flying roule of curses after them Zech. 5.2.3 he shall vomit up his sweet morsels here Job 20.15 or else disgest in hell what he hath devoured on earth as his belly hath prepared deceit Job 15.35 Serm. before K. Edw. 6. so God will take it out of his guts againe either he shall make restitution of his ill-gotten goods or for not doing it he shall one day cough in hell as Father Latimer phraseth it and committing adultery This is also an hainous crime saith holy Job yea it is an iniquity to be punished by the Judges Chap. 31.11 Heathens have punished it very severely Of one people we read that they used to put the adulterers or adulteresses head into the panch of a beast where the filth of it lay and so stiffled him God punished those stinking Edomites with stinking brimstone for their lothsome bruitishnesse and adjudged adultery to death because society and purity of posterity could not otherwise continue amongst men We read not in any general commandement of the law that any should be burnt with fire but the high-priests daughter for adultery Lev. 21.9 yet it seemes it was in use before the law or else Judah was much to blame for sentencing his daughter in law Tamar to the fire Gen. 38.24 Let us beware of that sin for which so peculiar a plague was appomted and by very Heathens executed See Jer. 29.22.23 If men be slack to take vengance on such yet God will hold on his controversie against them and avenge the quarrel of his covenant for so wedlock is called Prov. 2.17 either by his own bare hand or else by the hands of the adulterers themselves See an instance of both these even in our times In the yeare 1583. in London two citisens committing adultery together on the Lords day Divine Tragedie were struck dead with fire from heaven in the very act of uncleannesse their bodies being left dead in the place half burnt up sending out a most lothsome savour for a spectacle of Gods controversy against adultery and sabbath breaking This judgment was so famous and remarkable that Laurentius Bayenlink a forrain historian hath thought good to register it to posterity Opus Chronologiae Or his Vniversi Antwerp 1611. p. 110. Mr. Cleaver reports of one that he knew that had committed the act of uncleanesse and in the horrour of conscience he hang'd himself But before when he was about to make away himself he wrot in a paper and left it in a place to this effect Indeed saith he I acknowledge it to be utterly unlawfull for a man to kill himself but I am bound to act the Magistrates part because the punishment of this sin is death This act of his was not to be justified Viz. to be his own deathsman but it shewes what a controversy God hath with adulterers and what a deep gash that sin makes in the conscience they break out like wild horses over hedges or proud waters over the banks The Septuagint renders in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are poured out And St. Jude hath a like expression speaking of the Libertines of his time Verse 11. they run greedily Gr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were powered out or powred away as water out of a vessel they ran headlong or gave themselves over to work all uncleanness with greedinesse to satisfie their lusts and to oppose with crest and brest whatsoever stands in their way bearing down all before them Beza So Sodom and Gomorrah are in the seventh verse of the same epistle said by unbridled licentiousnesse to give themselves over to fornication In scortationem effusae And when Lot sought to advise them better they set up the bristles at him with Base busie stranger Dubartas comest thou hither thus Controwler-like to prate and preach to us c Thus these Effractores as the Psalmist somewhere calleth them these breach-makers Judg. 16.9 Psal 2.3 breake Christs bands in sunder as Sampson did the seven green withes and cast away his cords from them These unruly Belialists get the bit betwixt their teeth like headstrong horses and casting their rider rise up against him They like men or rather like wilde beasts transgresse the covenant Hos 5.7 resolving to live as they list to take their swinge in sin Psal 12.4 for who say they is Lord over us Tremellius reades that text tanquam hominis they transgresse it as if it were the covenant of a man they make no more of breaking the law then as if they had to do with dust and ashes like them selves and not with the great God that can tame them with the turn of his hand and with the blast of his mouth blow them into hell Hath he not threatened to walk contrary to those that walk contrary to him to be as cross as they for the hearts of them and to bring upon them seven times more plagues then before and seven times and seven to that till he have got the better of them for is it fit that he should cast down the bucklers first I trow not He will be obeyed by these exorbitant yokelesse lawlesse persons either actively or passively The law was added because of transgression and is given saith the Apostle not to the righteous for they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a law to themselves 1 Tim. 1.9 as the Thracians boasted but to the lawlesse and disobedient who count licentiousnesse the onely liberty and the service of God the greatest slavery who think no venison sweet but that that is stolen Eccles 2.2 nor any mirth but that which a Salomon would say to Thou mad foole what do'st thou Loc for such rebels and refractaries for such masterlesse monsters as send messages after the Lord Christ saying We will not have this man to raigne over us for these I say was the law made to hamper them and shackle them as fierce and furious creatures to tame them and taw them with its foure iron teeth 1 of Irritation Rom. 7.7 2 ly of Induration Isa 6.10 3 ly Of obligation to condigne punishment Gen. 4.4 4. Of execration or malediction Deut. 28.16 17 c Let men take heed therefore how they break out against God Let them meddle with their matches and not contend with him that is mightier then they 'T is the Wise-mans counsell Eccles 6.10 and blood toucheth blood i. e. there is a continuation and as it were a concatenation of murders and other horrible villenies as was at Jerusalem in the murther of Zacharias the son of Barachias the blood of the sacrificer was mingled with the blood of the sacrifice And as Luke 13.1 the like fell out So at Athens when Scylla took the Town there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as mercilesse slaughter the gutters running with blood c. And so at Samaria which the Prophet may here probably intend when there was such killing of Kings and they fall not alone Hosea killed his Predecessour
as not to see God in that they suffered They had learned that out of Psal 78.47 48. Psal 29.3 c. Tully indeed thought that God minds not mildew or hail c. Nee si uredo aut grando quippiam nocuit id Iovi animadvert endum fuit neque enim in regnis reges omnia minima curant c. As kings take not notice of smaller businesses in their kingdoms saith He so neither doth God of these ordinary occurrences But the Jewes for the generality had learned better things And the Apostle tells those Heathens too Acts 14. that God had not left himself without witnesse amongst them in that he did good and gave rain from bâ—aven and fruitfull seasons c. â—Cicero himself likewise another time could say Curiosus est plenus negotii Deus God taketh care of all and is full of businesse And oh that this truth were as fruitfully improved as it is generally acknowledged Oh that men would turn at Gods reproof his recall reproofs his vocall rods Mic. 6.9 and not put him to his old complaint Why should ye be smitten any more Esay 1.5 ye revolt more and more This we may wish but God alone can effect For till he please to thrust his holy hand into mens bosomes and pull off the fore-skin of their hearts Afflictions those hammers of his do but beat cold iron Salvian See Ier. 2.30 31. and 6.29 30. Lev. 26.41 Plectimur à Deo nec flectimur tamen corripimur sed non corrigimur We are put to pain but to no prosit Jer. 12.13 as Abaz that stiffe stigmatick 2 Chron. 28.23 and Ahaziah who sent a third Captain to surprize the Prophet 2 King 1. after two before consumed with fire from heaven as if he would despitefully spit in the face of God and wrestle a fall with the Almighty Verse 18. Consider now from this day and upward And see how punctually the time of benediction answereth to the time of your conversion so that you no sooner begin to build but I begin to blesse It is said of the men of Issachar that they were in great account with David because they had understanding of the times 1 Chron. 