and after an holy manner inebriated with divine consolations such as the cock on the dunghil knowes not such as pass all carnall mens understanding They find no more rellish in holy dayes and duties then they do in the white of an egge or in a dry chip the work they do at such times for fashion-sake or feare of law c. is dead work as the Apostle calleth it they sit in the stocks when they are at prayers and come out of the Church when the tedious sermon runs somewhat beyond the houre as prisoners do out of a jayle c. they cannot tell how to weare out the sabbath which therefore they wish over and constantly violate either by corporall labour or else which is as bad or worse by spirituall idlenesse Full ill would these men addere de profano ad sacrum as the Jewes say we should do Buxtorf Synag Jud. pronouncing those happy that begin the sabbath with those of Tiberias and end it with those of Tsepphore the former began it sooner then others the later continued it longer Full ill would they have liked our King Edgars law Act. Mon. that Sunday should be solemnized from Saturday nine of the clock till Munday morning Full loth would these men be to beg Davids office out of his hand of being a doore-keeper in Gods house that is to be first in and last out And what would they do to keep an everlasting sabbath in heaven that are so troubled and even tired out with so short an attendance on the Lords-day not without a world of wilfull distractions such as spoyle and fly-blow their performances so that they stink in the nostrils of the Almighty and the sabbath Not the sabbath of the seventh yeare called Shemittah Remission Levit. 25. as some would have it meant but the weekly sabbath which the unrighteous Mammonists here cry out of as if on that day the Sun proceeded a flower pace then on others and they greatly grutcht lucellum suum Dei cultui cedere that God should be served to their disadvantage Their fingers therefore itch to be setting out corn and they as dearely desire it as David did once to come and appeare before the Lord. O rus quand◠te aspiciam Horat. As He had his when shall I come by way of wish Psal 42.3 so they had their When shall we fell corn when shall we set forth wheat Surely as Davids soule longed sore to go forth unto Absalom 2 Sam. 13.39 so that he could have found in his heart but for stark shame to have gone himself and fetched him home so was it with these gripple corn-masters these frumenti corrasores veluti corrosores Prov. 11.26 They had a good mind to have been doing on the New-moones and sabbaths Exod. 20.8 34 21. Lev. 23.3 Neh. 10.32 13.15 c. Num. 10.1 2 Sam. 20.5 but that they were flatly forbidden by the law made on purpose for these lawlesse and disobedient 1 Tim. 1.9 these masterless monsters these yokeless Belialists to be to them as chaines and shackles to confine them as Solomons command did Shimei that they may not leape over the pale after profit and pleasure or if they do they may dye for it Esay 66.23 it is prophecyed that in the restitution of the church from one new-moon to another and from one sabbath to another as oft as they come without tire-somenesse all flesh shall come to worship before the Lord they shall call the sabbath a delight the holy of the Lord honourable Esay 58.13 be rapt and ravished in spirit Rev. 1.10 be in the feare of the Lord and in the comfort of the holy Ghost all the day long Epist 3. ad Magnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Ignatius hath it Sabbatize spiritually rejoycing in divine meditations This well practised would take men off from the worlds tastelesse fooleries as his mouth will not water after homely provisions that hath lately tasted of delicate sustenance It would also blessedly free them from those many foolish and hurtfull lusts 1 Tim. 6.9 those heavy sorrowes and self-created miseries wherewith covetous caytiffes pierce them selves thorough gall and gore-their own hearts and trouble their own houses verse 10. taking no more rest then if upon a rack or bed of thornes making the Ephah small and the shekel great Selling by small measures but for great rates which was directly against the law Deut. 25.13 14. and that golden Rule of right the standard of equity the royall law of liberty Mat. 7.12 Whatsoever ye would that men should do to you do ye even so to them for this is the Law and the Prophets this is the sum of what they have said for duties of the second table and falsifying the balances by deceit Heb. preverting the ballances of deceit that is by a metonymie as Job 22.6 making those that were right deceitfull See Prov. 20.10 23. with the Notes there Such falsifiers are counted no better then Canaanites Hos 12.7 and shall have small joy of their cursed hoards of evill gotten goods Verse 6. That we may buy the poore for silver c. Thus the poore alwayes pay for it the modest and mild poore especially as ver 4. Hence Poore and afflicted are put for one and the same Zeph. 3.12 and to want and to be abased Philip. 4.12 they that want shall be sure to be abased and abused
then what the Scripture reporteth of them The Chaldees cut off abundance of them together with the Moabites Ammonites and other neighbour nations After that Iudas Macchabeus and his nephew Hircanus slew a great sort of them and then lastly the Romans and other Princes rooted them utterly out See Ioseph Lib. 1. Antiq. cap. 10. 1 Maccab. 5.65 2 Mac. 10.16 32. Verse 17. But upon Mount Zion shall be deliverance God will turne againe their captivity as the streames in the South He stirred up the spirit of Cyrus to send them home he restored unto them both Religion and Liberty he did all that could be done for them by sending his Son amongst them in the fulnesse of time made of a woman c. made also unto all his people wisdome righteousnesse sanctification and redemption 1 Cor. 1.30 Jesus hath delivered us from the wrath to come 1 Thess 1.10 Neither is there any other Name whereby heaven is to be had but onely by the Name of Jesus and there shall be holinesse Holinesse to the Lord as Zach. 14.20 See the Notes there All the Lords people shall be an holy nation 1 Pet. 2.9 Every inhabitant of the city of God shall be partaker of holinesse both imputed and imparted that for justification being inherent in Christ imputed to us this for sanctification imparted by Christ inherent in us and the house of Jacob shall possesse ' their possessions They returning from Babylon shall not onely recover their own possessions out of the hands of the Edomites Samaritans and Syrians by vertue of an Edict from king Darius but they shall also possesse the Edomites themselves and their territories when converted to the faith of Christ they shall bring their wealth unto the Church and as it is faid of Tyrus Esay 23.18 feed and clothe therewith the Saints of God Verse 18. And the house of Jacob shall be a fire c. The house of Jacob are the two tribes of Judah and Benjamin the house of Joseph are the ten tribes of Israel whereof Ephraim was the head The sence is this those two tribes together with such of the ten as joyned themselves to them either before or after the captivity shall invade Idumea burn it and subdue it as fire doth stubble fully drie This was done by Hircanus and Judas Macchabeus who compelled the Edomites to bee circumcised and so wholly possessed those parts Joseph 13. Ant. 17. that there were not any reliques of them remaining no not so much as one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Septuagint render it or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some read them any to carry corn after the camp or fire before it according to the custome of the Greeks and Easterlings which torch-bearer might as little bee violated as an Embassadour but here hee should bee cut off with the rest and not so much as a messenger left to relate the overthrow The Edomites were so utterly rooted out by Hircanus Alex. ab Alex. l. 5. c. 3. that they thenceforth ceased to bee Edomites and became Jews Those of them that were converted by the preaching of the Gospel ceased to be either Edomites or Jewes and became Christians The Apostles burning with the zeal of Gods glory and love to mens souls devoured and wasted the infidelity idols and vices of the Gentiles where-ever they came preaching Hence Chrysostom saith Peter was a man made all of fire walking among stubble Paul was insatiabilis Dei cuâ—tor an insatiable servant of Christ And to the like purpose it was that to one that desired to know what kind of man Basil was it is said there was presented in a dream a pillar of fire with this Motto Talis est Basilius Such an one is Basil And old Latimer when he was demanded the reason why so little powerfull preaching answered Deest ignis the spark of the spirit is wanting Howbeit this Prophecy as it began to be fulfilled at first by the Apostles and the Apostolicall persons that came after them so it is daily and shall be continually to the worlds end fulfilled by the faithfull preachers of Gods holy word who are clothed with a spirit of judgement and of burning Esay 4 4. and out of whose mouth proceedeth fire Rev. 11.5 to purge the gold and to consume the stubble Verse 19. And they of the South shall possesse the mount of Esau Those of the South that is the tribe of Judah For Iudaea was divided into five parts Josh 15. whereof one was Southward toward the coast of Edom ver 21. Another was in the vale or plain near unto the Philistines ver 33. Here then Obadiah sheweth that the Jews shall not onely recover their ancient inheritances but also much enlarge the same whereby he signifieth that the Church of Christ shall grow so very great that Jewry shall be too narrow for them see Zach. 10.10 the ancient bounders shall not receive them See Num. 24.17 Esay 11.14 The Gospel was soon spread not onely to the neighbour nations but to all the ends of the earth the Edomites Philistines c. are onely mentioned as being better known and more adverse to the Jews then other nations were and they of the plain the Philistines i.e. those five Lordships Gath Gaza Ascalon Ekron and Azotus all which countrey called Sarona Acts 9. Augustus gave to Herod the Ascalonite and after his death to his sons dividing it into Tetrarchies Luke 3.1 and they shall possesse the fields of Ephraim and the fields of Samaria All which Hircanus subdued and destroyed their Temple built in mount Garizim and Benjamin shall possesse Gilead that is shall propagate and extend his habitation beyond Iordan and in respect of his exceeding great multitude shall be compelled to hold and possesse Gilead all the countrey betwixt Iordan and mount Libanus Thus Hierom with the Hebrew Scholiasts and many others who do also note that under these earthly felicities heavenly are described and that all this is chiefly accomplished under Christ when as the faithfull are made heirs and lords of all things by Him who is their Head See Ezek. 37.16 c. Verse 20. And the captivity of this host of the children of Israel c. i.e. the multitude of the Jews carried captive to Babylon returning at length into their own countrey shall possesse all the places of the Canaanites all the Maritine cities all the tract of ground as farre as Sarepta which is betwixt Tyre and Zidon therefore called Sarepta of Zidon 1 King 17.19 Here dwelt the Canaanites whom Asher could not expell Judg. 1.31 32. See Mat. 15.22 and the captivity of Jerusalem which is in Sepharad that is either in some citie of Assyria or in the utmost bounds of the Babylonish dominion as some interpret the word Sepharad by taking it asunder or as farre as Apharad so the Septuagint that is Euphrates The Hebrew Doctors as by Canaanites here they understand the Dutch and by Zarephath France so by Sepharad they will needs
out of thy sight Thus those straits brought him to these disputes of despair as they did likewise David Psal 31.22 the Church in the Lamentations Chap. 4.22 and others apt enough in affliction to have hard conceits of God and heavy conceits of themselves Whiles men look at things present whiles they live by sense onely it must needs be with them as with an house without pillars tottering with every blast or as a ship without anchor tossed with every wave They must therefore thrust Hagar out of doors and set up Sarah silence their reason and exalt Faith as did Jonas here Then I said I am cast out of thy sight Here you may take him up for a dead man here he inclineth somewhat to that of Cain Gen. 4.13 14. and surely they that go down to this pit of despair as Hezechiah speaketh of the grave cannot hope for Gods truth Esa 38. as long as there they stay yet I wil look again toward thine holy Temple Here he recollects and recovers himself as the same soul may successively doubt and believe not simultaneously and faith where it is right will at length outwrastle diffidence and make a man more then a conquerour even a Triumpher When sense saith such a thing will not be Reason saith It cannot be Faith gets above and saith Yea but it shall be what talk you to me of Impossibilities I shall yet as low as I am and as forlorn look again towards Gods holy Temple of heaven yea that here on earth where God is sincerely served and whereto the precious are annexed Faith is by one fitly compared to the cork upon the net though the lead on the one sinks it down yet the cork on the other keeps it up in the water The faithful soon check themselves for their doubtings and despondency as Jonah here as David chides David Psal 43.5 and as Paul saith of himself and his fellowes that they were staggering but not wholly sticking 2 Cor. 4.8 Vers 5. The waters compassed me about even to the soul that is usque ad animae deliquium till I laboured for life and was as good as gone The depth closed me round about see the Note on vers 3. and further observe that Gods dear children may fall into desperate and deadly dangers see Psal 18.3 and 88.3 116.3 And this for 1. prevention 2. purgation 3. probation 4. preparations to further both mercies and duties Let us not therefore censure our selves or others as hated of God because greatly distressed but incourage our selves in them as did David at Ziklag 1 Sach 30.6 The right of the Lord shall change all this Flebile principium melior fortuna sequetur The weeds were wrapt about mine head Alga as Alligando The weeds which the fish had devoured or whereunto the fish wherein I was had dived and lain down amongst them Or this might befal Jonah in the bottom of the sea before the fish had swallowed him for weeds easily wrap about those that swim or are drowned Vers 6. I went down to the bottomes of the montains that is of the promontories or rocks of the sea where the waters are deepest Thus Mercer after Kimchi The channels of waters were seen and the foundations of the world were discovered Psal 18.15 The mountains are said to be under water Prov. 8.25 because their foundations are there placed the earth with her barres was about me for over As if resolved there to keep me close prisoner that though the fish had disgorged me yet I should never have got to land The shores are set by God as barres to keep the sea within his bounds Job 38.8 10 11. Jer. 5.22 Here then all the creatures seemed to set against poor Jonas and which was more then all the Creatour too so that he might sigh and say as in the Poet In me omnis terraeque aviumque marisque rapina est Martial Forsitan coeli Yet hast thou brought up my life from corruption i. e. from the place where I was likely to have laine and rotted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cum duplicantur lateres venit Moses when things are at the worst God appeareth as it were out of an engine In the mount will the Lord be seen Ezek. 37.11 c. 2 King 19.3 he stayes so long sometimes that he hardly findes faith on earth Luk. 18. and yet comes at last to the relief of his poor people viz. when they are ripe and ready for it He is a God of judgement he knowes how and when to deale forth his favours and even waiteth to be gracious Esay 30.22 See Esa 28.24 25 27 28. O Lord my God sc by the meane and merit of thy son in whom alone it is that thou Lord art my God and that I can call thee Abba Father It is well observed by an Interpreter that in this short history of Jonah are all things contained which may make to the sound and saving knowledge of God and his will of our selves also and our duties Verse 7. When my soul fainted within me I remembred the Lord And could say as the Church in Esay when at lowest Esa 63.16 Doubtlesse thou art our Father our Redeemer thy Name is from everlasting As there is in the creatures an instinct of nature to do their kind so there is of grace in the Saints to run to God Yea in the way of thy judgements O Lord have we waited for thee the desire of our soule is to thy Name and to the remembrance of thee with my soule have I desired thee in the night yea with my spirit within me will I seek thee early c. Esa 26.8 9. Oh Lord saith Habacuc art not thou from everlasting my God and mine holy One It was a bold question but God approves and assents to it in a gracious answer ere they went further Hab. 1.12 We shall not die say they obruptly O Lord thou hast ordained them the Caldeans for judgement but us onely for chastisement Here was the triumph of their faith and this was that which held up Jonas his hope though with wonderfull difficulty held head above water He remembred the yeeres of the right hand of the most High Psal 77.10 he called to mind his songs in the night season ver 6. his former experience a just ground of his present confidence He remembred the Lord his Power and Goodnesse those two pillars the Jachin and the Boaz that support Faith and this fetcht him againe when ready to faint I had even fainted unlesse I had beleeved to see the goodnesse of the Lord in the land of the living Psal 27.13 and my prayer came in unto thee q. d. Though I was so faint I could scarce utter a prayer yet thou harknedst and heardest as Mal. 3.16 thou madest hard shift to hear as I may say thine ears were in my prayers as S. Peter hath it 1 Pet. 3.12 thou felst my breathing when no voice could bee heard Lam.