12.32 It is certainly a point of spirituall prudence to consider the times and to compare things past with present and future Time is the wisest of all things Laert. lib. 1 said Thales the best counsellour said Plutarch Truth is the daughter of Time In Pericles saith Another Philosopher See the Note on verse 15. Verse 19. Is the seed yet in the barne Hierom rendreth it In germine In the sprouting or spirting as they call it and so farre enough from the harvest and yet further if yet in the barn and not put into the ground Neverthesse for your diligence in building Gods house I assure you in the word of truth that you shall have a very great increase a plentifull harvest From this day will I blesse you And it is the blessing of God that maketh rich as is to be seen in the examples of the Patriarchs Abraham Isaac Iacob Others whose godlinesse was their gain whose piety was profitable to all things as having the promises of both lives 1 Tim. 4.8 Now all that are of faith are blessed with faithfull Abraham Gal. 3.9 are heirs of the world with him Rom. 4.13 and so have right to all things in Christ the heir of all things 1 Cor. 3.22 Heb. 1.2 though these things on earth be detained from them for present by those men of Gods hand Psal 17.14 as Canaan was from Israel by the cursed Amorites till their sinnes were full Gen. 14. yet they shall shortly have power over the Nations and which is better Christ will give them the morning-starre that is himself Rev. 2.26 28 and with himself a Cornucopia of spirituall blessings Ephes 1.3 The Lord that made heaven and earth will blesse them out of Zion that is with better blessings then heaven or earth afforded We read not here of any other blessings but increase of corn wine oil c. because this people was wholly almost affixed to earthly things 1 Cor. 2. The Prophet could not speak wisdom among those that were perfect But better things were implied and assured to the godly as appearâ—th by the ensuing Oracle Verse 20. And again the word of the Lord Again the same day Twice-aday-preaching is no new practise then This Prophet did it so did our Saviour Acts Mon. fâ—l 940. Mat. 13.1 So did Chrysostome as appeareth by his Note on 1 Thes 5.17 So did Luther which because one Nicholas White commended in him he was accused of heresie in the raign of Hen. 8. It is not so long since it was held here practicall Puritanisme The late Arch-prelate being sued unto by a Noble-man to preferre a Chaplain of his whom he commended for an able Divine Socraâ— and a twice-aday-preacher turned away in a great heat saying The more fool he Verse 21. Speak to Zerubbabel governour of Judah Governours are sure to meet with many difficulties and discouragements high-seats are never but uneasie and had need therefore of singular consolation that they may hold on their course like the Sun in the firmament and shew themselves to be of an undaunted resolution We may well say to Governours as that Propheticall Simeon spoke to the pillars which he whipped before the earth-quake Stand fast for yee shall be shaken I will shake the heavens and the earth sc by abrogating and abolishing both Jewish Ceremonies and Heathenish superstitions Heb. 12.27 As also by Nationall commotions and translations of Monarchies The Greeks shall break the power of the Persians the Romans of the Greeks the Goths and other barbarous nations of the Romans But especially by casting the devil out of the heaven of mens hearts Luke 10.18 those strong-holds wherein he had entrenched himself Mat. 24.7 2 Cor. 10.4 5. that the ransomed of the Lord may receive a kingdome which cannot bee moved Heb. 12.28 and partake of those new heavens and new earth wherein dwelleth righteousnesse 2 Pet. 3.13 even that world to come as these dayes of the Gospel are called Heb. 2.5 See the Note above on vers 6.7 Verse 22. And I will overthrow the throne of kingdomes sc by pouring contempt upon Princes and causing them to wander in the wildernesse where there is no way Psal 107.40 as he dealt with Darius the last Persian Monarch by putting down the mighty from their seat and exalting them of low degree Luke 1.52 as hee dealt with Bajazet the great Turk and Tamerlan the Scythian shepherd by changing the â—imes and the seasons removing kings and setting up others in their stead Dan. 2.21 All this God will do and all that follows in the Text viz. destroy the strength of kingdoms overthrow the charets and their riders c. rather then his Church shall be unhelped or his kingdome of grace hindered Our help is in
14.26 as it did distressed David u Psal 119 38 and fainting Habakkuk w Hab. 3 16 17. who after he had poured forth his soul before God with reverence and godly fear rose up off his knees as confident as might be that Although the fig-tree shall not blossome nor fruit be found in the vines the labour of the olive should fail and the fields yeeld no meat the flock should be cut off from the fold and there be no herd in the stalls yet I will rejoyce in the Lord saith he I will joy in the God of my salvation The Lord God is my strength c. So true is that of Solomon In the fear of the Lord is strong confidence and his children have a place of refuge x Prov. 14.26 And this is that fear of God that speaks a man truly religious Apply your selves now every one to the rule and search and see in some of you an utter nullity in othersome a fearfull deficiency of this reverentiall fear of God SECT VI. Vse 3. Exhortation to get and grow in this holy Fear with six Motives Vse 3 and three Means tending thereto ANd for a third Use of the point learn we all first to get and then to grow in this grace Let the fear of the Lord be upon you and do it y 2 Chro. 19.6 Give all diligence to fashion your hearts to this reverent regard of God considering the terrour of the Almighty which we must needsly know either as slaves or sons but better as sons that in the day of distresse he may spare us as a man doth his own sonne that serveth him z Mal. 3.17 Motives to the fear of God If yet ye look for further Motives to this duty Consider that the fear of God is 1. But equall and reasonable 2. Gainfull and profitable 3. Needfull 4. Honourable 5. Acceptable 6. Comfortable 'T is equall first for it is our bounden duty sith he hath so often commanded and required it upon our allegeance a Psal 2.11 psal 33.8 prov 3.7 Esay 8.13 Heb. 12.28 besides that it of right appertaineth unto him as a due though he should never have called for it Bring presents unto him that ought to be feared b Psal 76.11 saith David and who would not fear thee ô king of nations for to thee doth it apprtain because there is none like to thee c Jer. 10.7 Eccles 12.13 It is then you see and act of justice to fear the Lord. And when we have done our utmost that way we have done no more then was our duty to do d Luke 17.10 Secondly 't is a practise no lesse gainfull then equall whatever those profane miscreants above the text blasphemed to the contrary Profitable it must needs bee for it hath the promises of both lives In the life present he that hath the fear of the Lord shall not be visited of evil e Prov. 19.23 in generall Not of the evil of sinne for te fear of the Lord is to hate that evil f Prov. 8.13 Nor of pain for the fear of the Lord is a fountain of life to escape the snares of death g Prov. 14.27 Say hee meet with troubles without or terrours within yet he that feareth God shall come out of them all h Eccles 8.12 Thus for evil And for good both to us and ours after us By humility and the fear of the Lord are riches and honour and life i Prov. 22.4 Esay 33.6 One would think that were enough yea but then here 's more then enough They that fear the Lord shall want no manner of thing that is good k Psal 34 Ob. Sol. Ey but what shall their poor children do when they are gone Well enough for their seed shall be mighty upon earth and their generation blessed Psal 112. thoroughout Thus for temporalls they are provided for And for spirituall blessings in heavenly things l Ephes 1.3 The Lord taketh pleasure in them that fear him m Psa 147.11 he will teach such a one in the way that he shall chuse n Psal 25 12 guide them he will with his counsell and afterwards receive them to his glory o Psal 73 24 Surely Gods salvation is nigh them that fear him p saith David and the covenant of life and of peace was with Levi because he feared God q Mal. 2.5 saith Malachy Lo thus shall the man be blessed that feareth the Lord r Psal 128.4 Thirdly this holy fear is wondrous needfull for it inciteth and inableth to all Christian duties Whence it was that the Lord both delivered his Law at first in a fearfull manner ſ Exod 19. and afterward wished that the hearts of his people might bee season'd with his fear that they might keep his commandements alwayes t Deut. 5.29 Serve the Lord with fear saith David u Psal 2.11 yea he thou in the fear of the Lord all day long w Prov. 23.17 saith Solomon The primitive Christians walked in the fear of the Lord saith St. Luke x Acts 9 31 and it is a spot in your feasts to eat an drink without fear y Jude 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith St. Jude Fourthly 't is honourable for besides that God takes himself highly honoured by it and therefore calls for it in this Name If I be a father where is mine honour and if a Master wher 's my fear z Mal. 1.6 we our selves are not a little dignified hereby The woman that feareth the Lord she shall be praised and though many daughters had done vertuously yet she excelled them all a Pr. 31.29 30 This grace winnes a man a wonderfull deal of respect both from God and men as it did Job of whom God himself boasted b Job 1.8 and Abraham who was a Prince of God to the Heathenish Hittites c Gen. 23 6 Fifthly 't is a grace very acceptable for it gives grace and vertue to all other graces and duties which else are unpleasing to the Almighty For to him will I look even to him that trembleth at my word d Esay 66.2 3 as to none else be his sacrifice never so specious or costly And to shew how highly God esteemeth this fear you shall find it not seldome set for the whole service of God in holy Scripture as was said before Lastly it is exceeding comfortable for it freeth the heart of all base fears which vanish out of sight before this as the lesser lights before the Sun and fills it with strong confidence and consolations making the man in whom it is to hold up his head in the greatest hurly-burlie and to walk about the world as a conquerour void of all fear what man or devil can do unto him e Psal 3 thoroughout You see that this holy fear comes commended unto you by many names what remains but that ye set your selves in all good earnest
is greatest gain t 1 Tim 6.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in pietate 1 Tim. 4.8 saith the same Apostle such as wherein all losses are recompensed all wants supplied all curses removed crosses sanctified promises accomplished blessednesse procured Satan conquered Death destroyed the grave sweetned corruption abolished sanctification perfected and heaven opened for a more happy enterance What should I say more for a conclusion of this first Exhortation to those that are in their naturall condition There is no gain to that of grace no increase to that of Gods service The Usurer gaines six in the hundred but the gain of godlinesse is an hundred-fold here and eternall life hereafter Oh who would not then turne spirituall purchaser SECT VI. Vse 4. Exhortation to Saints to abide in Gods love and to abound in his work sith their labour of love is not in vain in the Lord. OUr second Exhortation is to be addressed to all those that are true of heart Use 4 whose names are written in heaven u heb 12.23 whose services are set down in Gods book of remembrance How should these first rejoyce in this priviledge more a great deal then if devils were subdued unto them x Luc. 10 what a mercy is his that God should set so highly by their poor performances as to record them in the high court of heaven to gratifie and grant them thereupon great suites on earth to glory and bost of them before the Prince of hell as he did of Iob y Iob 1.8 because he was jealous over himself and his with a godly jealousy z Iob 1.5 How should the Saints delight themselves in such a master and make their boasts of God all day long a Psal 44.8 How should they sing with David Lord thou hast dealt bountifully with thy servant according to thy word b Psal 119.17 carolling out and calendring up the noble acts of that Lord * Psal 105.5 who shall count when he writes up the people c Psal 87.6 that such a man was born there and there was faithfull in all his house as a servant d Heb. 3.5 with Moses kept his word and not denyed his name with Pergamus and Philadelphia e Rev. 2. 3 instantly served the Lord day and night with the twelvâ— tribes f Act. 26.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. These things he carefully recordeth and honourably mentioneth and is it not a shame for us to be slothfull and silent to be forgetlull of him that thus remembreth us and the poor things that pass from us Of all things God cannotabide to be forgotten See how ill he takes it at the hands of his people They are a froward generation children in whom â—â—no faith saith he For of the Rock that begat them they are unmindfull and the God that formed them they have forgotten And when th Lord saw it he abhorred them because of this provoking of his sons and of his daughters g Deut. 32.18 20 And a fire was kindled in hisanger thereupon even such as burneth to the lowest hell For the wicked shall be turned into hell and who too With all them that forget God h Psal 9.17 But what shall become of them in the mean while Behold I even I will utterly forget you and so pay you home in your own coyne yea I will bring an everlasting reproach upon you and a perpetuall shame which shall not be forgotten i Ier. 23. 39.40 See this exemplified in the rich glutton Luc. 16. who because he remembred not that God gave him his corne and wine and oile and multiplyed his silver and his gold k Hos 2.8 but sacrificed to his own net and burnt incense to his own yarn because by them his portion was fat and is meat plenteous l Habak 1.16 therefore is he not so much as once called by his name in holy scripture but lyes wrapt up in the sheet of infamy and buried in everlasting reproach which shall not be forgotten When as the poor beggar that set God alwayes before him m Psal 16 with David that remembred his name in the night and thereby kept his law n Ps 119.55 is thought worthy to have a name in Gods book and a nayle in Gods house o Ezra 9.8 the Lord saying unto him as once to Moses I have known thee by name p Exod. 33.12 thy memoriall shall endure to all generations q Psal 112. Nay the Lord Jesus remembreth such still now he is in his kingdome r Luc. 23.42 that bestirr themselves all they can and despatch a great deal of work in a little time as that samous theef did who therefore by a commendable thest after he bad offered violence to Gods king dome Å¿ Mat. 11.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arripiunt vel diripiunt ut citatur ab Hilario Metaph. â— castris aut arce quapiam quae irrumpentibus hostibus diripitur Beza stole heaven and supt in paradise SECT VII BUt secondly Doth God remember his Saints and their services then let us learn hence not only to reciprocate by remembring him and his mercies but also as his remembrancers to put him in minde in case he seem less forward to do us good of his ancient proceedings and gracious promises This is that the Prophet exhorts unto Ye that are the Lords remembrancers keep not silence t Esay 62.6 7 This the Psalmist constantly practised Remember O Lord thy tender mercies and thy loving kindnesses for they have been for ever u Psal 25.9 And this the Lord though he needeth it not yet every where stands upon He exacts and expects it from us as a part of his service and as a condition on our part to be fulfilled in the new covenant Where after he had promised great things concerning Justification Sanctification and preservation he subjoyns Yet I will for this be enquired of by the house of Israel to do it x Ezek. 36.37 So in another Prophet I will blot out thy transgressions and not remember thy sinnes But then Put me in remembrance lit us plead together declare that thou mayest bee justified y Isa 42.25 26 Whereby you see what 's to bee done on our part if we would be remembred with the mercies of Gods people Plead wee must the gracious promises spread them before the Lord as Hezekiah did Sennacheribs letter z Esay 37.14 Pray them over as David often and so put him in mind of the good he hath spoken concerning us He loves to be importuned in his own words to bee burdened with his own promises and to be urged with rguments taken from his old proceedings Arise as in the dayes of old and performe the mercy which thou hast sworn to our fathers from the dayes of old a Mic. 7.14 20 This Moses and Elias well understood and therefore the former as in pleading for the people he minds the