〈◊〉 Sept. or else from porters who set their several shoulders to the same burden The Saints may the better doe so because they have the Spirit to lift with them and over anent them as the Apostles word importeth Rom. 8.26 Let them therefore endeavour by all good means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep the unity of the Spirit in the bond of peace Eph. 4.3 that they may say as holy Miconius did of himselfe and his colleagues at Gotha in Thuringia Cucurrimus certavimus laboravimus pugnavimus vicimiv viximus semper conjunctissimi We ever ran together strove laboured fought vanquished and did altogether in much peace and concord This is Christian-like indeed See Act. 1.14 and 2.1.46 and 4.32 animo animaque inter se miscebansur saith Tertullian they were all of one heart and of one minde The very Heathens acknowledged that no people in the world did hold together and love one another so as Christians did To see their travels saith Master Fox concerning the Saints here in times of persecution their earnest seeking burning zeal readings watchings sweet assemblies love concord godly living faithfull marrying with the faithfull c. Act. Mon. 750. may make us now in these our dayes of free profession but lamentable divisions to blush for shame They served the lord with one shoulder we shoulder one another they kept unity with purity without schisme much lesse heresy glorifying the God and Father of ovr Lord Jesus Christ with one mind and with one mouth Rom. 15.6 with a pure lip as it is here we are quot homines tot sententiae so many men so many mindes How many religions are there now amongst us saith one Old heresies new vampt Our Saviour Christ saith if the Son of man come shall he find faith c Yes sure he may find many faiths so many men so many faiths Pudet opprobria nobis c. It is not peace but party that some men mind saith another 1 Cor. 14.23 their chief studies are studium partium studium novarum rerum part-taking and novelling But what saith the Apostle If ye speak with several tongues will not he that comes in think ye are mad so when the world hears of so many dissonant opinions will they not think wee are runne wild Is it not a shame to us that the Turks should say we may sooner look that the fingers on our hands should be all of one length then that the Christians should be all of one judgement why should any Julian jeare us for our divisions why should any Campian hit us in the teeth with our many sects and schismes Pardon may be got for our other sinnes by faith in Christs blood Ad fratres in Suevia Lutheran discordiam neque si sanguinem fundamus expiabimus saith Oecolampadius to the Lutherans of his time our scandalous discords God will judge Verse 10. From beyond the rivers of Ethiopia Heb. of Chush that is of Arabia Chusaea which lay betwixt Judea and Egypt Confer Esay 18.1 7. Some understand it of Ethiopia which is beyond the river Nilus and hath two very great rivers See this in part fulfilled by that Ethiopian Eunuch Act. 8. Euseb lib. 1. cap. 1. Alvarez hist Aethiopic neither may we think that he was alone in that countrey Matthias the Apostle is said to have preached the Gospel to the Ethiopians The large region of Nubia there had from the Apostles time as 't is thought professed the Christian faith till about 200 years since it forsook the same The kingdome of Habassia held by Presbyter John See Breerw Enquiries 156.197.159.174 are yet Christians differing from us in a few ceremonies onely See the Note on Chap. 2.12 My supplyants My praying people that ply the throne of grace and multiply strong suits pouring out a flood of words in humble supplication as the Hebrew signifieth continuing instant in prayer as knowing that their safety here and salvat on hereafter is of me alone Even the daughter of my dispersed Jews and Gentiles elect of both sorts Joh. 11.52 scattered here and there as the salt of the earth upon the face thereof to keep it from putrifying Danaeus thinketh that there is mention made of the daughter of the dispersed affectionately namely both to describe the earnestnesse of the Saints in serving God for women quicquid volunt valdè volunt and that this so goodly and and joyfull a spectacle or sight of women worshipping and servng God and of Virgins especially might stirre up and move affections It is easy to observe that the New Testament affordeth more store of good women then the old who can make masculine prayers mingled with tears And as Musick upon the waters sounds further and more harmoniously then upon the land so doe prayers well watered Shall bring mine offering Heb. my meat-offering or rather my wheat-offering their hodies and souls Rom. 12.1 that best of facrifices for a reasonable service Minchath◠a solemn present such that the Chaldee paraphrast might expresse He translateth it thus They shall bring as presents unto me the banished of my people who were carried captive and shall return by my mercies Some think that here is foretold the return of the Jewes to their own land toward the end of the world to set up the spirituall worship of God there the famous Church that shall be among them full of sanctity and ridde of all wicked ones verse 11 12 13. the joy and gladnesse that shall possesse their soules verse 14. through Gods removing of all cause of fear from them verse 15. the encouragement they shall receive from others verse 16. and which is the cause of all this the apparent arguments of Gods great love and favour vers 17. the quality of those that shall be received to be citizens of this New Jerusalem verse 18. the utter rooting out of all their enemies verse 19 the fame and dignity that this Church of the Iews shall be of among all nations vers 19 ◠Thus they quà m rectè iudicium sit penes Lectorens Verse 11. In that day shalt thou not be ashamed There is an holy shame for sinne such as was that of Ezra chap. 9.6 of the penitent Publican Luk. 18.13 and of those good souls in Ezekiel who blushing and bleeding loathed themselves for their abominations To be ashamed on this sort is no shame Ezek. 16. but a signe of that godly sorrow that worketh repentance never to be repented of and not to know shame to be frontlesse and impudent is the note of a naughty man Verse 5. But that which God promiseth here is that he will cover their sinnes not impute them Psal 32.1.2 and that he will by his grace preserve them from scandalous and reproachfull practises that might render them ignominious and despicable see Psal 19.39 shiring upon them himselfe and giving them honour in the hearts of others as he did Solomon Them that rejoyce in the
manet may better be her Motto then Venice's She is surely invincible Zach. 12.5 6 7. as having a mighty Champion even the holy One of frael and this makes her though but a Virgin to laugh to scorn her proudest enemies yea to shake her head at them Esay 37.22 23 as rather to be pitied then envied There were they in great fear saith David of the Churches enemies for why God is in the generation of the righteous Psal 14. Hence those Philistims were so woe-begone 1 Sam. 4.7 And the Egyptians no lesse Exod. 14.25 Let us flee say they from the face of Israel for the Lord fighteth for them What shall wee then say to these things saith Paul who had often heard when he was in the enemies hand Fear not I am with thee If God be for us who can be against us who dare be so fool-hardy so ambitious of his own destruction Hath ever any waxed fierce against God and prospered Job 9.4 Where is Pharaoh Nero Nebuchadnezzar c Was it safe for these or any any other to provoke the Lord to anger were they stronger then he Oh that men would according to Solomons counsell meddle with their match and not contend with him that is mightier then they Esth 7.8 Can God be with his people and see them abused to his face Will they force the Queen also before him in the house Will they Giant-like fight against God will they needs touch the apple of his eye that tenderest piece of the tenderest part Will they invade his portion plunder him of his jewels pull the signet from his right hand Surely God is so with his people that as he taketh notice of the least courtesie done to them to reward it even to a cup of cold water so of the least affront or offence to revenge it be it but a frown or a frump Gen. 4.6 Num. 12.10 Better a milstone were hang'd c. Better anger all the witches in the countrey then one of Gods zealous witnesses Rev. 11.5 Death cannot hurt them Psal 23.3 Hell could no more hold them the pains of hell gat hold on David but he was delivered Psal 116.3 then the Whale could hold Jonas It must needs render them up again because God is with them Now I had rather be in hell said Luther with God then in heaven without him and it were far safer for mee Verse 14. And the Lord stirred up the spirit of Zerubbabel c. Here 's the Appendix of the foregoing sermon whereof we have heard but the brief Notes That one word I am with you seconded and set on by Gods holy Spirit set them all awork How forcible are right words Job 6.25 One seasonable truth falling on a prepared heart hath oft a strong and sweet operation sc when God is pleased to work with it and make it effectuall this man cannot do no more then the husband-man can make an harvest The weapons of our warfare are mighty 2 Cor. 10.4 through God to the pulling down of strong-holds Luther having heard Staupicius say that that is kindly repentance which begins from the love of God found from that time forward the practise of repentance far sweeter to him then before Galeacius Caracciolus an Italian Marquesse was converted by an apt similitude used by Peter Martyr reading on the first Epistle to the Corinthians Dr. Taylour Martyr blessed God that ever he became fellow-prisoner to that Angel of God as he called him John Bradford Senarclaeus in his Epistle to Bucer prefixed before the history of the death of Iohn Diarius slain by his own brother as Abel was for religions sake I remember saith He when he and I were together at Newburg the day before his slaughter he gave me a great deal of grave and gracious counsell Ego verò illius oratione sic incendebar ut cum eum disserentem audirem Spiritus Sancti verba me audire existimarem i. e. I was so stirred up with his discourse as if I had heard the Holy Ghost himself speaking unto me so fervent was he and full of life for he first felt what he spake and then spake what he felt So should all do that desire to speak to purpose and then pray to God as for a door of utterance so for a door of entrance to be opened unto them such as St. Paul had to the heart of Lydiae and as Bishop Ridley had to the heart of good King Edw. 6. whereof before and they came and did work The Governours also by overseeing others and ruling the businesse by their discretion Where Gods glory and the common good is concerned all sorts must set to their helping hand Verse 15. In the four and twentieth day See the Note on vers 13. The time is diligently noted to teach us to take good note of the moments of time wherein matters of moment have been by Gods help begun continued and perfected in the Church This will be of singular use both for the increase of faith and of good affection in our hearts CHAP. II. Verse 1. IN the seventh moneth in the one and twentieth day of the moneth This is the Preface to the fourth sermon as some reckon it noting the exact time when it was delivered See the Notes on chap. 1.1 and 15. came the word of the Lord This he often inculcateth to set forth the truth of his calling and validity of his commission See the Note on chap. 1. ver 5. by the Prophet Haggai Heb. by the hand of the Prophet See the Note on Mal. 1.1 Verse 2. Speak now to Zerubbabel c. The better to hearten them on in the work the Prophet is sent again to them with a like message as before Note here 1. That there are none so forward for God and his work but may stand in need of continuall quickening there being more snares and back biasses upon earth then there are starres in heaven and the good gift of God having so much need of righting up For like a dull sea-coal-fire if it be not now and then blown or stirred up though there be no want of fuell yet will of it self at length dye and go out Besides that every inch every artery of our bodies if it could would swell with hellish venome to the bignesse of the hugest Giant that it might make resistance to the work of Gods sanctifying Spirit Heb. 10.24 Let us therefore consider one another and study every man his brothers case to stirre up or whet on to love and good works God will not forget this our labour of love but abundantly both regard and reward it Mal. 3.16 See the Notes there 2. That continuall preaching makes men continue in well-doing Therefore it was that Barnabas was sent to Antioch Acts 11.22 23. who when he came and had seen the grace of God was glad and exhorted them all that with purpose of heart they would cleave unto the Lord. And hence also it was that Paul and Barnabas
from a blind understanding and carnall affection The Church in its infancy was inticed with shewes and shadowes but now God requires a reasonable service he calls for spirit and truth Verse 4. Yet now be strong O Zerubbabel c. Here he exhorteth all ranks first to good Affection Be strong or of a good courage Secondly to good Action Work or Be doing for affection without action is like Rachel beautifull but barren Charach unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valeo Sept. vertunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be strong so as to prevaile and carry on the service all discouragements notwithstanding Those that will serve God in the maintenance of good causes must be couragious and resolute 1 Cor. 16.13 For otherwise they shall never be able to withstand the opposition that will be made either from carnall reason within or the World and Devill without for want of this spirituall mettle this supernaturall strength this spirit of power of love and of a sound mind 2 Tim. 4.7 opposed to the spirit of feare that cowardly passion that unmans us and expectorateth and exposeth us to sundry both sins and snares when he that trusteth in the Lord shall be safe Prov. 29.25 Here then that we faulter not budge not betray not the cause of God nor come under his heavie displeasure who equally hateth the timerous and the treacherous let us 1. Be armed with true faith for Fides famem non formidat faith quelleth and killeth distrustfull feare 2. Get the heart fraught with the true feare of God for as one fire so one feare drives out another Mat. 10.28 1 Pet. 3.13 14. 1. Get and keep a clearing chearing conscience for that feareth no colours as we see in St. Paul Athanasius Luther Latimer and other holy Martyrs and Confessours 4. Think on Gods presence as here Be strong and be doing for I am with you Though David walk thorough the vale of the shadow of death that is of death in its most hideous and horrid representations he will not feare For why thou art with me saith He Psal 23.3 4. Dogs and other creatures will fight stoutly in their Masters presence 5. Consider your high and heavenly calling and say Et Turnum fugieutem haec terra videbit Virg. Shall such a man as I fly c Either change thy name or be valiant saith Alexander to a souldier of his that was of his own name but a coward Lastly look up as St. Steven did to the recompence of reward steale a look from glory as Moses Heb. 11.26 help your selves over the difficulty of suffering together with Christ by considering the happinesse of raigning together Thus be of good courage or deale couragiously and God shall be with the good 2 Chro. 19. vlt. as Iehosaphat told his Judges when to go their circuit and work Good affections must end in good actions else they are scarce sound but much to be suspected Num. 23.10 Ruth 1. Good wishes and no more may be found in hels mouth Num. 23. Orphah had good affections but they came to nothing God must be entreated to fix our quick-silver to ballast our lightnesse to work in us both to will and to doe that it may be said of us as of those Corinthians that as there was in them a readinesse to will so there followed the performance also 2 Cor. 8.12 Desire and Zeal are set together 2 Cor. 7.11 desire after the sincere milk and grouth in grace 1 Pet. 2.2 John Baptists hearers so desired after heaven that they offered violence to it Mat. 11. True affections are the breathings of a broken heart Acts 2.37 Rom. 7.23 But the desires of the slothful kill him Prov. 21.25 Virtutem exoptat contabescitque relictâ Good affections are ill bestowed upon the sluggard sith they boyl not up to the full heat and height of resolution for God or Pers at least of execution of his will The sailes of a ship are not ordained that shee should lie alwaies at rode but launch out into the deep God likes not qualmy Christians good by fits as Saul seemed to be when Davids innocency triumphed in his conscience or as Ephraim whose duties were dough-baked and whose goodnesse was as the morning-dew c. Be ye stedfast and unmoveable 1 Cor. 15. 〈◊〉 always abounding in the work of the Lord. Stick not at any part of it difficulty doth but whet on Heroick Spirits as a boule that runs down hill is not slugged but quickened by a rub in the way If this be to be vile I le be yet more vile 1 Sam. 6.22 who art thou O great mountain Before Zerubbabel thou shalt become a plain Zach. 4.7 And hee said unto me My grace is sufficient for thee for my strength is made perfect in weaknesse 2 Cor. 12.9 For I am with you saith the Lord of hosts By a twofold presence 1. Of help and assistance 2. Of love and acceptance Of the first see chap. 1. verse 13. with the note there The second seems here intended The Jews were poore yet God assureth them they had his love So had the Church of Smyrna Rev. 2.9 I know thy poverty but that 's nothing thou art rich rich in reversion rich in bils and bonds yea rich in possession or All is theirs they hold all in capite they have 1. plenty 2. propriety in things of greatest price for they have God All-sufficient for their portion for their protection I am with you saith he and that 's enough that 's able to counterpoise any defect whatsoever as we see in David often but especially at the sack of Ziklag where when he had lost all and his life also was in suspence the Text saith he comforted or encouraged himselfe in the Lord his God 1 Sam. 30.6 whereas Saul in like case goes first to the witch and then to the swords point A godly man if any occasion of discontent befals him retires himselfe into his counting-house and there tells over his spiritual treasure he runs to his cordials he reviews his white stone his new name better then that of sonnes and of daughters Isay 56.5 Rev. 2.17 he hath meat to eat that the world knoweth not of the stranger meddleth not with his joy Virtus lecythos habet in malis Tua praeseutia Domine Laurentio ipsam craticulam dulcem fecit saith a Father Thy presence O Lord made the very gridiron sweet to the martyr Laurence It made the fiery furnace a gallery of pleasure to the three worthies the lions den an house of defence to Daniel the whales belly a lodging-chamber to Jonas Egypt an harbour a sanctuary to the child Jesus c. He goes with his into the fire and water as a tender father goeth with his child to the Surgeon Neverthelesse saith David I am continually with thee thou hast holden me by my right hand Thou shalt guide me with thy counsel and afterwards receive me to glory Again I am with you that
is I will accept your worships Psal 73.23 24. though in this meaner temple If God may have the substance of worship hee stands not much upon the circumstance The sick may pray upon their beds the persecuted in chambers Acts 1. yea in dens and caves of the earth Heb. 11.38 The Church in Queen Maries dayes met and prayed oft together in a cellar in Bow-church-yard It was one of the laws of the twelve tables in Rome Ad divos adeunto castè pietatem adhibento Act. Mon. opes amovento Sacrifice and Offering thou didst not desire viz. in comparison of obedience 1 Sam. 15.22 but as a better thing mine ears hast thou opened Psal 40.6 Hypocrites by cold ceremonies think to appease God they observe the circumstance neglect the substance they stick in the bark of religion gnabble on the shel offer the skin keep back the flesh serve God with shewes shall be served accordingly Verse 5. According to the Word Or as Tremellius hath it better Cum VERBO quo pepigeram vobiscum with the WORD in and sor whom I covenanted with you c. So my Spirit remaineth among you And so it is a gracious promise that the whole Trinity will be with them The particle eth seemeth put for gnim◠and the article He is emphatical shewing that by Word is meant the second person often called the Word both in the Old Testament 2 Sam. 7.21 with 1 Chron. 17.19 and in the New Luke 1.2 John 1.1 1 John 5.7 The Caldee seemeth to favour this interpretation for he rendreth it My Word shall be your help Hierome Albertus Nyssen and Haymo dissent not Haggai and other Prophets and Patriarches of old did well understand the mystery of the Sacred Trinity See my note on Gen. 1.1 Elihu speaks of the Almighty his makers Job 35.10 Solomon the same Eccles 12.1 Cant. 1.11 which Jarchi interpreteth of the Trinity Isay hath his Trisagion or Holy Holy Holy chap. 6.3 and chap. 42.5 Thus saith God the Lord He that created the heavens and they that stretched them out So Deut. 6.4 When Moses beginneth to rehearse the law and to explain it the first thing he teacheth them is the Trinity in Unity and Unity in Trinity Hear O Israel the Lord our God the Lord is One Three words answering the three persons and the middle word Our God deciphering fitly the second who assumed our nature as is well observed by Galatinus Others observe that the last letters in the Original both in the word Hear and in the word One are bigger then ordinary as calling for utmost heed and attention The old Rabbines were no strangers to this tremend mystery as appeareth by R. Solomons note on Cant. 1.11 We will make c. though their posterity desperately deny it The Greek Church was not so sound in this fundamental point therefore their chief City Constantinople was taken from them by the Turks as Estius observeth on Whitsunday or as others on Trinity Sunday which day saith our Chronicler the Black Prince was used every year to celebrate with the greatest honour that might be Speed 723. in due veneration of so divine a mystery Now Christ is here and elsewhere called The Word either because hee is so often promised in the Word Or else because by him Gods will was manifested and revealed to men and that either mediately in the Prophets whence Peter Martyr thinketh that phrase came Then came the Word of the Lord that is Christ Or immediately himselfe Heb. 1.2 and 2.3 That I covenanted with you Or in whom I covenanted and whence Christ is called the Angel of the Covenant Mal. 3.1 Christ then was a Saviour to those of the Old Testament also Rev. 13.8 the Lamb slain from the foundation of the World Christ undertook to pay his peoples debt in the fullnesse of time and hereby they were saved A man may let a prisoner loose now upon a promise to pay the debt a year after See Heb. 9.15 and take notice of the unity of the faith in both Testaments they of old saw Christ afarre off in the promises they saluted him and were resaluted by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11. When ye came out of Egypt Ye that is your ancestours Things done by the parents may be said to be done by the children because of the near conjunction that is between them Hence Levi is said to pay tithes in Abraham and Adams sinne is imputed to us all Heb. 7. So my spirit remaineth amongst you Not the substance but the gifts of the Spirit not the tree but the fruits Those whom God receiveth into the covenant of grace he endues them with the spirit of grace See Rom. 8.9.11 How else should they be able to perform their part of the Covenant sith we cannot so much as suspirare unlesse he doe first inspirare breath out a sigh for sinne till he breath it in to us by his Spirit Hereby then we may know whether or no we are in Covenant with God the Devill will be sure to sweep all that are not sc if his spirit remain in us Jer. 31.35 working illumination 1 Cor. 2.14.15 Mortification Rom. 8.13 Motion Rom. 8.14 Guifts 1 Cor. 12.4 7 8. c. Fruits Gal. 5.22.23 strength Esay 11.2 Courages as here Fear ye not Cur timet hominem homo in sinu Dei positus Aug. why should such fear man who have God in Christ by his Spirit standing with them and for them The righteous may be bold as a lyon he hath the peace of God within him and the power of God without him and so goes ever under a double guard what need he fear It is said of Achilles that he was Styge armatus and therefore could not bee wounded But he that is in covenant with God is Deo Christo Spiritu Sancto armatus and may therefore be fearlesse of any creature Verse 6. For thus saith the Lord of hosts i. e. the three persons in Trinity as appeareth by the note on the former verse Howbeit the Author to the Hebrews chap. 12.25.26 applyeth the words to Christ whence observe that Christ is Lord of hosts and God Almighty even the same second person that is called haddabhar the Word in the former verse is very God Compare John 1.3 with Col. 1.14.16 and Iohn 1.9 with Iohn 8.12 and Iohn 1.11 with Acts 3.13.14 c. See those cohaerencies of sentences Iohn 9.3.4 and 11.4 and 12.39.40 besides the Apostles argument Heb. 1.4 That one Gospel written by St. Iohn who was therefore called the Divine by an excellency as afterwards Nazianzen also was because he doth professedly assert and vindicate the Divinity of Christ ever strongly impugned by the Devill and his agents those odious Apostates and hereticks ancient and moderne And no wonder for it is the Rock Mat. 16.18 setting him forth 1. as coessential to the Father his onely begotten sonne Iohn 1.14 One with the Father in essence and power
three-hours darknesse especially but he delivering himself as a mighty Conquerour their horns stick fast as it were in his crosse as Abrahams ramme by his horns stuck fast in the brier c. and he stood among the myrtle-trees that were in the bottom Myrrhe-trees some render it Here Christ that horseman and head of his Church keepeth himself as touched with the feeling of our infiunities Heb. 4.15 as suffering and sorrowing with his people who are fitly compared to myrtles that grow in a shady grove in vallies and bottoms and by waters sides amantes littorae myrtos Virg. Georg. Blessed are ye that sowe beside all waters Esay 32.20 Myrtles also are odoriferous and precious Esay 41.19 and 55.13 so are the Saints Esay 43.4 Colos 4.6 they cast a good scent where-ever they go by the grace of God that is in them as Alexander the Great is said to do by the excellent temperament of his body Lastly Levit. 23.40 with Neh 8.15 the Jews at their joyfull feast of Tabernacles used myrtle-branches among others to testifie their thankfulnesse for a settlement in the promised land after so long wandring in the wildernesse The Gentiles also in their solemn feasts enterludes and cingebant tempora myrto wore garlands made of Myrtle Virg. Georg Let us keep the feast Let us keep holy-day saith the Apostle 1 Cor. 5.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who himself did over-abound exceedingly with joy had an exuberancy of it at that constant feast of a good conscience Diogenes could say that a good man keeps holy-day 2 Cor 7.4 all the yeer about Christ crowneth the Kalendar of his peoples lives with continuall festivals here how much more in heaven Pliny tells us Plin. lib. 15. cap. 29. that ex myrto facta est ovantium corona subinde triumphantium of Myrtle was made among the Romans the crown or garland of those that did shout for victory or ride in triumph and behind him were there red horses i. e. horse-men Nam nimis crassum est illud commentum fuisse locutos equos saith Calvin here These horse men are Angels as verse 10. deputed to severall offices and executions for judgement foâ—mercy or both shadowed by the divers colours of their horses Verse 9. â—alvin Then said I O my Lord what are these Thus the Prophets enquired and searched diligently as saith Saint Peter 11 Epist 1.11 for the truth of things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as hunters seek for game and as men seek for gold in the very mines of the earth who not content with the first oar that offereth it self to their view dig deeper and deeper till they are owners of the whole treasure See Prov. 2.4 and rest not till ye see that blissefull sight Ephes 1.18 19. and the Angel that talked with me Or in me as the Vulgar rendreth it This was some created Angel who might reveal things to the Prophet by working on the phantasie and spirit by way of information and instruction as Dan. 9.21 Luk. 1.11 Apoc. 1.1 I will shew thee what these be How ready are the holy Angels to serve the Saints Heb. 1.14 rejoycing more in their names of office then of honour of employment then preferment to be called Angels that is Messengers or Internuntio's then Principalities Thrones Dominions Ephes 1.20 accounting it better to do good then to be great to dispense Gods benefits then to enjoy them Hence they are with and about the Saints as their companions guides protectours monitours and rulers of their actions as here Verse 10. And the man that stood among the myrtle-trees The man Christ Jesus that is ever with his Church and in the midst of his people that feedeth among the lillâ—es and walketh in the middest of the seven golden candlesticks He being asked by the foresaid Angel answered him in Zacharies hearing for he is Palmoni hammedabber that excellent Speaker as Daniel calleth him and therefore asketh him of the vision Dan. 8.13 These are they whom the Lord hath sent As his Epoptai or Overseers and Intelligencers Not that God needeth them as Princes need the counsell and aid of their subjects The holy Angels receive möre from God then they performe or bring to him But he maketh use of their service about us 1. For the honour of his Majesty and comfort of our infirmity 2. To make out his love unto us by employing such noble creatures for our good 3. To make and maintain love and correspondency between us and Angels till we come to walk arm in arm with Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Zach. 3.7 and to be like unto them yea their equals Luke 20.36 if not more Ephes 1.23 Verse 11. We have walked to and fro thorow the earth Itavimus we have coursed up and down with incredible swiftnesse Hence they are called the charrets of God Psal 68.17 Heb. Gods-charret to note out their joynt-service as of one as here his horsemen ready prest to do his pleasure and behold all the earth sitteth still and is at rest excepting the Church alone which like Noah's Ark is ever tossed up and down till it rest at last on the everlasting mountain then she shall have her happy Halcyons then she shall see her enemies afar off as Lazarus did Dives or as the Israelites at the red-sea did their persecutours dead upon the shore Mean-while she must not expect to be calm and quiet for any continuance Joh. 16.33 Joh. 16.20 Esth 3.15 Esay 21.10 1 Cor. 3.9 In the world ye shall have trouble And ye shall weep and lament but the world shall rejoyce they shall revel and laugh themselves fat The king and Haman sat down to drink but the city Shushan was perplexed The Church is called Gods threshing-floor because threshed with continuall crosses and Gods-husbandry because he will be sure to plow his own ground and to make long furrows upon their backs whatsoever become of the waste and to weed his own garden though the rest of the world be let alone and grow wild Moab is not poured from vessell to vessell Jer. 48. Job 10.10 â— but setleth upon the lees when the Israel of God is poured out as milk and crudled like cheese as Job speaketh in another case Verse 12. Then the Angel of the Lord That Advocate with the Father Jesus the Juft One 1 John 2.2 who appeareth for his afflicted people and feelingly pleads for them as being afflicted in all their afflictions even the Angel of his presence that saveth them Esay 63.9 It much moved him to hear that Gods enemies were in better case then his people and this put him upon the following passionate expostulation O Lord of Hosts How long wilt thou not have mercy on Jerusalem c. Vsquequo Domine Calvin had these words much in his mouth thereby breathing out his holy desires in the behalf of the afflicted Churches Melch. Adam in vita with whose sufferings hee was more affected
igne ereptus newly snatcht out of the Babylonish furnace Psal 68.12 where they have long lain among the pots where they have been not only sullied but scorched and half-burnt should they then be cruelly cast again into the flames which they have strangely scaped like as the barbarous Persecutours ran Polycarp through the bowels with a sword when the beasts would not devour him nor the fire burn him Or as the bloody Papists in Queen Maries dayes Act. Mon. fol. 1392. cast the woman of Garneseys babe again into the fire that sprang and sprawled out of his mothers womb as she was in burning This was clean contrary to that Apostolical precept Of some have compassion pulling them out of the fire Jude 21. Ean 3.30 And far short of Nebuchadnezzars practises who taking the three worthies out of the burning fiery furnace promoted them to great honour and offices Verse 3. Now Joshuah was clothed with filthy garments The tottered rags of the old Adam the nasty filthynesse and superfluity of naughtinesse that yet remained in him though in part regenerate and intermingled with his best works Sin is the Devils excrement it defiles the soul worse then any jakes can do the body as the Hebrew word here signifieth and as our Saviour shews Mar. 7.20 or then the Sanies of a plague-sore doth a garment Hence that of the Church We are all as an unclean thing Esay 64.6 and all our righteousnesses are as filthy rags And that of Job If I wash my self with snow water and make my hands never so clean yet shalt thou plunge me in the ditch and mine own cloathes shall make me to be abhorred Job 9.30.31 1 Cor. 4.5 this is the same in effect with that of Paul I know nothing by my self yet am I not hereby â—ustified but he that judgeth me is the Lord who when he coms to turn up the bottom of the bag as the steward did Benâ—amins he will manifest the hidden things of darknesse finde out our thefts that we dreamt not of open all fardles on that great fair-day Saccâ— soluto 〈◊〉 argentum Ambr. the day of judgement As in the meanwhile should Lord but break open that filthy sink of sin that is in the very best of us we should not onely be lothsome to God Zach. 11.8 and to good men Prov. 29.27 but even to our own selves also as Job was hap 42.6 Judas was not able to abide is own stench Mat. 27.4 5. Yea and some holy men as Mr. Lever for one when they have desired to see their utmost uncleannesse their corruptions in the most ugly colours God hath heard them But yet his hand therewith was so heavy upon them that they went alwayes mourning to their graves and thought it fitter to leave it to Gods wisdom to give them a sight of their sins and to mingle the the potion of sorrow then to be their own choosers See that excellent text Iob 15.14 15 16. And then stand aloof with the Leper and say I am unclean I am unclean yet Lord if thou wilt thou canst make me clean and stood before the Angel His filthy garments notwithstanding Though we cannot say our hearts are pure and our performances perfect yer if we wallow not in sin allow it not if with the daughters of Zion we look upon our former neatnesse as nastinesse and finenesse as filthinesse if we be in any measure purged from the love and liking of sin by the spirit of judgment and by the spirit of burnning Isai 4.4 Christ will neither abhor our presence nor reject our services Aaron was to bear the iniquity of the holy offerings Exod. 28.38 Christ is this Aaron c. And though there be an inequality of expressions in duty quoad nos in us yet there is a constancy of intercession by Christ propter nos for us Verse 4. And he answered and spake to those that stood before him i. e. to the Angels that waited upon him Est autem hoc humanitùs dictum saith Iunius This is â—â—â—ken after the manner of men for properly men are washed justified and sanctified by the Merit and Spirit of Christ alone 1 Cor. 6.11 But the Lord Christ speaketh thus to the created Angels his Ministers to shew that He who onely hath power to for give sins doth yet therein imploy the holy ministery for an instrument See 2 Cor. 9.18 and Iob 33.33 24. take away the filthy garments Those symbols of his sinfulnesse see the Note on verse 3. so his sins were pardoned in heaven But because it is small comfort to a condemned person to have a pardon granted him unlesse he know it and be assured of it therefore it followeth and unto him he said behold By whatthou hast seen in the Angels stripping of thee I have caused thine iniquities to passe from thee Transtuli peccatum as he once said to David I have taken away thy sin I have tranferred it upon my self speaking to my Father for thee as once Paul did to Philemon for his son Onesimus Philem. 18 19. if he hath wronged thee or oweth thee ought put that on mine account I will repay it This is the greatest happinesse that can befal a man in this world Psal 32.1 2 and could not but be a singular comfort to these poor Jews priest and people amidst their manifold afflictions A man that hath got his pardon is not troubled though he lose his glove or hankercheife nor though it should prove a rainy day Being â—ustified by faith we glory in tribulation Rom. 5.1.3 Feri domino eri nam a peccatis absolutus sum saith Luther Strike Lord strike while thou wilt my sins are pardoned I thank thee O Lord said Another in his great extremity for all my pain and I beseech thee if thou think good to adde to it an hundred-fold But behold a further honour as mercies seldom come single and I will cloath thee with change of raiment i. e. I will change thy rags into robes thy stained clouts into clean cloathing Thou shalt be arraied with the righteousnesse of the saints Rev. 19.8 that twofold righteousnesse imputed and imparted that of justification and this other of sanctification that as an undercoat this as an upper that clean and pure this white and bright both must be had from Christ who is made unto us of God not onely wisdom but righteousnesse sanctification and redemption 1 Cor 1.30 2 Cor. 5.19 Surely as our apparrel is not bred of us neither grows out of our bodies so neither doth this change of raiment in the Text. But the blessed Lamb of God cloatheth us with his own fleece which is long enough and large enough to cover all our defects and deformities and to set us forth to the admiration of Angels As he taketh upon him our sins so he putteth upon us his righteousnesse This is a blessed exchange indeed a sure pledge of our peace with him and with God by
And it is a part of his joy that we shall one day bee where he is attended with innumerable Angels John 17.24 who will be glad of our company How much better cause have we then that Heathen to cry out O praeclarum diem cum ad illud animorum concilium coetumque preficiscar Cic. de seneclute cum ex hac turba colluvione discedam c. O what a brave and bright day will that be when wee shall go to that Congregation-house of blessed spirits and walk no longer in the way of this world which is like the land of Chabul dirty and dangerous like the vale of Siddim slimy and slippery 1 Sam 2. full of lime-pits and pitfalls snares and stumbling-blocks laid by Satan to maime or mischieve us O happy they that walk humbly with God who keepeth the feet of his Saints and hath charged his Angels to bear them up in their hands lest they dash their feet against a stone This whiles they are here Psal 90.12 and when they go hence to convey them thorow the air whereof the devil is the prince as thorow the enemies countrey into the heavenly habitations and there to entertain and welcome them with sweetest varieties felicities eternities sitter to be beleeved then possible to be expressed Verse 8. Hear now O Ioshua the high Priest Hear a sermon of Christ the Fountain of all this mercy bestowed upon thee and yet further promised unto thee Hear for thy self hear for thy whole Society Thou and thy fellows thy fellow-friends the rest of the priests thy fellows in service though inferiour in Office for there was a subordination of priests both before the Temple Num 3. and 1 Chron. 23.4 5. and under the Temple 2 Chron. 35.8 9. Types also of Christ and partakers of the benefit 1 Tim. 6.2 for they are men wondered at Erant omnibus probrosi saith Calvin They departed from evil and thereby made themselves a prey Esay 59.15 they were for signes and for wonders in Israel Esay 8.18 hissed and hooted at Psal 71.7 as those that affected to be singular and seraphicall They think it strange saith Saint Peter to his holy converts that you run not with them to the same excesse of riot speaking evill of you as if you were no better then mad-men Esay 59.15 1 Pet. 4.4 robb'd of your right minds as the word signifieth It is a French proverb He that would have his neighbours dog hang'd gives out that he is mad The primitive persecutours used to put Christians into bears and dogs skins or ugly creatures and then bait them so gracelesse persons put the saints of God into ugly conceits look upon them as strange creatures and then speak and act against them In our wretched dayes as the Turks count all fools to be saints so people account all saints to be fools and the more zealous among them monsters and miscreants Holy Statâ— As for Athanasius and Marcellus who have impiously blasphemed against God and have lived as wicked miscreants and are thereupon cast out of the Church and condemned we cannot receive them to the honour of Episcopacy said those fourscore Bishops in the mock-Synod of Sardis And Bede testifieth of the ancient Brittains immediatly before their destruction by the Saxons that they were come to that height of wickednesse as to cast reproach upon the professours of religion as upon the worst of men Doth not Saint Paul say as much 1 Cor. 4.9 We are made a theatre or are set upon the stage for a laughing-stock unto the world and to Angels and to men c For behold I will bring forth my servant the BRANCH The same that grew out of the root of Jesse when that goodly family was sunk â—o low as from David the King to Joseph the Carpenter See Esay 4.2 and 11.1 and 45.8 and 53.1 Ier. 33.15 where the Chaldee for Branch rendreth it Messiah as here also he doth And some have observed that themagh a Branch is by transposition of letters the same with Masciach Messias Samech and tsade being neer akin and of the same sound almost A servant Christ is called by reason of his Mediatorship taking upon him the form of a servant yea of a faulty servant that was to be beaten yea that being cruelly beaten was brought forth to the people with an Ecce homo Behold the man Behold saith God here Joh. 19.5 I will bring forth my servant the Branch bring him forth out of the bosom of his Father out of the womb of his Mother out of the types of the Law c. Verse 9. For behold the stone c. Another title given to Christ who is the foundation and chief corner-stone of his Church and another Behold prefixed as a starry Note or as a hand pointing to a remarkable matter All the Prophets pointed to Christ who is therefore called the Branch the Stone c. that in these creatures every where obvious as in so many optick glasses wee may see him and be put in continuall remembrance of him It being as necessary to remember Christ as to breathe saith a Father See Psal 118.22 Esay 28.16 1 Pet. 2.6 7 8. that I have laid and that I will engrave The Church is Gods building and we are his workmanship this artificiall manufacture created in Christ Jesus unto good works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 2.10 there being not so much of the glory of God in all his works of creation and providence as in one gracious action that a Christian performeth As for the glorious work of our redemption by Christ it was a plot of Gods own contriving a fabrick of Gods own erecting it was the Lords own doing and it is justly marvellous in our eyes Vpon one stone shall be seven eyes That is Christ shall draw all eyes and hearts to him as the stones of the Temple did the Disciples eyes Mat. 24.2 and Mar. 13.1 Master say they to Christ see what manner of stones and what buildings are here Thus some sence it I should rather by these seven eyes understand the Spirit in his severall operations upon Christ as Esay 11.2 for he received not the Spirit by measure as others but had as much of it as a creature could possibly have See the Note on Rev. 1.4 where the holy Ghost for his manifold good gifts and perfect givings is called The seven Spirits like as he is also stiled the seven golden pipes Zech. 4.2 3. There are that by these seven eyes upon one stone understand the Providence and Wisdome of Christ in the Government of his Church Hee is indeed as One saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All-Eye Sic spectat universos quasi singulos sic singulos quasi solos like a well-drawn picture hee eyeth all Christ as he is a living so he is also a looking stone he looketh at the miseries and matters of his Church Exod. 3.7 and saith as once I have seen I have