your day of grace the things that belong to your peace before the gate be shut the draw-bridg taken up the taper burnt out c. Behold now is the accepted time behold now is the day of salvation 2 Cor. 6.2 The Apostle after the Prophet Esay purposely beateth upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he should say Now or never sith thou mayest the very next minute be cut off by the stroke of death from all further time of repentance and acceptation Up therefore and be doing It is the Lord himself that thus saith Turn ye even to me Vsque ad me altogether as far as to me Stultitia sempâ—r in â—pâ—t vivere Sen. give not the half turn onely begin not to repent and then give over the work Some are ever about to repent but they can never finde time and hearts to set seriously about it to do it in good earnest Some wamblings they have as I may say and some short-winded wishes some kinde of willingnesse and velleity but it doth not boyl up to the full height of resolution to return The Prodigall changed many places ere he came home Many came out of Egypt that yet never came into Canaan with all your heart with the heart Jer. 4.14 Prov. 23.26 and with the whole heart in opposition to a divided heart Hos 10.2 a double heart Jam. 4.8 a heart and a heart Psal 12.2 This whole heart is elsewhere called a true heart Heb. 10.22 a perfect heart 2 Chron. 16.10 truth in the inwards Psal 51.6 where there is an unfained faith 1 Tim. 1.5 laborious love 1 Thess 1.3 sound and cordiall repentance as here undissembled wisdome Jam. 3.17 such holinesse as rendreth a man like to a chrystall glasse with a light in the middest of it doing the truth Job 3.21 and having his works full Rev. 3.1 2. being a true worshipper Joh. 4.24 an Israelite indeed Ioh. 1.47 God he knows to be just and jealous he will not endure corrivals or compartners in the kingdome His jurisdiction is without peculiar he will not divide with the Devil Be the gods of the Heathen good-fellows saith One the true God is a jealous God and will not share his glory with another He must be served truely that there be no halting and totally that there be no halving and with fasting weeping and with mourning with deep and down-right humiliation sutable to your sins as Ezr. 9.6 ye have inveterate stains such as will not be gotten out till the cloth be almost rubb'd to pieces Satan hath intrenched himself in your hearts and will not be gotten out but by fasting and prayer Fasting is of it self but a bodily exercise and meriteth nothing for religion consisteth not in meat and drink 〈◊〉 the belly full or empty Rom. 14.17 Col. 2.23 But fasting is a sinâ—ular furtherance to the practise of repentance and the enforcing of our prayers â—ee Ezr. 8.21 As full feeding increaseth corruption Ier. 5.7 8. so religious Aâ—stinence macerateth tameth and subdueth the Rebell Flesh 1 Cor. 9.27 giving it the blew-eye as there and 2 Coâ— 7.11 so that not the body so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the soul is made more active by emptinesse Fasting dayes are soul-fatting dayes they fit men for conversion as here and make much to the humbling of the spirit hence they are called dayes of humiliation and of self affliction Levit. 16.31 and 23.37 and with weeping Drown your sins in a deluge of tears cleanse your wounds by washing in this precious water quench hell fire with it kill the woâ—m fetch out sins venome there 's a healing property in these troubled waters Tears of vine-branches are said to cure the leprosie and the Olive is reported to be most fruitfull when it most distil eth These April showers bring on May-flowers and make the heart as a watered garden or as some faces appear most oriently beautifull when most bedewed with tears Peter never lookt so sweetly as when he wept bitterly David never sung more pathetically then when his heart was broken most penitentially Psal 6. and 51. when tears in stead of gemmes were the ornament of his bed as Chrysostom speaketh Mary Magdalen that great weeper as she made her eyes a fountain to wash Christs feet in so she had his wounds as a fountain to bath her soul in yea she had afterwards the first sight of the revived Phoenix whom shee held fast by those feet that had lately trod upon the lion and the adder c. and with mourning This is added as a degree beyond the former Men may fast and yet find their pleasures Esay 58.13 weep out of stomack as Esau or complement as Phryne the harlot who was sirnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weep-laugh because she could easily do either and as among the Brasileans Magirus in Gâ—â—gr Vt flerent oculos erudi resuos Ovid. tears are for a present salutation and as soon gone as if they had said How do ye What is an humbling day without an humbled heart not onely a religious incongruity but an high provocation like Zimri's act when all the Congregation were weeping before the door of the Tabernacle Here therefore the Lord calleth to mourning funerallmourning Nudaque marmoreis percussit pectora palmis Ovid. In gloss margin as the word signifieth with tabring upon the breast Nah. 2.7 smiting on the thigh Jer. 31.19 beating on the head face and other parts sicut mulierculae in puerperio facere solent saith Luther there See Esay 32.11 and 22.12 Sorrow for sin must not be slight and sudden but sad and soaking the heart must be turned into an Hadadrimmon Zech. 12.10 11. where the Prophet seems in a sort to be at a stand for comparisons fit enough and full enough to set forth their sorrow who looking upon Christ whom they had pierced felt the very nails sticking in their own hearts as so many sharp daggers or stings of scorpions The good soul say the School-men seeth more cause of grief for sinning then for the death of Christ because therein was aliquid placens something that pleaseth but sinne is simpliciter displicens simply displeasing So that Gods mourners need not send for mourning women to teach them to mourn as Jer. 19.17 but rather have need to be comforted lest they should be swallowed up with overmuch grief 2 Cor. 2.7 and lest Satan get an advantage against them verse 11. by mixing the detestable darnell of desperation Act. Mon. with the godly sorrow of a pure penitent heart as Mr. Philpot Martyr speaketh Verse 13. And rent your heart and not your garments i. e. not your garments onely Schindler which was gestus perturbationis among the Jews a gesture usuall with them to set forth the greatnesse of their grief and displeasure as 1. At funerals and losse of friends Tumpius Aeneas humerâ—â— abscinaere vestem Auxilioque vocare Deos tendere palmas Virg. Aeneid as Gen. 37.2 In
the vengeance and wash his feet in the blood of the wicked So that a man shall say Verily there is a reward for the righteous see verse 4. Chaldeus R. Salmon Mercer verily he is a God that judgeth in the earth as in the valley of divine judgement so some render Jehosaphat here as if it were an appellative called verse 14. the valley of decision and the words that next follow seem to favour and I will plead with them judicio agam judicially plead with them there for my people which word also God useth when he foretelleth the destruction of Gog and Magog in Ezekiel So that the valley of Jehosaphat saith Mercer is the place wheresoever God shall please to punish the enemies of his people As for that conceit of Lyra and others who gather out of this Text that this valley neer Jerusalem shall be the very place where Christ shall sit to judge the world at the last day and for confirmation alledge Acts 1.11 Mercer judgeth it to be a clâ—idish conceit and Luther asketh where all mankind shall have room to stand in so small a valley Though others judge it not unlikely that it shall be thereabouts because Jerusalem is in the middle andabout the center of the earth and besides it will be the more for the glory of Christ to sit there as Judge where himself was judged But it is probable he will sit in the air neer the earth whither the Elect shall be rapt up to meet the Lord 1 Thes 4.17 that the devils may be subdued and sentenced in the air where they have ruled and played Rex Ephes 2.2 and that the wicked may be doomed on the earth where they have offended for my people and for my heritage Israel All was His and the wrongs done to them were done to Gods self as the injury done to the Subject is said to be done to the Soveraigne his crown and dignity See Acts 9.4 Matth. 