flesh be the spirit never so willing so ill-disposed is our most noble and immortal part the soule to supernall and supernaturall employments Meditation and prayer are the creatures of the holy Ghost Iude 20. and that we may not run out into extravagancies or put up yawning petitions we must watch and pray Mat. 26.41 yea watch while we are praying meditating c. against corruption within the sin that doth so easily beset us Heb. 12.1 and temptations without whether from the world the things whereof are so neer us and so naturall to us or from the devill who is ever busiest with the best as flies are with sweet-meats and with the best part of their best performances as in the end of their prayers when the heart should close up it self with most comfort Verse 2. What seest thou The sight was already in sight but the Prophet had not seen it or noted it if the Angel had not stirr'd him up to it If the Lord give us not sight as well as light if he inlighten not both Organ and Object too if he shine not into our hearts to give us the light of the knowledge of himself in the face of Jesus Christ 2 Cor 4.5 seeing we shall see but not perceive with Hagar we shall not be able to discern the fountain that is just before us I have looked Carefully viewed the sight It is expected ut acti agamus that having a talent of grace we trade with it that our will which at first conversion was meerly passive should be afterward active that we which once were darknesse but now are light in the Lord should walk as children of light Eph. 5.9 behold a candlestick that is the Church as Rev. 1.20 all of Gold pure gold as the Candlestick in the Tabernacle Exod. 25.31 which is therefore called the pure Candlestick Lev. 24.4 Exod. 31.8 noting out the Churches purity in doctrine and manners Chrysostome that golden Preacher testifieth of some Saints in his time that they were puriores coelo purer then the visible heaven Her Nazarites were purer then the driven snow whiter them milk ruddier then rubies their polishing was of Saphire c. Lam. 4.7 with a bowle Heb. gullah an oyle-glass or oyle-cruse a hollow round vessel quod pariter Latinè rectè gulam appellas saith a Lapide which you may not unfitly call a gullet or throat for as the throat receiveth the food and transmitteth it to the stomach so did this vessel receive the oyle to be transmitted to the lamps It figured Christ in whom it pleased the Father that all fulnesse should dwell Col. 1.19 for the Churches use Ioh. 1.16 and 3.34 and his seven lamps thereon signifying the manifold graces and diversity of gifts in the Church by the same spirit of Christ 1 Cor. 12.4 6. For of his fulnesse we all receive grace for grace Iob. 1.16 and seven pipes to the seven lamps Heb. seven and seven that is seven I say seven by the figure Anadiplosis saith Sanctius This is a better glosse then that of those that say the Hebrew text is corrupted as having two sevens for one These seven pipes you must imagine to be in the bottome of the bowle to distribute the oyle to each lamp the grace of Jesus Christ to each Christian that he may shine as a lamp or luminary in the world Phil. 2.15.16 holding forth the word of life as the hand doth the torch or the watch-tower the light and so the haven to weather-beaten Mariners Verse 3. And two Olive-trees by it The two chief branches whereof through the two golden pipes empty the golden oyle out of themselves ver 12. that is the spirit of grace infuseth all precious graces much more precious then gold that perisheth though it be tried in the fire into the Church Hence grace is called the fruits of the Spirit Gal. 5.22 yea Spirit 25. Danaeus his Note here is though from these two olive trees there was continuall oyle powred into that burning candlestick that it should never dry up or be put out yet are not these olives said to be pressed by any man which notwithstanding amongst us must needs after an ordinary manner be done that the oyle may flow or run from them Neither is this oyle said to flow nor with toyle and labour to be carried from one part or place into another that there may be alwayes oyle for the candlestick but there stand these olive trees growing and dropping down oyle into the Bowle and this of themselves without the help or service of any men or oyle-mills Mr. Pemble to shew saith Another Interpreter that Gods grace only is sufficient for his Church to repaire and maintaine the same without all other meanes against all opposition of man and this is the Scope of this vision Verse 4. What are these my Lord Or Sir which English word comes from Cyrus the Persian word for a Lord or great Prince as H. Stephanus will have it Others fetch it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 authority or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lord and so the word Adoni in the text is usually rendred Others think our word Sir comes from the French Sieur whence Monsieur my Lord as the word Lord from the old Saxon Laford which commeth of Laef to sustaine like as the Hebrew Adonai from Eden a foundation or pillar that sustaineth the whole building It is written sometimes with Camets or long A in the end and then it is proper to God as having the vowels of Jehovah and is given to him 134. times in the old Testament Sometimes it is written with Bathach or short A and then it is applied to the creatures as here to the Angell Hinc Hispanorum Don saith Drusius what are these The Prophet had been before warned by the Angell to behold and heed the vision This he had done and yet was to seek of the sense and meaning of it as a man may look on a trade and never see the mystery of it or look on the hand-diall and never understand the curious clock-work within None can understand the mysterie of Christ but such as have the mind of Christ 1 Cor. 2.7 11 16. such as are spiritually rationall and rationally spirituall such as are taught of God and conducted by his spirit into all truth Ioh. 16.13 No understanding of Gods riddles but by plowing with his heifer as I may say This the Prophet here knew and therefore applies himself to the Angell for information so did Daniel chap. 8.15 see chap. 9.22 Verse 5. Knowest thou not what these be Thus preparation is made to the ensuing interpretation of the vision by this dialogue that we might give better heed to that manifold wisdome of God made known to and by the Church Eph. 3.10 wherein the very Angels themselves are great students and daily proficients Docent proficiendo docendo proficiunt The best of men know not so much as they might have known Are
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
penally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And why She is become the habitation of devils that is of idols See Rev. 9.20 1 Cor. 10.20 Verse 3. Mine anger was kindled against the shepherds Pastores Impostores the greedy priests and false prophets main causes of the captivity because through their default there was no knoledge nor fear of God in the land Esay 5.13 Hos 4.6 7. See Ier. 23.1 Ezek. 34.1 and I punished the goats The Grandees and Governours temporall and Ecclesiasticall See Ezek. 34.17 They should have been as the hee-goats before the flock Ier. 50.8 worthy Guides to God But they were goats in another sence unruly and nasty and lascivious as those two filthy fellows for instance whom for their adultery the kind of Babylon roasted in the fire Ier. 29.22 and such as begat kids of their own kind men of their own make and went before them in wickednesse as the goats lead the flocks for the Lord of hosts Better to read it but the Lord of hosts c. And this is spoken for the comfort of those that called upon God and abhorred Idols and Idol-shepherds that were in speciall covenant with him and therefore owned by him as his flock or peculiar charge Now to such he promiseth to feed them as him sheep and to furnish them as his horse for service his goodly warre-horse mainly respected by his Master as Bucephalus was by Alexander Plin. l. 8. c. 41. This may in part be understood of the Maccabees victories but principally of the Apostles those white horses upon which they rode thorow the world conquering and to conquer Rev. 6.2 Saint Paul is fitly compared to that war-horse in Job chap. 39.20 whose neck is clothed with thunder and the glory of his nostrils is terrible He mocketh at fear and turneth not back from the sword He goeth on to meet the armed man and swalloweth the ground with fiercenesse and rage c. Verse 4. Out of him came forth the corner Angulus not Angelus as some Vulgar Latine translations have it and A Lapide justly finds fault with it Chap. 35. A like fault Surius and Caranza his fellow-popelings are content to wink at nay to defend in the Laodicene Councell because it makes for their Angel-worship For whereas the Councell truely saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christians must not pray to Angels They make the words to be Non oportet Christianos ad angulos congregationes facere Christians ought not hold their meetings in corners and they make the title say the same thing but is this fair dealing thus to falsifie antiquity for their own ends and to maintain their own errours As for the Text. Out of his came forth c. That is Out of Judah shall be had all things necessary both at home and here the Prophet proceeds from the foundation to the nails or fastening of the house together and abroad both for the mastering of the enemy by the Battle-bowe c. and the making of him tributary for Out of him shall come every exactour sc Of homage and tribute as the fruit of their victory Danaeus senceth it thus Out of Judah shall go every oppressour which did vex his people before God driving him forth Verse 5. And they shall be as mighty men Or as Giants as Gabriels they shall be strong in the Lord Ruth 2.11 and in the power of his might they shal do worthily in Ephratas and be famous in Bethlehem their bow shall abide in strength and the armes of their hands be made strong by the hands of the mighty God of Jacob from thence is the shepheard the stone of Israel Plutarch Gen. 49.24 If it could be said of Mithridates a meer Atheist that he never wanted any courage nor counsel how much of Gods warriours such as Iudas Maccabeus especially Messiah the Prince who treads down his enemies as the mire of the streets setting his feet in their necks and making them to be found liars unto him that is to yeeld him at least a forced and fained subjection and they shall sight because the Lord is with them This is enough to make them fight up to the knees in blood that they have God to stand by them not onely as a spectatour or Agonotheta though that 's somwhat dogs and other baser creatures will fight lustily when their masters are by and to set them on but as a Captain of the Lord Hosts as Christ is called and a Coadjutor a Champion a man of war Exod. 15.3 Yea he alone is a whole army of men he is Van and Reiâ—e both Isai 52.12 The shields of the earth belong to him the Militia of the world is his Psal 47.9 he hath magnleh choloth and matteh choloth as the Rabbins well observe armies both above and beneath as his horse and foot to fight for him people and the riders on horses shall be confounded As they were in the conquest of Canaan where the enemies had horses and chariots when the Israelites had neither as Origâ—n observeth and as they were in all Davids wars and the rest of the victorious kings of Israel who according to the Law Deut. 17.16 made no use of horses but said An horse is but a vain thing for battel c. God takes no delight in the strength of an horse and ever fought on foot with singular successe So did the Maccabees Zisca and after his the Bohemians the English in France at the battle of Spurres so the battle of Terwin was called in Henry the eighth his time from the French posting away to save their lives Spied 1000. Verse 6. A Lapide And I will strengthen the house of Judah Robustos as quasi Gabricles efficiam See Chap. 12.8 Esay 10.34 See verse 5. of this chapter The Saints shall be strengthened with all migh according to his glorious power Col. 1.11 at the Resurrection especially when Christ shall change their vile bodies and make them like unto his glorious body in strength agility beauty c. The bodies of the Saints saith Luther shall have that power as to tosse the greatest mountains in the world like a ball Auselme saith such as they shall be able to shake the whole earth at their pleasure Our Saviour saith that they shall be as the Angels of God Luk. 20.36 more like spirits then bodies while they are here In quiet and confidence is their strength Esay 30.15 and again in the same chapter verse 7. their strength is to sit still They expected much strenght from Egypt but the Prophet tells them that by siting still and waiting for the salvation of God by faith they shall have an Egypt Heb. 11.34 and better out of weaknesse they should be made strong wax valiant in fight turn to flight the armies of the aliens as the Maccabees did and as Michael and his Angels Rev. 12. the noble Army of the Apostles who were more then Conquerours and Martyrs who tired their tormentours and laughed at
departed from our English Israel my name shall be great Name for fame as Exod. 34.5 6. Philip. 2.9 Gen. 11.4 Renouned men are called men of name Gen. 6.4 and base men are called men of no name Iob 30.8 shall be great Not that God is great or lesse Magnum parvum sunt ex ijs quae sunt ad aliquid saith Aristotle But Gods name is said to be great when he is declared or acknowledged to be great as the word sanctified is used Mat. 6.9 and the word justified Mat. 11.19 Iam. 2.21 Gods fame and glory is as himself eternall and infinite and so abides in it self not capable of our addition or detraction As the Sun which would shine in its own brightnesse and glory though all the world were blind and did wilfully wink Howbeit to try how we prize his Name and how industrious we will be to magnifie and exalt it he hath declared that he esteemes himself made glorious and accounts that he hath received as it were a new being by those inward conceptions we have of his glory and those outward honours we do to his name and in every place incense shall be offered Not at Ieâ—usalem only as the Jews held nor in mount Gerizim as the Samaritans Iob. 4.20 21. but any place without difference be it but a chimney might make a goodly Oratory 1 Tim. 2.8 All religious difference of places was taken away by Christs death Therefore so soon as he had said Ioh. 19.30 It is finished he gave up the Ghost and presently the vail of the Temple was rent from the top to the bottom Mat. 27.51 And from that hour there was no more holinesse in the Temple then in any other place Though till then the Temple was so holy a place and such religious reverence did Gods people beare to it that after the Caldeans had burnt it they honoured the very place where it had stood and esteemed it holier then any other This appears by those eighty persons whom Ishmael murthered Ier. 41.5 and by Daniels opening his windowes toward Ierusalem when he prayed Dan. 6.10 Incense shall be offered and a pure offering Insigne testimonium pro sacrificio Missae saith Bellarmine This text is a notable testimony for the sacrisicing of the Masse which Papists will needsly have to be the sacrifice here meant and mentioned Much like that Sorbonist that finding it written at the end of S. Pauls epistles Missa est Bee-hive of Rome fol. 93. c. bragg'd he had found the Masse in his Bible So another reading John 1.4 Invenimus Messiam made the same conclusion We shall wave their arguments as sufficiently answered by others and take the meaning of the holy Ghost here to be of such spiritual sacrifices of the new Testament as all Christians even the whole royal priesthood 1 Pet. 2.5 are bound to offer up to God These are called Incense and Offering by Analogy the type for the thing thereby shadowed as Ireneus Tertullian Rev. 5.8 Rev. 8.3 4. and Augustine interpret the Text. This incense is prayer and praise Psal 141.2 Heb. 13.15 Hos 14.4 Psal 51.21 This pure offering is every saithful Christian together with all the good things that he hath or can do It is simplex oratio de oonscientia pura Cont. Marcion lib. 4. saith Tertullian Thus those good Macedouians gave themselves to the Lord saith S. Paul and vnto us by the will of God 2 Cor. 8.5 I hus the Romans had delivered themselves up to the form of Doctrine Rom. 12.1 that had been delivered unto them Rom. 6.17 and are yet further exhorted to exhibit present make tender yield up and offer as spiritual priests their bodies and much more their souls to God as a living sacrifice by a willingnesse to do what he requireth Psal 40.6 Rom. 15.16 and to die for his fake if called thereunto Phil. 2.17 2 Tim. 4.6 Swenk feldians took away all external service saith Zanchy Libertines say it is sufficient that we sacrifice to God the hidden man of the heart The Pope saith to his vassals My Son give me thy heart be a papist in heart and then go to Church dissemble do what ye will But God requires to be Glorified with our spirits and bodies both because both are his 1 Cor. 6.20 The very Manichees that denied God to he the Author of the body fasted on sundayes and in fasting exercised an humiliation of the body But 2 as the true christian sacrificeth himself to God so all that he hath or can and is ready to say as that Grecian did to the Emperor If I had more more I would bring thee It comforts him to consider 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 8. 1 Tim. 1.5 That if there be a willing minde God accepts according to that a man hath and not ac-according to that he hath not Noahs sacrifice could not be great yet was it greatly accepted because of clean beasts and offered in faith It is the godly mans care that his offering though it be poor yet may be a pure offering proceeding from a pure heart a good conscience and faith unfained and then he is sure it is pure by divine acceptation through Christ 1 Pet. 2.5 In confidence whereof he lifts up holy hands 1 Tim. 2.8 And although sensible of his impurities imperfections his heart misgives him sometimes as Jacobs did lest his father should discern him yet when heremembreth that he is clothed as Jacob was with the garment of his elder brother the robe of Christs righteousnesse which is not a scant garment as Bernard saith but reaching to the heels and covering all the parts of the soul he goeth boldly to the throne of grace and covers Gods altar with his evangelical sacrifices Such as are contrition and self-denial Ps 51.17 Confidence in God Ps 4.6 Obedience to the preaching of the gospel Rom. 15.16 Beneficence to the poor Phil. 4.8 c. In all which his aim and endeavour is to worship God in spirit and to do all more out of thankfulnesse and lesse out of constraint of conscience For he knows that as the greatest growth of sinners is in spiritual wickednesse as in those that sin against the holy Ghost so the greatest growth of grace is in spiritual holinesse in worshipping God more in spirit and truth Verse 12. But ye have prophaned it Ye Jews in general though my peculiar people and called by my name You that quarter armes with me as it were and should therefore lift up my Name as an ensign that you should use me thus coursely and cast dirt upon my name by your irreligion this moves me not a little so that I cannot but once and again complain of it Had it been an enemy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I should better have born it But it was thou my familiar c. What thou my son Brutus Friend betrayest thou the Son of man and that with a kisse Scipio had rather