25.45 So that ye cannot tread upon the least toe in Christs mysticall body but the head cries out from heaven Why hurtest thou me The Saints sufferings are his Col. 1.24 their reproach his Heb. 13.13 Manet compassio etiam cum impassibilitate Bern. Christ retaineth still compassion though free from personall passion and though without feeling yet not without fellow-feeling He doth condolere proportionatè ad miseriam as Pareus rendreth the Apostle Heb. 5.2 condole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that proportionably to his peoples misery and for mine heritage Israel Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Mercer the people of Gods purchase that comprehend all his gettings and are much more dear to him then Naboths inheritance was to him He sets them before his face for ever Psal 41.12 as loving to look upon them yea upon the very walls of the houses where they dwell Esay 49.16 They are his portion Deut. 32.9 his inheritance Esay 19.25 the dearly beloved of his soul Ier. 12.7 his glory Esay 46.13 dear to God though despised of and dispersed in the world He may suffer them to be Anathema secundum dici as Bucholcer said but not secundum esse whom they have scattered among the nations The Jew-Doctours referre this to Titus and Adrian the Roman Emperours The first carried 97000 of them captives saith Iosephus The second drove them utterly out of Jewry and by Proclamation commanded them not so much as look toward that land from any tower or high mountain But all this was for their sedition and other wickednesses And ever since they have continued a disjected and despised people See Deut. 28.64 exiled out of the world as it were by a common consent of Nations specially for their inexpiable guilt in murthering Christ and persecuting his people Concerning whom therefore this Text is to be understood See how Christians were soon scattered abroad thorowout the regrons Act. 8.1 Iam. 1.1 1 Pet. 1.1 where they are called Strangers of the dispersion Afterwards the Heathen Persecutours relegated and confined them to Isles and mines and scattered them into corners So did the Pope and his Agents forcing them to flee for their lives c. And parted my land As Salmaneser did to his new colonies as Senacherib also designed to do had not God prevented him as the Pope taketh upon him to do those countries whom he counteth hereticall He gave this land in Hen. 8. his time Primo occupaturo to him that could first seise it He declared Iohn King of Navarre a schismatick an heretick an enemy to the sea Apostolick and gave his kingdom to the Spaniard Guicciard lib. 11. because he took part with the French and would not suffer the Spaniard to march through his kingdom against the French And what work he hath lately made in the Palatinate and other parts of Germany who knowes not Verse 3. And they have cast lots for my people Impiously and imperiously domineering over them as those rude souldiers that cast the dice upon our Saviours Coat at his passion It was ordinary to divide by lot the enemies they had taken in fight Nah. 3.10 Obad 11. Lam. 3.53 Judg. 5.30 but at base rates thus to sell Gods people ignominiously and that to satisfie their lewd lusts this was unsufferable and have given a boy for an harlot Heb. that boy as afterwards that girl with an emphasis a son and daughter of Israel those earthly angels Angli quasi Angeli as Gregory the Great once said of the English-boyes presented to him Thou hast slain my children and delivered them to cause them to passe thorow the fire said God not without very great indignation to their idolatrous parents Ezech. 16.21 His they were more then theirs by vertue of the covenant he had made with that people Hence Deut. 14.1 Ye are the children of the Lord your God and can he bear with your misusages Should he deal with our sister as an harlot said they with a courage as the great Zaijn in Zonah importeth Gen. 34.31 So here should they give a boy such a boy for an harlot that is for the hire of an harlot and to gratifie such abhorred filths In the reigne of Henry 2. of France Anno 1554 many precious sonnes of Zion were burned there for religion not without the indignation of honest men Hist of Counc of Trent fol. 387. who knew that the diligence used against those poor people was not for any piety or religion butto satiate the covetousness of Diana Valentina the Kings Mistresse to whom he had given all the confiscations of goods made in the kingdom for cause of Heresie and sold a girl for wine Prov. 4.17 that they might drink the wine of violence drink and be drunken and spue and fall and rise no more Ier. 25.27 Worthy therefore to be served as that drunken Turk was by that severe Bashaw who caused a ladlefull of boyling lead to be poured down his throat God will turn a worse cup down their wide gullets
and sumptuous rayment that nest of pride as One calleth it he laid his robe from him Paludamentum suum saith Tremelius but that 's a cloak which the Romane Emperours used to put on when they went forth to battle and therefore not so proper here as Piscator thinkes sith there was no visible enemy which makes the Ninevites repentance the more remarkable Mercer rendreth it Chlamydem suam his imperial cloake the Chaldee his precious garments The word signifieth his sumptuous and gorgeous attire his cloake of State no lesse costly perhaps then that of Alcishenes the Sybarite sold to the Carthagians by Dionysius for 120. Athenâ—us talents or that of Demetrius of Macedon which none of his successors would weare propter invidiosam impendij magnificentiam for the exceeding great costlinesse thereof This robe or purple and other ornaments the King of Nineveh laid aside as was fit in this day of restraint as a fast-day is fitly called So the children of Israel stript themselves of their ornaments by the mount Horeb where they had made a golden calf Exod. 33.6 For the Lord had said to Moses Say unto the children of Israel ye are a stifnecked people I wil come up into the middest of thee and consume thee therefore now put off thy ornaments from thee that I may know what to do unto thee ver 5. that I may determine how to dispose of thee and this is spoken after the manner of men who judge by the outward actions as Gen. 18.21 and 22 12. for otherwise God knoweth all his works from the beginning of the world Act. 15.18 But he speaketh this here as if he would hereby judge of their repentance whether it were true or false The Prophet Esay objects it to those of his time for a foule fault Behold in the day of your fast ye find your pleasure chap. 58.3 and covered him with sack-cloth And so as Chrysostome hath it quod non poterat diadema id saccus obtinuit sicut ferrum potest quod aurum non potest Sackcloth could prevaile more then silk as iron can do what gold cannot and sat in ashes In cinere Illo so Vatablus rendreth it in that ashes wherein he used to sit when he most mourned Our sorrow for sin should be the deepest of all sorrowes Zech. 12.11 12 13. See the Note there Verse 7. And he caused it to be proclaimed by sound of trumpet as Ioel 2.12 or otherwise as 2 Chron. 20.3 4 18 19 20. and 22 6 7. at which times he that obeyeth not is culpable before God and man Lev. 23.29 by the decree of the King and his Nobles who all unanimously consenting to so good a work iis quibus praeerant praeibant became a president to their inferiours who looked upon them no doubt as their looking-glasses by which most men dressed themselves When Crispus the chief Ruler of the Synagogue beleeved Tertull. many Corinthians beleeved also Act. 18.8 The Primitive Christians were wont to pray that their emperours might have good counsellours Of a certaine Prince in Germany it was said that Esset alius si esset apud alios Bucholc He would havs been a farr better man had he had better servants and officers about him let neither man nor beast herd nor flock tast any thing The whole action of Fasting hath it's name both in Hebrew and Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from abstinence and forbearance of meates and drinks à toto if it may be at least à tanto à tali as Dan. 10.2 3. and as it might be here till the forty dayes were expired besides that one or more solemne dayes of totall fasting wherein neither man nor beast c. But why is the beast abridged of sustenance both to testify and increase the peoples humiliation by their lowings and bellowings Alexander the great at the death of his favourite Ephestion clipped his horses and mules haire and cut them short Plutarch in token of his great grief he pulled down also the battlements of the walles that they might seem to mourn with him So Virgil speaking of the generall grief for Caesars death saith Non vlli pastos illis egêre diebus Frigida Daphni boves ad flumina Eclog. 