children who commonly take after the mother as did most of those Idolatrous kings of Judah and follow the worser side though it be the weaker as the conclusion in a Syllogisme follows the weaker proposition The birth we say followeth the belly and most men we see do matrissare take after the mother in matters of religion Hereunto might be added that Gods service must by these unequal matches necessarily be hindered if not altogether omitted to gratifie a froward Zipporah or a mocking Michol and the better party forced to see and hear that that cannot but grieve the Spirit of God Besides danger of disloyalty and a cursed posterity as Edomites of the daughters of Heth. D. Hall Here then I could joyn with that Reverend Contemplatour in that holy wish of his that Manoah could speak so loud that all our Israelites might hear him Is there never a woman among the daughters of thy brethren or among all Gods people that thou goest to take a wife of the uncircumcised Philistines If Religion be any other then a cypher how dare we not regard it in our most important choyces how dare we yoke our selves with any untamed heifer that beareth not Christs yoke what mad work made that noble pair of naughty-packs Iezabel and Athaliah in the kingdoms of Israel and Judah the later beginning her reigne in the same year that the former perished as Bucholcer observeth And who knoweth not what a deal of mischief was done to the poor people of God in France by Katherine de Medices Q. Mother with the advice and aslistance of the Cardinall of Lorrain Concerning which two it was said Non audet stygius Pluto tentare quod ander Effraenis Monachus plenaque frandis anus Verse 12. The Lord will cut off the man that doth this Though the Magistrate be carelesse and corrupt though he either cannot punish this evil it being growen so universall or will not and so impunity in the Magistrate maketh impenitency in the offendours God will take the sword in hand and cut off every mothers child that doth this Metaphora est à Medicis â—â—â—la Polan nisi currat poenitentia as a chirurgion cutteth off a rotten member so will God destroy such for ever he will take them away and pluck them out of their dwelling places and root them out of the land of the living Psal 52.5 Neither shall this be done to himself onely but to his wretched posterity such a legacy like Joabs leprosie leaves every gracelesse man to his children for so the Chaldee here rendreth and interpreteth that proverbiall expression in the text both the master and the scholler Sic R. Salom. filium filium filii his sonne and his sous sonne though he teach never so well by wholesome instruction and politicâ— advisement to prevent the mischief Agreeably hereunto for sence Piscator rendreth this text thus The Lord will cut off his children that doth thus the children that he begets of the daughter of a strange god An heavy curse surely and frequently inflicted as upon Ahab though he to avoid it so followed the work of generation that he lest seventy sonnes behind him which yet would not do and him that offereth an offering c. that is Although he be a Priest Or Although he seek to make peace with me by an offering as hoping thereby to stop my mouth or stay my hand to expiate his sin or to purchase a dispensation as those Mic. 6.6 7. and Esay 58.2 3. Thus Saul sacrificeth Ahab trembleth and humbleth Ieroboams wile goeth to the Prophet Ioab taketh hold of the horns of the Altar the king of Persia having lost some of his children by untimely death as Ciesias reporteth sends earnestly to the Jews for prayers for him and his Ezra 6.10 So did Maximinus in like case to the Christians Tully tells us that they which prayed whole dayes together and offered sacrifice 〈◊〉 Dâ—vr ut sâ—â— liberi superstites sibi essent that their children might out-live them these were 〈◊〉 called superstitiou persons afterwards the word was taken in a larger sense But devotion without holy conversation availes nothing to avert Gods judgements Isa 1.12.15 and â—6 3 He that killeth an Ox unlesse withall he kill his curruptions is as if he slew a man he that sacrisiccth a lamb unlesse by faith he ley hold upon the Lamb of God is as if he cut off a dogs nick he that effereth an oldâ—tion c. This men are hardly drawn to viz. to part with their sins to cail the traytours head over the wall to hang up the heads of the people before the Sun Sin harboured in the soule is like Achan in the army or Jonas in the ship much paines the marriners were at and much losle too to have saved Jonas from the sea they ventured their own casting away ere they would cast him over-board but there could be no calme till they had done it effectually So it is here Full fain men would keep their sins and yet lave their foules but that 's impossible God will not be bribed Psal 50. nor brought to suster sin unrepented to escape unpunished Poor soules when stung by the Friers sermons they set them penunces pilgrimages all sorts of good works which stilled them a while and for them they thought they should have pardon So many run now â—mongst us to holy duties but with the same opinion they did them a bribes for a pardon These dig for pearle in their own dunghils make the meanes their mediat urs 〈…〉 think to save themselves by riding on horses c. Verse 13. And this have ye done againe Or in the second place q. â— Nor content to have married strange wives yea have brought them in to your lowfull wives to their intolerable vexation so adding this sin to the former as a greater to the lesse This is still the guise of gracelesse men to add druakeâ—â—â—sse to thirst rebellion to sin to amasse and heape up one evill upon another till wrath come upon them to the ut mest For three transgressions and for soxr I will not turn away their punishment Am. 1. that is so long as the wicked commit one or two inâ—â—uities I forbear them but when it comes once to threes and fours how much more to so many scores hundreds thousands as one cipher added to a figure makes it so many tenns two so many hundreds three so many thousands c. God will bear with them no longer Of those old Israelites it is demanded not without great indignation on Gods part How oft did they provoke him in the wildernesse and grieve him in the desart Yea they turned baâ—â— and tempted God c. Psal 78.40 41. Good men if they fall once into foule practises they fall not often Of Judah it is expressely recorded that he knew Tamar no more Lot indeed committed incest two night together but the orifice of his lust was not yet stopped by repentance
for hath he said it and shall he not do it Here is firm footing for faith and men are bound to rest in Gods Ipse dixit Abraham did and required no other evidence Rom. 4. He cared not for the deadnesse of his own body or of his wives womb He staggered not at the promise of God through unbeleef c. No more must we if we will be heirs of the world with faithfull Abraham Gods truth and power are the Jachin and Bozez the two pillars whereupon faith must repose beleeâ—ing God upon his bare word and that against sense in things invisible and against reason in things incredible Verse 2. But who may abide the day of his coming The Prophet Esay asketh Who shall declare his generation Esay 53.8 Daniel 2.11 that is the mystery of his incarnation that habitatio Dei cum carne which the Magicians held imposlible or the history of his birth life and death as some sence it whose tongue shall be able to speak it or pen to write it Who can think of the day of his coming so the Vulgar reads this text viz. of all the glory graces benefits of that day But the Hebrew word is the same as Prov. 18.14 The spirit of a man will sustain his infirmity and is so rendred here by the Chaldee and Kimchi Who can sustain or abide the day of his coming sc in the flesh What wicked man will be able to endre it for he shall smite the earth with the rod of his mouth that is the consciences of carnall men glued to the earth and with the breath of his lips shall he slay the wicked Esay 11.4 And this is spoken of the Branch that grew out of the root of Jesse vers 1. when thâ—â— goodly family was sunk so low as from David the king to Joseph the Carpenter With what terrour struck he the hearts of Herod and all Jerusalem by the news of his nativity Mat. 2.3 And si praesepe vagientis Herodem tantum terruit quid tribunal judicantis If Christ in the cradle were so terrible what will he be on the Tribunall The Text that troubled those miscreants was Mic. 5.2 which some taking tsagnir in the Neuter Gender render thus And thou Bethlehem Ephrata it is a small thing to be among the Princes of Judah out of thee shall come a ruler c. This Herod and his complices could not hear of without horrour as neither could that other Herod of the same of Christs mighty works Mart. 14.1 2. such a glimpse of Divine glory shone in them The sinners in Zion are afraid fearfulnesse surprizeth the hypocrites and they run as farre and as fast as they can from Christ with these frightfull words in their mouthes Who amongst us shall dwell with the devouring fire who shall abide with the everlasting burnings The Ruffianly souldiers were flung flat on their backs when he said no more but Lam he August Joh. 18.6 Quid autem judicaturus saciet qui udicandus hoc fecit What will he do when he comes to judgement who was thus terrible now that he was to be judged Oh that the terrour of the Lord might perswade people to forsake their sins and to kisse the Son lest he be angry Though a lamb he can be terrible to the kings of the earth and though he break not the bruised reed Matth. 12.20 yet his enemies he will break with a rod of iron and dash them in pieces like a potters vessell Be wise now therefore O ye kings c. Psal 2.9 10. And as the Sun Moon and eleven Starres in Joscphs vision did obeysance to him so let our souls bodies all our temporall naturall morall and spirituall abilities bee subject and serviceable to Christ as ever wee hope to look him in the face with comfort and who shall stand when he appeareth Heb. at the sight of him True it is that Christ coming to help us in distresse for the want of externall pomp in his Ordinances and worldly glory in his Ministers and members and splendour of humane Eloquence in his Doctrines is despised by those that form and frame to themselves a Christ like to the mighty Monarchs of the earth like as Agesilaus King of Spartans coming to help the King of Egypt was slighted in that countrey for his mean habit and contemptible outside But if the Centurion were worthy of respect because he loved the Jewish Nation and built them a Synagogue Shall not Christ much more even as Prince of the Kings of the earth sith hee loved us and washed us with his own blood and hath made us kings and priests unto God and his Father Revel 1.5 6 By whom also hee is made unto us righteousnesse imputatively wisdom sanctisication and redemption effectively by way of inherency and gracious operation Who is able to stand before this holy Lord God 1 Sam. 6.20 Jer. 10.7 as the men of Bethshemesh once said Who would not fear this king of Nations saith Jeremy this king of Saints saith John for to him doth it appertain Rev. 15.3 4. sith there is none like unto him neither can any stand before him when he appeareth any more then a glasse bottle can stand before a Cannon shot O come let us worship and bow aown Psal 95. let us keel befoâ—e this Lord our maker If we harden our hearts he will harden his hand and hasten our destruction There 's no standing before this Lion no bearing up sail in the tempest of his wrath you must either be his subjects or his footstool either vail to him or perish by him Thine arrows are sharp iâ— the hoaâ—t of the kings enemtes whereby the people sall under thee Psal 45.5 What a world of miseries have the refractary Jews suffered and do yet for rejecting the Lord Jesus They might have known out of their own Cabalists besides Dâ—ntels seventy weeks and other Scripture-evidences that the Mesliah was amongst them for it is there expressely recorded Vide Malcolin in Act. 18.28 that Messias should come in the time of Hillels disciples one of whom was Sâ—â—â—on the 〈◊〉 who embraced the child Jesus in his arms who also foretold that that child was set for the 〈◊〉 and rising again of many in Israel and soâ— a signe which shouiâ—â—â— spâ—kâ—n against Luk. 2.34 35. thâ—u the thoughts of many hearts might be revealed And to the same purpose St. Peter 1 Epist cap. 2. ver 7 8. But before them both Our Prophet here For he is like a refiners fire Intimating that the times of the Messiah would be discriminating shedding times and that he would separate the precious from the vile the gold from the drosse the sheep from the goats That Nabal should no more be called Nadib the vile person liberali the churle bountifull Esay 32.5 but that good people should be discerned and honoured hypocrites detected and detested as was Judas Magus Denias c. slit up and slain by Christs two-edged
sanctified For by this shall the iniquity of Jacob be purged and this is all the fruit to take away his sin Isa 27.9 Christ hath bought off all our corruptions redeemed us from all iniquity Tit. 2.14 and God will have the price of Christs blood out what the word purgeth not the rod must like as what evill humours Summer purgeth not out by sweating Winter concocts by driving in the heat And as winter is of use for mellowing the ground and for killing worms and weed c. so is the crosse sanctified for quelling and killing fleshly lusts that fight against the soul He that hold the winds in his fist stayes his rough wind Esay 27.8 and lets out of his treasury such a wind as shall make his yong plants fruitfull and blow away their unkindly blossomes and leaves Black sope makes white clothes if God set in and set it on with his battle-dore as that Martyr phrased it Fowl and stained garments are whitened and purified by laying abroad in cold srosty nights Scouring and beating of them with a stick beats out the mothes and the dust so do afflictions corruptions from the heart Aloes kills wormes so do bitter crosses crawling lusts Rubarbe is full of choler yet doth mightily purge choler Hemlock is a deadly plant yet the juyce applyed heales ignis sacer and hot corroding ulcors and much asswageth the inflammation of the eyes The sting of a scorpion though arrant poyson yet is an antidote against poyson Nothing is better to cure a leprosie then the drinking of that wine wherein a viper hach been drown'd The viper the head and tail being cut off beaten and applied cures her own biting Affliction is in it self an evill a fruit of Gods wrath and a peece of the curse Christ alters the property to his and makes one poison antidotary to another and cures security by misery as Physitians oft cure a letharby a fever Every affliction sanctified rubbs off some rust melts off some drosse empties and evacuates some superfluity of naughtinesse strains out some corruption Iob 10.10 Christ straines out our motes whiles our hearts are powred out like milk with grief and fear he also keeps us from setling on the lees by emptying us from vessel to vessel Ier. 48.11 when as the wicked have no changes and therefore they fear not God Psal 73. they come not in trouble like other men therefore they face the heavens and their tongues walk thorough the earth All that are Christs people are sure of sore and sharp afflictions fiery tryals and tribulations piercing and pressing crosles Psal 34.19 Iam. 1.2 He will be sure to plow his own ground whatsoever becomes of the wast and to weed his own garden though the rest of the world should be let alone to grow wild He will cast his purest gold into the fire of afflictions but they shall lose nothing by it Gold cast into the fire wasteth not cast into the water rusteth not No saint was ever the worse for his sufferings but the better the least that can come of it is to do good duties with greater zeal and large affection Esay 26.9 Now who would not fetch such gold out of a fiery crucible and he shall purifie the sons of Levi Whom he had before faulted chap. 1. and 2. Or he may mean the Ministers of the Gospell called Priests and Levites Esay 66.21 Or rather all the royall Priest-hood of Gods people whose office is to â—ffer up spirituall sacrifices acceptable to God by Jesus christ 1 Pet. 2.5 9. Rom. 12.1 2. Now for these Christ 1. Of bad make them good as he did Joses the Levite Act. 4.36 and many priests Act. 6.7 He makes them passe under the rod and so brings them into the bond of the covenant Ezek. 20.37 2. Of good he makes them better and brighter he powres them forth as molten mettall so the Septuagint read this text Gold that is melted in the furnace is not only purified but also made malleable yea fit for the mould Their bearts are brought down they speak as out of the ground Esay 29.4 in a low language and like broken men they put their mouths in the dust they lie low at Christs feet and say Speak Lord for thy servant heareth Thus haughty Hagar humbled by a sâ—â—tion harkeneth to the Angell and submits to her mistresse that yong gallant that in the pride of his prosperity in the ruffe of his jollity would not be warned when â—s flesh and his body was consumed when his bones clattered in his skin Prov. 5.11 12 13. and the mourners expected him at the doors he is of another mind and he 〈◊〉 talked with then like the beaten viper casteth up his poyson both of high mindednesse and of earthly-mindednesse and if you have any good 〈◊〉 to give him he is ready to receive it See the like Iob 33.19 20 21. c. and purge them as gold and silver Colabit cos Si◠〈…〉 saith the Vulgar He shall 〈◊〉 them as some liquor or liquid matter so that the purer part shall go thoro the strayner or colander and the dreggy may be left The same thing is again and again promised as for more certainty sake so to shew that the purity should be very great in the dayes of the gospell Howbeit for the comfort of his poor people who are conscious of more drosse then good oare Christ hath promised that he will resire them but not as silver he will not be over-exact with them Isa 48 1â— he will not mark all that 's amisse he will not contend very much lest the choice spiriâ—â— of his afflicted people should faile before him Isae 57.16 when the child swormâ—s in the whipping Christ lets falâ— the rod and falls a kissing it to fetch life 〈◊〉 it again As 't is a rule in physick still to maintain nature so God 〈…〉 to keep up his peoples spirits by cordials though he purge them 〈…〉 till he bring them almost to skin and bone that there may be a spring of bett 〈…〉 its 〈…〉 the Lord an affering in rightcousnesse Or a right offering a 〈…〉 holy dâ—ties from a right principle and to a right purpose Two things make a good Christian good 〈◊〉 and good aymes Though a good aâ—me doth not in â—e a bad action good as we see in Vzza yet a bad ayme makes a good action bad as we see in John If Gods work be not duely done we may meet with breaches instead of blessings 1 Chron. 15.17 David faâ—led but in a ceremony yet God waâ—angry Jâ—hâ—'s â—eal was rewarded in an act of justice quoad subâ—â—â—â—tion aperis in regard of the substance of the work and yet punished as an act of policy quoad mâ—dum for the perverse end Let no man measure himself by the matter of things done for there may be malum opus in bona materia an evill â—â—â—k in a good matter Works materiaâ—ly good may never prove so formally and 〈…〉
Cam guilty l Gen. 4.10 or if earth do not heaven will reveal the iniquity m Ier. 20.27 Servi ut taâ—eant jementa loquentur luvenal Yea the very beasts have a wordist to passe upon evill-doers as the asse upon Balaam n 2 Pet. 2.26 A bird of the ayre shall carry the voice and tell the matter o Eccle. 10 20 Or it all tlâ—ese should faile yet the eyes of the Lord run to and fâ—o beholding the evill and the good p Prov. 15 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mus Neither is he an 〈…〉 as the Epicures dreamt but he hath a revenging eye as the hrathen Poet. and hand to q Esa 5.25 as the holy Prophet assure us the remembrance whereof reyn'd in Ioseph from yeelding to the wicked motion of his wanâ— on mistresse though he might have commâ—tted that folly and the world have been never the wiser r Gen 39 9 Lastly it cleanseth also from secret sins such as the world never comes acquainted with for such as fear the Lord shall not be â—â—sited of evill Å¿ Prov. 19.23 It weeds by pâ—crisy t Iosh 24.14 out of the heart and pride and arrogancy and every 〈◊〉 way u Prov. 8.13 be it but in thought as is to be seen in Iob who durst not once 〈◊〉 â—â—â—ully upon a maid because God he knew saw his wayes and coumed 〈…〉 w Iob 31.1 1 Loe this was it that mâ—de him retrain wanton lookes and 〈…〉 wâ—ckednesse cleausing himself from all fi lt himsse of slesh and spirit so persâ—â—ling holâ—â—ss 〈◊〉 the fear of God x2 Cor. 7.1 Secondly this holy fear as it frames the heart to a shâ—â—ing of sin so it formes it no leâ—e to the dâ—ing of duty and that 1. toward God 2. toward men For God first it mâ—keth a man 1. beleeve him 2. â—â—â—y him First it trembleth all out as mâ—ch at the threats of God mouth as at the stâ—okes of his hand y Esay 66.2 as is to be seen in Habakkuk z Hab. 3 16 And the scripture noteth 〈◊〉 of the Patriarch Noah that moved with fear he beleeved a Heb. 11.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aâ—d the denvered Israeliâ—â—s possest with this filiall fear beleeved God and â—is servant Moâ—es b Ex 14. nlt. Thus it frames a mans heart to saith in Gods word c Prov. 13 13 And so it doth secondly to the obedience of his will for they that fear the Lord will keep his covenant d Ps 103.13.18 yea they will work hard at it e Act. 10.35 as afraid to be taken with their tasks undone Thus it orders us in point of duty toward God and no lesse toward men both our selves and others For others first this fear of the Lord teacheth both rich and poor their seve all duties The rich it teacheth 1. not to brow-beat or oppresse their poorer brethren f Gen 42 18 This do and live saith Ioseph for I fear God and that 's your secâ—â—â—ty As if he should say â—â—ntend you no huâ—t though ye are fallen into my danger for it stands nâ—t with that scar of God that hath taken up my heart And ought ye not to have walked in the fear of God g Nehem. 5.9 said Nehemiah to those mercilesse usurions Israelites that had engrated upon their brethren 2. To be hospitable and haâ—borous ready to relecve the necessitous such especially as are of the houshold of saith This we see in Obadiah h 1 King 8.12 13 for the old testament and Cornelius for the new he feared God saith the text and he gave much almes i Act 10.1 2 As on the other side to him that is afflicted saith Iob pitry should be shewed from his friend but he forsaketh the fear of the Almighty k Iob 6.14 What cares Nabal the churle though worthy David dye at his doore so long as he may sit warme within eating of the fat and drinking of the sweet All his Logick is little enough to conclude for himself Shall I take my bread and my flesh that I have kill'd for my shearers and give it to men whom I know not whence they be l 1 Sam. 25.11 No why should he say but the fear of God would have taught the foole * Nabal is his name and folly is with him moe wit But Secondly as it formeth the rich to their duties so the poorer sort too whom it rendreth 1. Content with their pittance as knowing that Better is a little with the fear of the Lord then great treasure and trouble therewith m Prov. 17 12 2. Far from envying the rich sith God hath meted out to each one the portion of his allowance n Acts 17 26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with this condition that where much is given much shall be required o Luke 12.48 Let not thine heart envy sinners saith Solomon but for an antidote against that evil disease be thou in the fear of the Lord all day long p Prov. 23.17 Lastly for our selves in what estate soever the fear of the Lord will make and keep a man in prosperity 1. humble 2. thankfull as in adversitie 1. patient 2. confident In prosperity it teacheth 1. Humility according to that of the Wise-man By humility and the fear of the Lord are riches q Prov. 22.4 c. where you may observe a very close connexion of humility and the fear of the Lord set forth by an elegant asyndeton in the originall there being no grammaticall copulative set between them but such a near affinity intimated as if they were the very same thing and the one praedicated of the other as termes convertible 2. Thankfulnesse as appears in the example of Job and David and may be gathered out of that text in Jeremy Neither say they in their hearts Let us now fear the Lord our God that giveth rain both the former and latter rain in his season c. r Jer. 5 2â— One would think he should rather blame them there for not saying Let us praise the Lord our God c. but that former includes this latter for he that truely feareth God will not fail to be thankfull Next in time of adversity the fear of God is of no small use and benefit for 1. It makes men patient willing to bear Gods hand and to wait his leisure to seek remedy onley in Gods wayes and to accept of it onely upon his termes Thus those holy women in Peter being under the crosse of unequall yoke-fellows might not seek to win their loves by plaited hair or garish attire but by a meek and quiet spirit and by a chast conversation coupled with fear Å¿ 1 Pet. 3.3 Adde hereunto in the last place that the fear of God keeps men confident in the evil day holds up their hearts from dejection and disquietment For it brings a man before God in prayer t Prov.
of the Apostle By him let us offer the sacrifice of praise and so any other spirituall service that shall finde acceptance to God continually h Heb. 13.15 And by him we have accesse by one spirit unto the father i Eph. 2.18 This was shadowed out of old by the door of the tabernacle which as it never was or any hard or debarring matter but of a veile easily penetrable so at the passion of our â—avâ—our it did of its own accord rend in sunder to shew our easie accosse unto and high acceptance with God in any holy duty through Christ the peace-maker k Eph. 2.14 This also was not obscurely typified by the high Priest's plate wherein was fairly engraven Holinesse to the Lord which was to be upon his forehead the forefront of his miter that he might beare the iniquitie of the offerings which the children of Israel should offer in all their holy offerings and it should be alway on his forehead to make them acceptable before the Lord l Exo. 28.36 38. But thirdly as it is by the mercy of the father and the me it of the son so is it also by the hand of the holy ghost upon them that God is so greatly pleased with the suite and services of his people the Apâ—stie instancet in â—ne religious duty we may safely extend it to all the rest Likewise saith he the spirit helpeth our infirmities m Rom 8.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sets his shoulder to the work together with us as th word there imports For we silly soules know not what we should pray for as we ought we neither know what for the matter nor as we ought for the manner But the spirit it self against all the roarings and repinings of the flesh maketh loud and shâ—ill intercessions for us in this case with groanings which cannot be uttered * Excitat vehemens desiderium liberationis accendit quoque alios affectus ammi ut gaudium et amorem adeò ut ardeant supra modum eâ— naturam communem longè exaperent Rolloc and that thus 1. He lets us see our want of God which nature studiously covereth 2. He sets before us the excellency and worth of finding favour with God the thought whereof never entereth the naturall mans heart n 1 Cor. 2 9. 3. He stirreth up and kindleth in us strong affections in prayer dictating words and expressions answerable to those affections In short he workes all our workes in us o Esa 26.12 Quoties video te susphâ—rtem non dubito spiritum aspirantem â—yprian as the prophet saith for we cannot so much a suspirare unlesse he do first inspirare breath out a sigh for sin except the spirit do first breath it into us Much lesse can we make an effectuall and comfortable prayer or do any thing else that 's truely good without him Sith prayer think the same still of any other holy duty is the breath of the spirit the pulse of the spirit without whom what is prayer else but an empty ring a tinkling Cymball Pray saith St. Iude in the holy ghost p Iede 20. set 1 Cer 14.15 Eph 5 18. And then he that searech the heart will easily know the minde of the spirit that he intercedeth for us according to God q Bom. 8.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or worthy of God and to his greatest liking Such another phrase the Apostle hath of Godly sorrow 2 Cor. 7. where he calleth it A sorrow according to God r 2 Cor. 7.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Luke 6.12 he continued all night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the prayer of God that is a spirituall god-like sorrow and such as issueth from the spirit of God For the wind must blow ere the waters flow Å¿ Psa 147.18 Dike saith the Prophet And it is the fire of the spirit saith a Divine in our hearts as in a still that sendeth up those dews of repenting tears into our heads that drop forth of our eyes Think the like of christian watchfulnesse Even Peter James and John those pillars t Gal 2.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be ready to sleep and buckle yea and that in the houre of remptation u Mat 26.41 too if the spirit do not quicken them and as it were hold up with forks their heavy eye-lids And for reading of the Scriptures look how the Philistines could never understand Sampsons riddle till they plow'd with Sampsons heifer x Judg 14.18 so neither can we conceive or relish the deep things of God without the ayde and assistance of the spirit of God y 1 Cor 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As on the other side With his holy spirit and by it we are sanctified unto obedience and sprinkling of the blood of Jesus z 1 Pet. 1.2 purified in obeying the truth unto unfained love of the brethren a 1 Pet. 1.22 quickened unto all goodnesse righteousnesse and truth b Eph. 5.9 caused to keep Gods commandements c Ezek. 36.27 himself setting us to work * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 working all our works for us d Esay 26.12 sanctifying all the works of our hands yea sanctifying the offering up both of our selves and our services to God as the Altar sanctifies the gift e Rom. 15 16. and opening us a welcome accesse to to God in all our performances f Eph. 2.18 who as he knowes the meaning and minde of his spirit g Rom. 8.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so he cannot but accept that sacrifice that is kindled by the fire of his own spirit upon the true Altar Christ his own son This is the first Reason taken from the three persons in the Godhead SECT III. The Doctrine further confirmed by reasons from the Saints THe next respecteth the saints themselves whose persons first are elect holy and beloved Colos 3.12 whose performances in the second place have a true and reall goodnesse in them and are therefore dearly accepted and highly accounted of in the sight of God For the first It cannot be denied but that by nature all are alike hatefull to the Almighty Reas 2 Neither is it for any goodnesse he discerns in one more then another that he puts any difference He loves his people merely because he loves them h Deut. 7.7 the ground of his love being only in himself He adopts them according to the good-pleasure of his will i Eph. 1.4 without the least defect in himself or desert in the creature It is otherwise with us then it was with those maids in Ahâ—shueâ—osh his time they were first perfumed and purified afore he chose one for himself k Esth 2.10 God found us in our blood when he said unto us live l Ezek. 16.6 and Christ gave himself for his people that he might sanctifie and present them to himself a glorious church m Eph. 5 26 What was
answer to some Queries and Objections made by a misgiving heart SEcondly you that are possest of this priviledge to be ever at Gods elbow as his favourites and to have the royalty of the kings ear as you must admire at this mercy so labour and learn in the next place how to retain and keep your selves in this love of God e Jude 21. as Saint Jude exhorteth And that is done by keeping close and constant communion with this God All-sufficient walking before him continually as Abraham and being upright f Gen. 17.1 The Lord is with you saith that Prophet in the Chronicles while ye be wiâ—h him g 2 Chro. 15 2 He is with you in mercy so long as ye are with him in duty If ye seâ—k him he will be found of you but if ye forsake him he will forsake you The Lord is not so fond of his own children but if they forget him he may and sometimes doth forsake them in part h Psal 119.8 without breach of covenant If they prove unconstant and start aside from their station he can quickly and doth otherwhiles withdraw his grace to their thinking and the powerfull operation thereof in very deed for a time at least as in David relapsed and for a while deserted i Psal 51.11 12 He also seemes to frown upon their suites and shuts out their prayersifight against them with his own hand meets them as the angell did Balaam with a maked sword in his hand as if he meant to dispatch them out of hand and send them packing to hell Thus it fared sometime with David I thought upon God saithhe and was troubled k Psal 77.3 with Ethan thou compassest me about with terrours l Psal 88.16 17 with Jeremy I shout and he shuts out my prayer m Lam. 3.8 God turnes his back upon his Absoloms his Josephs when they grow proud presumptuous secure slothfull nay he turnes them into Bedlam when he findes them frantick and to all other their afflictions addes this that he will not once come at them call they never so long never so loud after him At such a time he seemes to have lesse good remembrance of his deare children then the Ostrich of her egges which she leaes loose in the sand n Job 39.14 15 or than the sea-monster of her young which resuseth not though cruell enough o draw forth her brests unto them o Lam. 3.3 He puts his Sion sometimes to that sorrowfull complaint the Lord hath forsaken me my Lord hath orgotten me p Esay 49.14 yea to that desperate conclusion of the church in the Lamentations First she prayes Turne thou us unto thee O Lord and we shall be turned renew our dayes as of old But as if she had lst her labour in such a bootelesse suit she subjoynes this for a perclose of all But thou hast utterly rejected us thou art very wroth with us q Lam. 5.21 22. Now in such a pittifull strait in such a forelorne condition as this what can a poor soule do for the regayning of his God more then 1. make mone 2 make out in the use of the meanes and then 3. wait his return with patience First you must bewaile the want of Gods gratious presence and acceptance make like moane as Rouben for Ioseph r Gen. 37.30 Heu quid agam perijt puer ille puer puer ille as David for his Absolom Å¿ 2 Sam. 18.33 as Rachel for her children t Jer. 31.15 Sing no new song u Psal 137.4 till thou hast recovered him Do in this case of spirituall desertion as Mephibosheth in the absence and exile of his Soveraigne he neither dressed his feet nor trimmed his beard nor washed his clothes from the day the King departed untill the day he came againe in peace x 2 Sam. 19.24 Secondly set up a loud cry after him as Iacob after his Ioseph Elish a after Eliah Micah after his lost gods y Judg. 18.24 Say i th Absolom when out of savour Let me see the Kings face and if there be iniquity in me let me die z 2 Sam. 14.32 Returne O Lord How long and let it repent thee concerning thy servant a Psal 6.4 90.13 I had rather be thy door-keeper then of Sathans privie-chamber O Lord other lords besides thee have had dominion over vs but by thee only will we make mention of thy Name b Esay 26.13 Encline thine eares O Lord and hear open tine eyes O Lord and see c Esay 37.17 O Lord hear O Lord forgive O Lord hearken and do defer not for thine own sake O my God d Dan. 9 19 c. And then thirdly if God please to hold off longer refuse not to wait his leisure sustayning your selves in the meane with those two cordiall places who is among you that feareth the Lord that obeyeth the voice of his servant though he walketh in darknesse and have no light let him trust in the name of the Lord and stay upon his God e Esay 50.10 Again sine the beginning of the world men have not heard nor perceived by the eare neither hath the eye seen O God besides thee what he hath prepared for him that waiteth for him f Esay 64.4 In which waiting estate shouldst thou be taken away by death which seldome falles out saith one if thy heart be still set against sin and linger after the light of Gods countenance thou shalt be certainly saved because the spirit of truth faith blessed are all they that wait for him g Esay 30.18 Thirdly let such as have part and portion in this glorious priviledge of having open accesse and all assured acceptance with the most high in all their holy performances learn to improve this happy opportunitie by apprehending and making all best use of it for their everlasting advantage Is any among you afflicted saith St. Iames Let him pray Is any merry Let him sing plalmes h Jam. 5.13 Feare we any evill want we any good In nothing be carefull but in all things by prayer and supplication with thanksgiving let your request be made known to God i Phil. 1.6 Note that he bids us come with supplication and thanksgiving at once as intimating that we need not once doubt of good speed but have our thanks ready in our hand as sure of a gratious answer to our prayers After which the peace of God which passeth all understanding shall guard your hearts set them in as much safety as if they were in a tower of brasse or town of war Thus Esther after she had been with God took boldnesse to go to the king uncalled for without fear of death k Est 4.16 And thus our Saviour though at first afraid yet when he had conferred with his father by prayer arise let us go saih he behold he is at hand that betrayes me l Math 26.46 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 Again want we any good 't is no more but run to God for it who takes it in high scorn we should seek to any other If any man want wisdmi and by consequence any good thing else let him ask it of God n Jam. 1.5 expounded ob sol ob sol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Antigon apud Plutar. ob sol Oh but my deserts are nothing They are as much as he looks for he gives unto all men not sels or payes them for wages I know his reward is with him to give unto every man according to his works and then my share will be a very smal or nothing rather Nay he gives liberally saith the apostle not as befits us to receive but as becomes him to give Now no small things can fall from so great a hand as his Yca to such and such he will give and liberally Nay to all men without exception can they but name the name of the Lord Jesus in prayer and do their good will to depart from iniquity they shall be saved Oh but I have these and these discouragements My sins presse me down o 2 Tim. 2.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oh that I cannot look up p Psal 40.12 sol and prick me in the foot that I cannot come neer Fear not for this God upbraides no man neither with former faults or present failings if heartily disclaimed and soundly set against The Publican departe Gods presence never awhit the lesse justified for his former extortions because truly humbled q Luk. 18.14 Take heart therefore upon all occasions to go boldly unto the throne of Gods grace in full assurance r Heb. 4. ult of finding him facile to stretch out his golden scepter upon the first sight of us as we appear in his Christ in whom he is abundantly well pleased ſ Mat. 3. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Look what Zedekiah spake faintly and flateringly to his Princes you know that the king can denie you nothing t Ier. 38.5 Hence their stile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what the Heathens falsely report of some of their Princes that never any departed pensive out of their presence the same is most true of our God Never came any unto him aright in his ordinances but he received thus much comfort and incouragement at least that he would come again Noah's dove brought an olive leaf in her mouth at first and that was encouragement to send out a second time and a third also and then better tidings So though the Lord hold his people off at first and seem to slight them yet his heart is still toward them and his hand is still under them there is a secret supporting grace upholding the Saints in their greatest desertions God hears sometimes when he seems to do nothing lesse and love entirely where he makes shew to hate extreamly as David dealt with his Absolom and s the son of David with the woman of Canaan Quest But how shall I know that God hearkens and hears when he seems to neglect and suspends his answer well enough Answ and 1. By a cast of his countenance 2. By the verdict of thine own conscience First you may guesse at Gods good minde and meaning towards you by a smile of his face by a cast of his countenace as a petitioner may read in the kings looks while his petition is in reading what the successe shall be If the king smile upon it and look cheerfully he is made as if the king frown and bend his brows upon it he is dashed Just so it is between God and his people in performance of religious duties The eyes of the Lord are upon the righteous as wel as his ears open to their cryes u Psal 34.15 16. As o' to'ther side the face of the Lord as well as his heart is against them that do evil as the Psalmist there opposeth them A good man gathers by Gods countenance cast upon him in his service how he shall speed And this is his priviledge to be admitted into Gods presence-chamber when the wicked stand without doors amongst dogs and devils x Rev. 22.15 For an hypocrite shall not come before him y Iob 13.16 saith Job but the upright shall dwell in his presence z Psal 140.13 saith David The wicked man stands at the gate like a vagrant but comes not into the house to see whether the master be preparing for him an almes or a cudgel whereas a good man like a good Angel stands alwayes before the face of God who doth not hide his face from him but when he cryes unto him he hears a Psal 22.24 Secondly consult thine own sanctified conscience for thy better satisfaction and resolution in this case Conscience is Gods spie and mans over-seer excusing or accusing cheering or checking in Gods stead as there is occasion It may fitly be called our God in the sence that Moses was Pharaohs b Exod. 7.1 Come see a thing that tells all that ever we have done c Joh. 4.29 nay all that ever God doth as touching our salvation being enlightened and sanctified by the holy Ghost For as God knows the meaning of his spirit d Rom. 8.27 so doth the spirit know the meaning of God Now this spirit witnesseth together with our spirits e Rom. 8.16 Nay it disdaineth not for our comfort to give in evidence at the bar of our consciences that we are Gods children and our services good in his sight refreshing our hearts after holy actions with a secret content Weemse with a hidden approbation Now therefore as the High priest of the old Testament might read Gods minde in his Urim and Thummim born upon his brest though he heard no voice though hesaw no shape so may a christian inform himself from within what the Lord thinks of him and hi works he need but reflect upon his own conscience if not bemisted or abused by Satans temptaions and it will do him to know what his acceptation is in heaven If our hearts condemn us not saith Saint Iohn then have we confidence toward God And whatsoever we ask we receive of him f 1 Joh. 3.21 22. either in the same kinde we ask or a better By a clearing chearing conscience God testifies as once by fire from heaven that he is well pleased with our sacrifices c. CHAP. VI. Doctr. V. God perfectly remembreth and plentifully requiteth all our labours of love to him and his And there was a book of remembrance written before him for them that feared the Lord c. A Figurative speech Oblivis enim in Deum non cadit Parabolicw̄c hac dicta sunt pro humano captu Pol. and framed to our capacity for it befalles not God to be forgetful or to stand in need of a remembrancer It was in a distemper you may be sure that David asked Hast thou forgotten to be merciful