5. nulla nec amnem Libavit quadrupes nec graminis attigit herbam Let them not feed nor drink water But what they get of themselves without mans care who is to be wholy intent and taken up in Gods service and so to begin the heavenly life here the sweetnesse whereof makes him forbeare both meate and thirst Besides they took pride in their palfryes covering them with purple and rich trappings See Judg. 8.26 they catered for the flesh by fatting cattle and other creatures to please their palate This they were now forbidden to do by an edict from the king who interesseth himself in matters of religion as did also Artexerxes Ezra 7.26 for which Ezra seeth cause to blesse God and Nebuchadnezzar Dan. 3.29 which the scripture commendeth and recordeth as a work of his repentance Verse 8. But let man and beast be covered with sack-loth Let all best meanes be used for the humbling of the heart without which what is an humbling day but a religious incongruity saith One and a very high provocation like Zimri's act when all the Congregation were weeping before the doore of the Tabernacle The beasts covered with sack-cloth were as an house hangd with blacks to move men to mourne the more Chrysostome telles us of a custome in his time and it is still in use amongst us that when great men were buried their horses followed the hearse cloathed in black as seeming to mourne for their masters The coursest weeds are fittest for fasting-dayes to shew that but for shame we would have none as having forfeited all and that we look upon our better apparell but as finer covers of the foulest shame and cry mightily unto God Cry with a courage Let the beasts roare lustily and rend the clouds as it were with their clamours want of food will make them do so And as God can so speak as that the bruit beasts shall understand him Ioel. 2.11 Am. 5.8 and 9.4 Iohn 2. ult so can they after a sort so speak or moane Gnorebh that he can understand them Ioel. 1.20 Hos 2.21 Ps 147.9 he heareth the young ravens that cry unto him though but with a hoarse and harsh note whence also they have their name in Hebrew Much more will He heare men that cry unto him if they cry mightily with intention of spirit and extention or rather contention of speech if they set up their note as the noise of many waters Rev. 19.6 if they thunder and threaten heaven as Nazianzen saith his sister Gorgonia did Preces fundi mus coelum tundimus misericordiam extorquemus Tert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 5.16 if they bounce hard at heaven gates and resolve to wring mercy from God by an
execution but peace shall be upon Israel Psal 125.5 The book of the Vision Or the Epistle of the Vision Hence some collect that Nahum went not to Nineveh as Jonah had done but sent this propheticall Epistle thither to let them know what should shortly befall them So Jeremy sent an Epistle to Babylon chap. 29. and Eliah wrote a threatning letter to Iehoram king of Judah 2 Chron. 21.12 before his translation to heaven and lest it to be sent to him by Elisha or the other Prophets who durst not shew themselves in his presence such was his insolent cruelty as 't is conceived of Nahum the Elkoshite Elkosh was a small town in Galiâ—ee beyond Bethabara as say Hierom and Dorotheus Here was our Prophet born and named Nâ—hum non sine numine saith Gualther for Nahum as Noah signifieth a Comforter and so he proved by this Book of his both to the ten Tribes now newly carried captive by the Assyrian Monarch and also to the other two Tribes Epiphanius who were shortly after besieged by the same Assyrian in the reign of Hezekiah under whom Nahum prophecied See the Note on Exod. 3.1 Vers 2. God is jealous See the Note on Zech. 1.14 and the Lord revengeth the Lord revengeth As he is Pater miserationum to his people a father of mercies and God of consolation so to his and their enemies he is a most sure and severe revenger Deus ultionum as David calleth him Psal 94.1 A God of recompenses as Jeremy chap. 51.56 And when He comes against a people he usually takes them to do when they are at the strongest and most confident as Nineveh now was in the dayes of proud Sennacherib and is furious Heb. and is Master of hot wrath he is all on a light fire as it were with fierce indignation against the enemies of his Church Yet not so but that he is Master of his anger too and doth nothing in it but what is just and equall Hence the vials of his wrath are said to be golden vials Rev. 15.7 his anger is holy his fire is pure and without smoak And this is further declared in the following words The Lord will take vengeance on his adversaries Such as seek to thrust him beside his throne that oppose his worship contemn his word persecute his people send proud messages after him saying We will not have this man to reigne over us Bring hither those mine enemies saith He and slay them before me Luk. 19.27 As for such as sin of infirmity and return to him by repentance they shall not find him furious but gracious and he reserveth wrath for his enemies Their preservation for a time is but a reservation to that wrath to come As hee precipitateth not his anger but defers the execution of it giving men space to repent as he did Jezabel Rev. 2. so they shall find that his forbearance is no quittance and that Poena venit gravior quò magè tarda venit Verse 3. The Lord is slow to anger Slack he is not as some men count slacknesse saith St. Peter but long-sufferring to us-ward c. 2 Epist 3.9 The devil stirred up the Heathen Poets to perswade people that God either knew not or cared not what was done here below that he was oft from home feasting with the Ethiopians c. The Epicures also taught the like doctrine Homer and the Sadduces among the Jews the Manichees among the primitive Christians the Libertines amongst us But they shall one day find that God is slow but sure that the higher he lifteth his hand the harder he will strike the further he draweth his bowe the deeper will bee the wound and great in power Heb. Great of power able to knock down sinners in the very act of their rebellion and to send them packing to their place in hell So that it is not for want of power that he is so patient For the Lord our God is God of gods and Lord of Lords a great God a mighty and a terrible Deut. 10.17 But what need we go further then the Text where he is called the strong God great in power And that will not at all acquit the wicked This is the last letter in his name that nomen majestativum as Tertullian calleth it Exod. 34.7 which he will in no wise forget as neither must we He will not take the wicked by the hand saith Job Job 8.20 nor wink at the workers of iniquity saith David Psal 50.21 but will render a just recompence to every transgression and disobedience saith Paul Heb. 2.2 A God of truth and without iniquity just and right is he Deut. 32.4 the Lord hath his way in the whirlwind and in the storm The word Suphab here tendred whirlwind begins with a small Samech ad minuendum timorem piis Buxtorf Tiberias 167. ne propterea terreantur to take off the Saints from their inordinate fears and to assure the wicked that when the Lord cometh imminet inde Soph finis exitium there shall be an end of them and an utter destruction As the whirlwind passeth so is the wicked no more but the righteous is an everlasting foundation Prov. 10.25 Or as some read it The righteous is the foundation of the world as firm as the worlds foundation sc the earth which is unmoveable and the clouds are the dust of his feet He walketh upon them as men do upon the dust of the earth he maketh the clouds his charet and rideth upon the wings of the wind Psal 104.3 See Isa 60.8 and 19.1 The wickeds happinesse shall take its end surely and swiftly as Ezekiel tells them in his seventh chapter An end is come is come is come Ver. 4. He rebuketh the sea and maketh it dry He had shewed what wonders God can do in the ayre Now he telleth what he doeth in the water and in the earth And it is well observed by an Interpreter that when the Prophets speak of God Tarnon they do for most part imitate the expressions of Moses that most severe law-giver and allude to his history to shew that by the law is the knowledge of sin Rom. 3.20 without which the stony hearts of men melt not that the promise of the gospell may relish sweetly with them Psal 19.10 11. The word here rendreth He rebuketh importeth that God rateth and rattleth the Sea verborum pedumque strepitu with such a voice and other noise as causeth fright and flight The Sea saw it and fled Iordan was driven back what ailed thee O thou Sea that thou fleddest c. Psal 114.3 5. The waters saw thee O God the waters saw thee they were afraid the depths also were troubled Psal 77.16 See Exod. 14.21 Psal 78.14 and 66.6 and 136.16 and 106.9 This is not in the power of any man to do though Xerxes vainely attempted somthing when he wafted two millions of men over the Hellespont and for battering his bridge of boates caused it to be