if in a whole lottery of thoughts he stumble haply upon God and his Name yet his heart is merely passive in it as was Sauls and Balaams it is only as a thorough-fair for such thoughts they give him a joy and away they salute him as he in the Comaedy did his fellow with good-morrow and farewell both in a breath Salve Vale. He is soon sated nay jaded and tired out at a sermon or so where he hath occasion of better thoughts then ordinary He savours not these things of God d Rom. 8 he finds no more relish in them then in the white of an egge or a dry chip Hence it comes that they soon pass away from him like Nebchadnezzars dream which himself could not remember by morning Nothing settles or ' bides with him of this nature They consider not in their hearts that I remember all their wickednesse e Hos 7.2 Some transient thoughts they may have that way in cold blood other whiles but to little or no purpose They turn not short again upon themselves with the prodigall f Luc. 15.17 they sit not alone g Lam. 3 28 with the Church in the Lamentations to entertain and nourish good motions they cal not themselves to a domesticall audit 't is death to them to do any thing that way they do not commune with their own hearts upon their beds h Psal 4.4 They summon not the sobriety of their senses before their own judgements to set themselves down by right reason to argue the case with their own consciences and to say every man to himself what have I done i Ier. 8.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythag. what do I mean what doth God think of me what will he do with me what 's my case here and what will be my condition a thousand yeers hence These savoury thoughts these wholesome considerations seldome or never enter into the confines of their hearts Or if they do as sometimes they do upon some sudden unexpected evill accident as the death of a dear friend some more remarkable losse in their estates the hearing of a powerfull sermon or the like oh what shift will these men make to rid their hearts of such unwelcome guests that they may be no longer rackt and diseased by them how do they bring their buckets to quench such a spark of the spirit kindled in their breasts how do they choak and throttle before it it draw breath such a motion made them by the holy ghost desperately saying to God Depart from us we desire not the knowledge of thy wayes k Iob 21.14 Casting Gods word behind them l Math. 24 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the old world did Noahs preaching it was even more then spilt upon them whiles they would know nothing of all that was foretold them till the flood came and swept them away as vermine hating to be healed resusing to be reformed m Ps 50.17 drowning the noise of their clamorous consciences with the hurry and clutter of worldly businesses and imployments as the old Italians in time of thunder used to shoot off their greatest ordnances to ring their biggest bells Sigon and to make all the fragour they could to drown as far as they might the noyse of the heavens that it might not affright them And for that other faculty commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make all safe there they lay fast hold upon all the principles in their heads and imprison them n Rom. 1.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle speaketh tearing out their soules as much as may be those common notions * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of truth and falshood right and wrong good and evill whether left in mans nature at the fall or superinducted since I will not dispute There I am sure they are by a good providence of God for the conversation of civill society till razed and rooted out or lockt up at least in restraint by such as would sin securely without disturbance till at length they arive at that dead and dedolent disposition o Eph. 4.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the debauched Heathens little differing from that of the very devils and so wrath come upon them to the utmost p 1 Thes 2.16 SECT IV. Of those that think base and bald thoughts of God BUT secondly if the bare not thinking upon God and goodnesse shew a man to bee unsanctified what shall we say of such as think of God indeed but think basely of him and unworthily cast him as it were into a dishonourable mould by those bald conceits they take up of God They become vain in their imaginations q Bon. 1 23 Ann 403. quaestio quamvis stulta ridicula videatur An Deus corporeus sit id est An divina essentia sit corpus quoddam manus habens c tamen mazimas inter Monachos Aegypti turbas excitavit Rudiores enum ex ijs aliter non semiebant Func ius Chronol Alccranus trad ◠Deum habere essentiam corpoream c. Alsted Chron. about him as those Philosophers spoken of by the Apostle that changed the glory of the incorruptible God into an image made like to a corruptible man So do many ignorant people now-adayes conceive of God and will not be beaten out of it as of an old man sitting in heaven with a crown on his head and a scepter in his hand administring his kingdome as an earthly Prince c. Others that are not altogether so grosle-witted but yeeld you that God is a spirit and not a bodily substance yet they set him not up for such a spirit as he stands desert bed in the holy Scriptures Holy pure just jealous omnipresent omniscient omnipotent recompencing the righteous and repaying the wicked to his face r Deut. 7.10 c. Of this sort of sinners were these above text that denied Gods speciall providence and care of his people c. And such amongst us are found not a few that conceive God either to be wicked altogether such an one themselves because he keeps silence at their sinnes ſ Psal 50.21 or else so made up of mercy that he will save them howsoever and not destroy the work of his own hands or lastly so ignorant and wretchlesse that although he reckon with them for other misdemeanours yet thought shall go free By beleeving and pleading of which most false proverb and pestilent principle what do they else but profane Gods spirituall nature making a meer mock and an idol of the Almighty as if he knew not mens thoughts and had no soveraignty over them But they shall find to their sorrow that God searcheth the hearts and trieth the reins t Jer. 11.20 17.10 those seats of lusts and most retired parts in all mans body Yea and kills men with death because they will not beleeve it u Rev. 2.23 That he knowes as the meaning of
eyes end as it were the main waight of our thoughts must be laid upon God and the advancing of his Name It is affirmed to his singular commendation of a worthy Divine of Scotland that he did eate and drink and sleep eternall life Whom that you may expresse and imitate harken lastly to the means of thinking fruitfully upon Gods Name These are two 1. Shun the hinderance 2. Use the helps to this duty SECT XI Directions to the means of fruitfull thinking on Gods holy Name where 4. hindrances to be avoided and 7. helps to be use THe hinderances are 1. pride and conceitednesse of a sufficiency in our selves to conceive of God or think of any thing else that 's good to good purpose a 2 Cor. 3.5 God imparts his secrets to none such b Psal 25.9 but leaves them commonly to dote and busy their brains about questions or vain disputations that tend to nothing but strife and ostentation c 1 Tim. 6.4 5 2. Passion He that is hasty of spirit well he may exalt folly d Prov. 14.26 saith Solomon but he shal not lift up many holy thoughts ' I le give him that gift For these require a heart meek and at rest from the confused hurry of troublesome passions 3. Impenitency a wilfull continuance in any known wickednesse For the pure in heart only see God e Mat. 5.7 sith there must be some proportion between the eye and the object so between our minds and God the object of our minds Of all the body the eye only receiveth the light and that because it is like the light so he that hath any sound hope of sceing God one day as he is in the mean time as we may must purify himself as God is pure f 1 Ioh. 3.3 But as black can take no other dye so an impenitent heart is uncapable of divine contemplation g 2 Tim. 3.6 4. Lastly Earthly-mindednesse this distracts and divides the heart and indisposeth it to thinking upon God and goodnesse h 1 Cor. 7.31 32. Indeed it eateth out the very heart of goodnesse by eating all goodnesse out of the heart It causeth that a man cannot care for the thing of the Lord i lb. minde and affect the things above k Colos 3.1 2 have our conversation in heaven attend upon the Lord without distraction for who can serve two masters c Remove the hinderances first rid thy heart of these evill guests And this done make use of the following helps Fist Accustome your selves to awak with God and forget not to begin the day with thoughts of him and his mercyes renewed upon you ever morning l Lam. 3.23 every moment This will sweetly season and supply the soul putting it into an happy and hevenly temper for the whole day following as it did Davids m Ps 108.1 2 3 And here remember to close up your heart at your down-lying at night and if possibly you can to fall asleep out of some heavenly meditation so shall your sleep be the more sweet n Prov. 3.21 24 25 and secure o Pro 6.21 22 Christian courseau Ars artium est regimen animarum Greg in Pastor and your heart in better plight whensoever you awake He that thus raketh up his fire ore-night shall finde fire in the morning Secondly keep your hearts with all custody the whole day thorowout 1. Countergard them continually from corruption within from infection without especially that which is drawn from those three poisonous objects mentioned by St. Iohn The lust of the flesh the lust of the eyes and the pride of life p 1 Ioh. 2.16 that is pleasure profit and preferment the worldly mans Trinity as one fitly stiles them A heart scatered up and down with these vanities will be as far to seek when it should wait upon God as a wild horse turn'd up in a wide field tat cannot be taken when he should be sadled 2. Be often elevating and winding up your hearts as the weights of a clock that bear downwards naturaly and are yet drawn lower by the sin that doth so easily surround q Heb. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begirteth us and oppresse us as a talent of lead r Zach. 5.8 Vnto thee O Lord do I lift up my soul saith David ſ Psal 25.1 and Nehemiah was often darting up some good desire to God whatsoever his emplyment was And our civill conversation also is in heaven t Philip. 3.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 15.24 The godly ma◠goeth an higher way then his neighbour even in the common businesse of this life Quicquid judet dicere pudet et cogitare Est tutissimum perjecium ut assuescat animus sollicita semper pervigili custodia discernere cogitationes suas ad primum animi motum vel probare vel reprobare quod cogitat vel bonas cogitationes a lat vel statim malas extinguat Hier in Epist ad Demetriad mens non cessat parere cogitationes tu autem malas evelle bonas excole Chrysost Dum in cogitatione voluptas non reprimitur etiam in actione dominatur saith Paul we exercise our generall callings in our particular and go about our earthly businesses with heavenly minds using common things as a stirrop to mount us up to things of an higher straine and exacting by a divine Alchymy heavenly meditaions out of earthly objects and occasions Thirdly examine your thoughts often and let not an idle motion flying fancy or sinfull dream pass without a sharp check a censure of the word There is a sharp eye to be set and a strict hand to be held over a mans thoughts if ever he will have good of them they being so infinite nimble slippery and in so secret a place free from the worlds censure Call them therefore often to a domesticall Audit cherish the good check the bad let them have the law if they be extravagants Remember that an evill thought uncontrolled may vex thee on thy death-bed as little and as light a matter as many make thereof Fourthly get a sound and clear judgment able to discern of things that be excellent and to prefer God and the things of God incomparably before all other things whatsoever Make those things above your treasure once and then your heart will be chiefly set and your thoughts will chiefly run on them u Mat. 6.21 Fiftly greaten your love to God and goodnesse for strong affections make strong impressions and cause great thoughts of heart A man cannot but think much of that he loves Oh how I love thy law saith David and as an effect of that love it is my meditation day and night x Ps 119.97 But especially love to be Gods servants on the sabbath day y Esay 56.6 let the entire concurrence of the whole man be his alone that day as much as may be so shall ye be the better able to think
doest fret Why doest faint Hope in God for I shall yet praise him c. Should I conclude that it will never be better with me either I should deny that I am Gods child and one of his Jewels which were to bely my self and deny the work of Gods grace in my soul or basely and blasphemously to joyne with those ranke Atheists above-mentioned that charge him with heedlesnes and improvidence as one that laid his Jewels at his heels and cared not what became of them Which were to set my mouth against heaven and like a breathing-devill to bely the Almighty whose secret is upon my tabernacle Iob 29.4 that is his secret and singular providence who ordereth my down-sitting and mine uprising Psal 139.2 who cutteth out my whole condition and not only keepeth my bones not one of them is broke but numbreth all my haires not one of them is missing Things are therefore numbred that none of them may be diminished Lo the hairs of our heads are numbred as the three childrens were in the Babylonish furnace not one of them can fall to the ground without your heavenly father And if not a hair much less the head it self Mat. 10.29 Zion may say The Lord hath forsaken me and my Lordâ—hath forgotten me But that was but her mistake and misprision of the matter Esay 49.14 Psal 94.14 For the Lord will not utterly cast off his people nor forsake his inheritance for ever For a small moment he may forsake them to their thinking but with great mercy will he gather them In a little wrath he may hide his face from them for a moment Esay 54.7 8 Esay 57.16 but with everlasting kindnesse will he have mercy on them He will not contend for ever nor be alwayes wroth for the spirit should faile before him When the childe swouns in the whipping God le ts fall the rod and falls a kissing it to fetch life into it again In some diseases blood must be let usque ad deliquium till the patient faint again Yet it is a rule in Physick still to maintain nature so doth God uphold the spirits of his children by cordials of consolation in their deepest affliction This we should never doubt of but constantly shame and shent our selves in Gods presence for our forwardnesse and faintheartednesse SECT XI Exhortation to diligence in duty THe last use we shall put this point to for present Use 3 is an Exhortation to a double duty 1. Diligence in doing Gods will 2. Patience in suffering it For the first It 's encouragement enough to shew all good Conscience and fidelity in our generall and particular callings to consider that sooner or later God will not sail to requite our labour of love even to a cup of cold water or a bit of bread cast upon the waters and so cast away as a man would think but after many dayes thou shalt finde it Give a portion to seven and also to eight Eccles. 11.1 for he that giveth to the poor lendeth to the Lord and that which he giveth will he pay him again Not down upon the naile it may be Prov. 19.17 but he is a sure and a liberall paymaster he gives double interest Mat. 19.29 nay a hundred fold here as Isaac had a hundred sold increase of the seed he sowed in the land of Canaan and eternall life hereafter When we have laid our grain in the ground we look not to see it the same day in the barne or garner as he saith of the Hyperborean people farr North that they sow shortly after fun-rising and reap before sun-set Heresbach de re rustica Spes alit agricolas spes sulcis credit aratis Semina quae magno foenore reddit ager Tibull for with them the whole half-yeer is but one continuall day but we are content to wait for a crop till the yeer be run about living in hope mean-while and therewith sustaining our selves And shall we not shew like patience in waiting Gods good leisure without being dismayed or dishartened though not presently requited light is sowen for the righteous and joy for the upright in heart Lo it is but seed-time with the saints while here and that 's commonly a wet time and dropping But they that sow in tears shall reape in joy He that goeth forth and weepeth bearing precious seed shall doubtlesse come again with rejoycing Psal 126.5 6 Ob. Sol. Rev. 22.12 Act. 13.36 Act. 13.25 2 Tim. 4.7 8 Gal. 6.9 1 Cor. 15. ulc bringing his sheaves with him Ey but when Behold I come quickly and my reward is with me to give unto every man according to his works David served out his time and it entred into his masters joy Iohn Baptist did up his work and is gone to take up his wages St. Paul finished his course and hath received his crown Wherefore let us not be weary of well doing for in due season we shall surely reap if we faint not Yea be ye stedfast and unmoveable alwayes abounding in the work of the Lord for as much as ye know that your labour is not in vain in the Lord. SECT XII Exhortation to patience in misery NExt let this Doctrine of gods day of delivering and doing good to his people patient our hearts and quietly compose our spirits in an humble submission to Gods holy hand and a hopefull expectation of the day of grace walking and waiting in the midst of our houses till he come unto us Psal 101.2 It is but a little while that we have to wait that he futures us yet and comes no sooner it is for the more effectuall triall of our faith and patience and for the better exercise of our hope and prayerfulnesse When that 's once done He will send his Mandamus as Psal 44.4 by some swift Gabriel who brought an answer to Daniels prayers with wearinesse of flight Dan. Esay 64.1 9.21 Yea he himself will break the heavens and come down he will come riding upon the wings of the wind he will come leaping as a hind over the mountains of Bether all lets and impediments to our relief and release In the Courts of Princes there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cant. 8 delayes and discardings But God is quick to help and constant in his care even when he seems to cast off hee hates putting away Jam. 5.7 whatever he makes shew of Be patient therefore brethren unto the coming of the Lord saith St. James and sweeten your present tears yea though God should make you a diet-drink of them with the hope of future comforts Look upon the husband-man saith he who although his barn bee empty and his seed cast into the earth not yet appearing above ground yet hee waiteth for the crop and hath long patience for it untill he receive the former and latter rain Verse 8 And what of all this Be ye also patient therefore and stablish your hearts for the comming of