land of Hadrach Better on the land of Hadrach whereby is meant Because Messiah is chad sharp to the Nations but rach gentle to the Israelites not thy land O Immanuel or O Messiah as Hierom after Rabbi Benaiah nor a countrey that is neer or lying round about another countrey as Junius and Danaeus expound the Syrian word But either a province or a city of some Note in Syria not fat from Damascus Diodate maketh it to be an Idoll of the Syrians which represented the Sunne from which the countrey took its name as Esay 8. 8. Jer. 48.46 Hos 10.5 and Damascus The Metropolis of Syria built say some in the place where Cain slew Abel and therehence called Damesech or a bag of blood a great scourge to Israel chiefly famous for Saint Pauls conversion there and his rapture into the third heaven during that three-three-dayes darknesse Act 9.9 with 2 Cor. 12.2 shall be the rest thereof sc of that bitter burden which shall here abide and be set upon its own base as chap. 5.11 See a like expression Joh. 3.36 the wrath of God abideth upon an unbeleever tanquam trabali clavo fixa he can neither avert nor avoid it when the eyes of man c. That is of other men the Gentiles also who as yet are carnall and walk as men shall be toward the Lord lifted up in prayer and confident expectation of mercy See Psal 122.2 Verse 2. And Hamath also shall border thereby i. e. shall share in the same punishment with Damascus and fare the worse for its neighbourhood though it be very wise and think to out-wit the enemy to be too hard for him that way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Midian was for Israel by his wiles rather then by his warres Num. 25.18 God taketh these Wisards in their own craft as beasts in a toil and makes very fools of them notwithstanding their many fetches specially when they boast of their wit as Tyrus did Ezek. 28.3 4 c. and trust in it Prov. 3.5 The Phoenicians and Tyrians were wont to boast that they first found out the use of letters c. Sure it is that by much trading by Sea they were grown cunning and crafty Merchants to cosen others and this they coloured with the name of wisdome Wise they were in their generation Luke 16.8 but so is the fox the serpent and the devil who when he was but young out-witted our first parents And wee are still sensible of his slights and not ignorant of his wiles his methods and his stratagems Verse 3. And Tyrus did build her self a strong-hold Thor did build her self Matsor An Elegancy not to be Englished such as are many in the old Testament but especially in Esay It is as if it should be said A strong hold such as Tyrus which was naturally fortified did build it self a strong hold sc by the industry and diligence of men so that she might seem impregnable yet all should not do A Lapide Alexander after seven moneths siege took it and destroyed it and heaped up silver as dust Pulverizavit argentum quasi pulverem Shee had money enough by means of her long and great trade with all the world Ezek. 27. and so might hire what souldiers she pleased for her defence The sinewes of warre were not wanting to her She heaped up her hoards as it were to heaven her Magazines were full fraught The word here rendred heapt up signifieth to comport and gather in money as men do corn into barnes and granaries Exod. 8.10 Psal 39.7 But riches avail not in the day of wrath And Tyrus converted leaves laying up and treasuring and falls to feeding and cloathing Gods Saints Esay 23.18 Vers 4. Behold the Lord will cast her out Or impoverish her as some render it that 's for her money God can soon let her blood in the vena cava called Marsupium and make her nudam tanquam ex mari And then for her munitions He will smite her power in the sea She was seated in a Island upon munitions of rocks the sea was to her instead of a three-fold wall and ditch She was better fortified then Venice is which yet hath flourished above nine hundred years and was never in the enemies hands whence she hath for her Motto Intacta manet But Tyrus was taken Nebuchadnezzar as his wages and afterwards by Alexander who never held any thing impossible that he undertook how unlikely soever it were to be effected He found means to fill up the sea with stones trees and rubbish where it divided Tyrus from the Continent and made himself master of it and she shall be devoured with fire though seated in the heart of the sea Ezek. 28.2 Curt. lib. 4. Plin. lib. 5. c. 19 and had motted up her self against Gods fire Nothing shall quench the fire that he kindleth Verse 5. Ashkelon shall see it and fear for jam proximus ardet Vcalegon her next neighbours house was now on fire and she might well fear she should be dasht at least with the tail of that over-flowing storm that had swept away Tyrus The sword was now in commission it was riding circuite Ezek. 14.17 and God had given it a speciall charge against Ashkelon and against the Sea-shore there had he appointed it Jer. 47.6 7. Now Ashkelon Gaza and Ekron were scituate all along the Sea-coast Southward of Tyre and Sidon All these were bitter enemies to the Church and were therefore destroyed by Alexander the Great that man of Gods hand Gaza also shall see it and be very sorrowfull like a travailing woman as Esay 26.17 18. where the same word is used her heart shall ake and quake within her she shall have sore throwes and throbs and Ekron for her expectation shall be ashamed Her hope hath abused her her confidence is cut off her countenance is covered with confusion She looked that Tyrus should have been a bulwark to her or at least a refuge if need were But now she seeth her expectation shamed The expectation of the wicked shall perish They look out of the window with Siserah's mother and say Have they not sped have they not divided the prey c But what saith the Church So let thine enemies perish O Lord c. Judg. 5.30 31. and the king shall perish from Gaza Rex id est Regulus for there were five Princes of the Philistines each great city having a Prince over it The Prince of Gaza that is here designed to destruction may very well be that Betis whom Darius the last king of Persia had set over Gaza He having kept out Alexander for two moneths was at length taken by him together with the city and put to a cruell death as Curtius testifieth Q. Curt. l. 4 and Ashkelon shall not be inhabited It was so wasted by warre and dispeopled that it became cottages for shepherds and folds for sheep See Zeph. 2.4 ◠Howbeit after
Luk. 16.15 because they were but skin-deep and not heart-sprung therefore they were not a button the better for them God loves and looks for truth in the inward parts Psal 51.6 he looks that men should do his will from the heart Ephes 6.6 and serve him in their spirits Rom. 1.9 In doing whereof there is great reward Psal 19.11 praemium ante praemium that Euge of a good conscience this the stranger medleth not with conceives not of the wealth of Gods pilgrims standing more in Jewels and gold things light oâ— carriage and well portable then in house and land His servants have that here that doth abundantly pay them for their pains afore-hand righteousnesse being it own reward and they knowing within themselves that they have in heaven a better and an enduring substance Heb. 10. But hereaster oh the rich recompence that God shall make them oh the heaped up happinesse of such at the last when these vain talkers in the text and all that are of their mind shall roar out Nos insensati We fooles counted their lives madnesse But now c. See more of this in the following Note on ver 16. doctr 5. what profit is it that we have kept his ordinance The Chaldee hath it Quod mammon adeptisumus what mammon or wealth have we gained Mammonists are all for gain their very godlinesse is gain still they have an Eagles-eye to the prey