it that God himself makes a challenge to all the world besides in the behalf of his Israel Deut. 33.29 Happy art thou O Israel who is like unto thee O people saved by the Lord meaning mdeed that no Nation under heaven how happy so ever was comparable to them And hence it is also that the kings of the earth shall bring their glory to the church as Constantine did and coming to see as Theodosius did an excellency in grace a beauty in holinesse above any outward trappings they shall leave the throne and palace to seek the sweet delights of the faithfull and to sing their songs Psal 138.4 5. Aencas Sylvius relates of Ingo King of Draves and Veneds Chap. 20. that making on a time a stately feast he invited thereunto all his Nobles at that time Pagans together with a multitude of poor christians His Nobles he set in his hall below and those poor Christians with himself in his presence-chamber giving them all royall entertainment and attendance At which when his Nobleswondred and stomacked he told them this he did not as he was King of Draves but as King of another world wherein these poor ragged people should be his compeeres and fellow-Princes These HeathenNobles might haply stumble hereat as the Saracen Prince once did at a like speech of Charles the great His custome was to have ever at his meals a board of beggers feeding not farr from his table This Prince Aigoland for so was the Saracens name coming gallantly accompanied to the French Court pretending that he would be baptized Viri annis pannisque obsiti Melancthon apud Ioh. Manl. loc com pag. 361. and become a Christian and being feasted by King Charles asked what those Lazars and poor people were Answer was returned that these were the friends and servants of our God whom we Christians worship Whereupon he speedily depatted desperately protesting that he would not serve that God which could keep his servants no better This man knew not that God hath chosen the poor of this world rich in faith to be heirs of his kingdome of glory Smyrna the poorest of the seven Churches hath the richest price set upon it The poor man indeed speaks supplications and the rich man answereth him roughly Prov. 18.23 The world despiseth the poor though never so veâ—tâ—ous as the Prodigalls elder-brother did him This thy son saith he not this my brother he disdains to call him brother because of his poverty So doth not the Lord Christ Of Queen Elisabeth it is said that she hated no less then did Mithridates such as maliciously persecuted vertue forsaken of fortune Camdens Elisa fol. 531. The poorest bondslave if a free-man of Christ when he suffers hard words and ill usage from his master for well-doing doth herein finde acception with God 1 Pet. 2.19 Quales sunt plerique verae Ecclesiae cives Beza 20. Be a man never so poor in estate if withall he be poor in spirit and pure in heart the kingdome of God is his Mat. 5.3 Gods kingdome indeed is not of this world commeth not by observation neither consisteth in meat and drink in pomp and outward splendour but in righteousnes and peace as did that of Melchisedech and joy in the holy Ghost unspeakable and glorious joy Mr. Boltons Disc of true Happ Epist dedicat concerning which hear him that had felt it and spoke by experience Certain it is saith a late Reverend Writer that if a man were crowned with the royall state and imperial command of all the kingdomes upon earth if his heart were enlarged to the utmost of all created capacity and filled with all the exquisite and unmixed pleasures that the reach of mortality and most ambitious curiosity could possibly devise and might without interruption and distast enjoy them the length of the worlds duration they were all nothing to the precious and peerlesse comforts of the kingdome of grace but even for an hour I speak the truth in Christ and use no hyperbole the spirit of all comfort and consciences of all true christians bearing me witnesse Hitherto He and I cannot better conclude this discourse then he doth that with a little alteration Be we all entreated with a proportionable zeal and fervency to encline and enlarge our affections to the pursuite and practise of so excellent and glorious a happinesse that God may guide us with his counsell and afterwards receive us to his glory Psal 73. SECT XIII Let the Saints see their dignity and be thankfull LAstly let Gods Jewels be hereby excited to a double duty Use 1. Let them be joyfull in glory let them sing aloud upon their beds Let the high praises of God be in their mouths Jam. 1.9 10 and a two-edged sword be in their hands Psal 149.5 6. Let the brother of low degree rejoyce in that he is exalted to that Christian parity spoken of Colos 3.11 but the rich in that he is made low that is that he is taken off from that high esteem he once had of outward honour and excellency before his conversion whereas now he seeth they are but fading flowers things not worth the while and is therefore called upon here to rejoyce in that true treasure that fellowes him with his poor brother poor in purse but rich in faith before him haply in the best things though far behinde him in worldly wealth and worship The best is that in Gods kingdome money bears no mastery as that Martyr said neither is there respect of persons with God Act. 10. but in every rank and degree of people he that feareth him and worketh righteousnesse is highly accepted in heaven One such shall stand before him to turne away wrath as Abraham and Lot when ten thousand Sodomites shall not be looked upon And this is that that may stay up the heart of a poor despised christian against all the contempts and oppositions of the ungodly God is his gold and his portion for ever Iob 22.25 Neither doth any covetous person so entirely love his gold his god and so set by his hid treasure as God doth by his dear children He will surely see to his own will not every Infidell do as much and makes up his Jewels safe in the golden Cabinet of his gracious providence as he did Noah in the Ark Jeremy in the prison-court Luther in his Pathmos as he called it c. God will one day right their wrongs and clear thir innocency Psal 37.6 bring forth their righteousnesse as the light and their judgements as the noon-day The Church in the Canticles was wounded by the watch-men as an evill-doer judg'd as a dishonest woman whose feet would not abide in her house no not in the night-season they beat her and took away her vail branding her thereby with a note of infamy and disloialty to her Lord Ez. 23 25 as and husband whom she went to look out Cant. 5.7 All which notwithstanding the daughters
Cushite Psal 7. Title or Ethiopian and unregenerate Israel is to me as Ethiopia saith God Amos 9.7 and as Gomorrah Esay 1.10 notwithstanding all their externall services and sudibrious devotions Christ shall one day rid his house and wash his hands of all such unworthy hang-byes and powerlesse pretenders Depart from me shall they hear to their everlasting amazement Go get ye to the gods whom ye have chosen Esay 51.1 Look to the rock from whence ye were hewen and to the hole whence ye were digged see what your father the devil will do for you for I le take no further charge of you his work ye have done and his wages ye shall have And sith ye have runne out with the Prodigall and loathing such wholesome fare as my house afforded ye have fed hungerly on those murthering morsels of iniquity the devils husks therefore shall they stick in your throats like the envenomed arrows of the Almighty thoroughout all eternity SECT V. Terrour to those that maligne or misuse Gods children BUt secondly Vse 2 is God a Father to all faithfull Christians how ill-advised then are all such as either by their violent hands or virulent tongues misuse or maligne them yea that offer them the least affront or offence despite or displeasure For know they not whose children they are and to whose charge they belong Shall not God avenge his own though he bear long with them Very Infidels and worse will defend their own Very beasts will see to the safety of their young ones and spend their lives freely for their rescue Amongst fowls the Phoenix is famous and the Pellican much more for reviving her dead birds with her heart blood Now is there mercy and good nature in a man in a bird in a beast in the creature in the unreasonable creature also and can we without blasphemy or extreme injury It is a Spanish proverb He that wipeth the childs nose kisseth the mothers check Gen. 4. Num 12.14 imagine worse of God It 's more then evident to him that hath but half an eye or doth observe any thing at all in Gods word or works that as he taketh notice of smallest curtesies even to a cup of cold water to requite them so of their least or lightest indignities and injuries to repay them be it but a frown or a frump Cain shall answer it before the Lord if he but lowre upon Abel Miriam shall be a leper seven dayes at least and stand ashamed of her fathers spetting in her face if she but mutter against Moses An Ammonite or a Moabite shall be bastardized and banished the beauty of holinesse the threshold of the Sanctuary to their tenth generation merely for an omission because they met not Gods first-born Israel with bread and water in the wildernesse How much more because they hired Balaam to curse him Deut. 23.3 4. which when he could not do God turning his curse into a blessing unto his children because he loved them verse 4. yet for that he shewed his good-will to have done it and moreover taught Balac to lay a stumbling-block before Gods Israel to eat things sacrificed to Idols and to commit fornication Rev. 2.14 therefore was he slain by the sword of the Lord. Gen. 34.31 For is she not our sister should be make our sister a whore said those two brethren in iniquity which if it seemed a sufficient plea to them as likewise to Absolom in the behalf of his sister Tamar for that barbarous and bloody massacre how shall the Lord drench and drown the sword of his justice in the bowels of such as wrong his children to his face and do them all the despite that may be Esth 7.8 what will they force the Queen also in the house will they offend Gods little-ones rake into his bowels pollute his presence with the slaughter or but misusage of his children Job 9.3 Had Zimri peace that slew his Master Hath ever any waxed fierce against God and prospered Look to it all ye that smite any child of his either with hand or tongue 'T were better a milstone were hanged about your necks and your selves drowned in the depth of the Sea then that ye offend one of these little-ones Mat. 18.6 10 if a beleever For I tell you Christ tells you that in heaven their Angels do always behold the face of their heavenly Father waiting for a commission to do speedy execution on the enemies of his children SECT VI. Try your title to God as a Father Marks EXhortation and first to try our title to God as a loving Father Vse 3 by our care to serve him as obedient children There be sundry distinctive notes of a child of God sparsed here and there up and down the Scriptures but that in the Text shall suffice for the present and it is infallible I will spare them as one spares his own sonne that serves him Every sonne then of his serves him we see and not as a slave his Lord but as a son serves his father How 's that First cheerfully and willingly Every one that is born of God serves him with gladnesse Psal 100.2 loves to be his servant takes hold of his covenant counts it his meat and drink to do the will of his heavenly Father in whose house therefore he hath a name better then of a sonne or daughter Esay 56.6 Next reverently with a filiall fear and awfull respect to God as his father whose favour he finds better then life and whose displeasure he fears and hath felt more bitter then death Heb. 12.27 1 Pet. 1.17 Psal 2.11 How fearfull is this place said Jacob where yet he had seen visions of love Gen. 28 Thirdly confidently and with an humble boldnesse as well assured of his Fathers both assistance and acceptance treating with him ever and anon by affectionate prayer as God hath no dumb children and making his requests known unto him with affiance of accesse and successe in all his suits which the phrase of crying Abba Father also importeth See Heb. 4.16 Sincerely and entirely both 1. For subject not having a heart and a heart as that desperate Neapolitan said he had one for God and another for the devil not carrying two faces under a hood as one wittily saith of Haymo and Remigius which double-dealing is most detestable in a child toward his father we say of an arrant dissembler He would not spare to cozen even his own father and no good child will offer it But serving him with singlenesse of heart yea with all the heart Dent. 10.12 Rom. 12.1 2 Cor. 6.20 and all the soul presenting our bodies also as a whole burnt sacrifice which is our reasonable service yea glorifying him with both our spirits and bodies which are the Lords Not offering to detain from him that hath bought us with a price any part of his purchase for why should we lie to the Holy Ghost All Gods children are such as
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
Iohn Careles 110.1 When the righteous shine as bright as silver upon the celestiall shelf as that martyr said and surpass us as farr as the lily doth the thorns Cant. 2.2 or as the gold doth the coals in the goldsmiths shop yea they are the throne of Christ Exod. 17.16 his Iewels Mal. 3.17 his ornament Ezek. 7.20 the beauty of his ornament and that set in majesty ib. a royall diadem on the head of Jehovah Esay 62.3 and so they shall one day appear to be though now they do not 1 Ioh. 3.2 it shall be no hard matter to discern them Between the righteous and the wicked Here they are together in the church militant and ever have been Sinners in Sion Isa 33.14 sacrificing Sodomites Isa 1.10 a devill in Christs family Ioh. 13.10 All men have not faith 2 Thess 3.2 all the Lords people are not holy Num. 16.3 that any are 't is just wonder What is man that he should be clean and he which is born of a woman that he should be righteous Iob 15.14 None are so but such as are arraied with that fine white linnen and shining the righteousnesses of the saints Rev. 19.8 that twofold righteousnesse Imputed and Imparted of Justification and of Sanctification See both 1 Cor. 6.11 and seek after both by Christs Merit and Spirit by his Value and Vertue He is Iehovah our righteousnesse Ier. 23.5 and of his fulnesse we all receive Ioh. 1.16 He it is that makes us to differ from the wicked of the world that have hearts full of hell and are ever either hatching cockatrices eggs or at best weaving spiders webbs vanity or villany is their whole practise The best among them would serve god and yet retain their lusts too as Solomon thought he could follow sinfull pleasures and yet keep his wisdome And with such we must converse whiles in this world Tares will be with the wheat goats among the sheep righteous and wicked together God permits it so to be for the glory of his free grace and for the triall and exercise of his people Our care must be the greater for evill men indanger good men as weeds do the corn as bad humours the blood or an infected house the neighbourhood We must resolve as Ioshuah to serve the Lord howsoever because a difference shall be one day set between him that serveth God and him that serveth him not Where we see that not serving of God not sacrificing is a sinne Eccles 9 2. Not robbing onely but the not relieving of the poor was the rich mans ruin Not gluttony onely but overmuch abstinence may overthrow the body Omission of diet breeds diseases so doth omission of duties and makes work for hell or for the Physitian of our souls Let us therefore have grace whereby we may serve God with reverence and godly fear Heb. 12.27 Serve him as old Zachary in his Canticle saith we should do Luke 1.74 75. First out of sense of his dear love in our deliverance by Christ whereinto the deeper we dive the sweeter Servati sumus ut serviamus This will make us love to be his servants Esay 56.7 fervent in spirit serving the Lord Rom. 12.12 Secondly serve him without fear slavish fear serve him with an holy security in full assurance of his gracious assistance and acceptance yea though thorough infirmity we misse or marre his work yet he will spare us Mal. 3.17 Thirdly serve him in holinesse and righteousnesse in all parts and points of duty shew your integrity both for subject and object not picking or chusing ' your work nor sticking at any thing but willing in all things to please God He doth not Gods but his own will that doth no more then himself will Fourthly serve him sincerely in holinesse and righteousnesse before him or as in his presence Set the Lord ever at your right hand look him full in the face approve your hearts and lives unto him do him but eye-service and it sufficeth Fifthly serve him constantly all the dayes of your lives hire your selves to him for terme of life why should you desire to shift or fleet where can you mend your selves either for fairnesse of work or fulnesse of wages Can the son of Iesse give you vineyards c. said Saul to his servants so may God say Can the world do for you as I both can and will if you cleave to me with full purpose of heart Sure it cannot c. FINIS An Alphabeticall Table of all the Principall things contained in this whole WORK A ABstinence Pag. 265 Admonition rejected p. 60 61. the best need it p. 480. Râ—ch 1. admonished by an Hermite p. 321 Adoption the whole Doctrine of it p. 912 913 914 915 916 c. Adultery goeth along with idolatry p. 69 70 71. punished p. 57 664 Affliction is Gods thorn-hedge p. 27. 't is usefull p. 26. humblâ—th us p. 89. teacheth us 90. maketh us pray ib. is Gods vocall instruction to us 377. Comforts under it 385. Difference of afflictions that befall saints and sinners 414 421. Saints are thereby purged 591 592 661 662. tried 593. gratified 593. How to live by faith in affliction 888 889. Despondency under affliction reproved 890. Suffer it patiently 891 892. though not presently delivered 893. Helps thereunto ib. 894. God a Father to his afflicted 928 Alchymy a pick-purse p. 420 Alexander M. meeting the high-priest p. 520 Ambition unsatisfiable p. 422 Amos who p. 221 Amurath 3 stabbed to death p. 579 Angels readily serve the Saints p. 504 537. and why 504. they are our Gardians 512. heavenly spirits c. 537 Anger rash the evil of it p. 326 Antiquity falsified by Papists p. 561 Apostasie p. 67. Apostates 74â— it is very dangerous 178 Apparrell pride in it condemned p. 448 Assurance labour after it p. 153 208. be not unsetled 618 Astrologie judiciary condemned p. 446 Atheists practicall p. 450 B BAal who p. 30. Baalim what 37 B. Babingtons three-leaved book p. 686 Baptisme promised p. 583 Bastards reproached p. 652 Bath of Christs Blood p. 660 Beauty lovely p. 281. stained with evil manners 408 Be Best in worst times and why 695 696 697 698 c. Blasphemy punished p. 676 Blood-guiltinesse wofull p. 406 Borbonius anagrammatized p. 23 Bribery condemned p. 73 354 382 C CAlling of the Gentiles p. 623 Get a lawfull Calling p. 309 Calvins Institutions when and why written p. 273. Calvin belied by A Lapide p. 601 Cardinals pompous creation p. 25 Censure not others harshly p. 936 937 940 Chemarims who p. 446 Children soon corrupted p. 83. unnaturall children 384. degenerate children 642. a fathers huge love to his children 585. Sennacherib why slain by his own sons 399 Church described by her afflictions p. 594. restlesse here 504. is invincible 527 576. is under persecution 594. she shall be delivered 887. onely she must pray for it 888. she is married to Christ 897 hath him for her Head 13 Christ his yoke is