when they seem to sly highest toward heaven If they may not get by God they soon grow weary of his work What shewes soever they make of better sure it is their belly is their God they mind earthly tings These will follow the chase as Jonathan till they meet with the hony-combe or as a curr followes his master till he meet with a 〈◊〉 These come to Christ as that young Pharisee did hastily but the 〈…〉 because they consider not that with the Lord are durable rich's Prv. 8.18 and that godlinesse as it hath many crosse so it hath many conâ—â—â—ts against 〈◊〉 Virtus lecyâ—â—â—â— habet in malis like as no countly hath more venomous creatures then Egypt 〈…〉 Antidotes This there Sensualists having not the spirit understand not 〈…〉 hence their complaint of a disappointment casting a stirr upon Gods 〈…〉 as those spies did upon the promised land Num. 14. and ready to run back into Egypt toth air flesh-â—ots garliâ—k and onions there Lo this is the guise of 〈…〉 wath whom thâ— ' the best religion that brings greatest advantage 〈…〉 thiâ— life if the Ark bring a blâ—ling with it as it did to Ohed-Edom it 〈…〉 upon as worthy of entertainment but if a plague of poverty 〈…〉 these Philistines will be glad to â—id their hands of it The garishnesse of ho 〈◊〉 wealth and pleasures do so â—azle their eyes that they think it the only happinesse to have and to hold Such fooles they are and such great beasts if David may judge Psal 73.22 to fly a fooles-pitch and to goc hawking after that that cannot be had as Solomon faith Pro. 23.5 Or if had yet cannot be held as being of swisrest wing and 〈◊〉 soon gone as a post that passeth by Godlinesse hath the preomise of â—â—th lives and we read of some godly men in scripture that were richer then any other But God will have it sometims to be otherwise that godimesse might be adâ—â—â—â—d for it self and to shew that his people serve him not for 〈…〉 Iob 1.9 But that none serves God for nought no not so much as 〈◊〉 a dâ—â— or 〈…〉 See before ch p. 1.10 that 〈◊〉 have kept his ordinances which if they had done indeed they would never have thâ—â—â—â—gged much less blasphemed they would have accused themselves 〈…〉 livine providence they would have said with holy Ezra All this is come upon us for our â—vill deeds and for 〈…〉 and thou our God hast punished us less then our iniquities deserve Aâ—â—â—â—test thou not be justly angry with us till thou hadst consumed us so that there should the no remnant nor eseaping Ezr. 9 1â— 14. Thus the good wheat falls low at the feet of the fanâ—er when thâ— chaff 〈◊〉 and flyes at his face Thus the sheep when shorn Hâ—at and lookes downward whereas the hang rbit wolf lookes up and howlesagainst heaven Hypocrites use to wrangle with God and expostulate the unkindness of his non-acceptance of their services as Esay 58.3 Wherefore have we fasted say they and thou seest not wherefore have we aslicted our soule and thou takest no knowledge God was in their opinion far too short and much behind with them and therefore much to blame and they must give him the telling of it They do so and they have their answer So they shall have here in the following verses and the next chapter which ought not to be divided from this as some conceive They upbraid the Lord as with their observances so with their humiliations and that we have walked mournfully Or in black the habit of mourners whence that of the Heathen Oratour Athenienses non nisi atrati c. The Athenians are never so good as when they are all in black that is under some heavy affliction And a great Satesman of this kingdome had this verse written upon his study door Anglica gens est optima flens pessima ridens Great Brittain all in black is in its best condition But what is it to wear sackcloth 1 Kâ—ng 21.27 and walk softly with Ahab when he had sold himself to do wickedly what is an humbling day without an humbled heart not only an irreligious incongruity but an high provocation like Zimri's act when all the congregation were weeping before the dore of the Tabernacle Surely God may say to such pretenders as Isaac did to his father Behold the fire and the wood but wher 's the lamb for a sacrifice or as Jacob did to his sons that brought him the bloody coat Loe her 's the coat but wher 's my child your garments are black but your hearts and lives are much blacker Go cleanse your hands ye sinners and purisie your hearts you double-minded Be afflicted in good earnest and mourn to some purpose and weep soak and souce your selves in teares of true repentance let your sorrow for sin be deep and downright turn your laughter to mourning and your joy to heavinesse Jam. 4.8 9. And then come let us reason together saith the Lord. All these unkind contestations shall cease and all loving correspondencies shall passe betwixt us God had said as much as all this before to them verse 7 10 11. Sed surdo fabulam their adamant was too hard to be mollified Their bulrushes though bowed down for a day while some storm of trouble was upon them was now so pierkt up as if it would threaten heaven witnesse their continued contumacy their robustious language in the next verse also stouting it out still with God Verse 15. And now we call the proud happy Such
for the attaining thereunto in a diligent use of the means These are among others First Means of getting the fear of God set on serious meditation and first upon your selves Reflect and see 1. your own miserable condition by reason of sin imputed to you sin inherent in you and sin issuing from you together with the deserved punishment all torments here and tortures hereafter which are but the just hire of the least sin f Rom. 6. ult 2. Your utter inability to free your selves either from sin or punishment From the former you can no more free your selves then the blackmore from his skin or the leopard from his spots g Ier. 13 23 And for the later there 's no power wit or any other meanes in our selves or the creature either to abide or avoyd it This meditation made Peters converts cry out for fear Men and brethren what shall we do to be saved h Act. 2 3â— Next busy your thoughts upon God be thinking upon his name with those in the text See him as he stands described 1. in his word 2. in his works The word sets out God for our present purpose 1. as a God of transcendent excellency and surprissing glory and thence inferrs a necessity of his fear Who would not fear thee O king of Nations i Ier. 10 7 c. saith Ieremy And thou art more glorâ—ous and excellent than the mountains of prey that is then the flourishing Assyrians with all their goodly Monarchy therefore as a consectary â—ring presents unto him that ought to be seared k Psa 76.4 11 2. As omnipresent and omniscient one that beholdeth and taketh knowledge of all we doe as much as of any thing in his own heart for all things consists in him l Collos 1.17 And the wayes of a man are before the Lord he ponderâ—th all his paths m Prov. 5 21 And will ye not tremble at my presence saith the Lord n Ier. 5.24 Ioseph did and so kept himself untouchâ— and Iob did and so frighted his conscience from sin by this wholesome consideration o Iob 31 1 2. 3. As armed with infinite power and might to reward us if we fear him and to punish us if we neglect him Shall servants â—ear their masters because the have power over the sleâ—h p Colos 3 23. and shall not we â—ear him that is aâ—le to cast body and sonle to hell q â—at 10 29. No man will puâ— his hand into a fiery crucible to setch gold 〈◊〉 because he knowes it will be râ—e hiâ—â— did we as truly beleeve and fâ—ar the fire of hell c. 4. As infinitely just and singularly carefull to punish sin where ever he finds it be it in the â—earest of his own nay in his onely son who being maâ—e sin for us r 2 Cor. 5.21 and found in the shape and stead of sinfull fleâ—h Å¿ 3 〈◊〉 8 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Liturg. Graec. was made to undergo those dolorous and â—â—concerveable sorrowes that drew clotted blood t Lue. 22.44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his body and were joyn'd with a temporary desertion to his soule yet the very pâ—â—es of hell which he selâ—â—or a season u Ps 22.1 c. Who would not therefore fear before this just and impartial God See that sweet song of the triumphant saints that had overcome the beast by the blood of the lamb Iust and true a e thy wayes c. who shall not feâ—r thee O Lord and gloâ—ifie thy name w Rev. 15 4 c. 5. As abundantly and unâ—peakeably kind and loving to us in Christ This property in God throughly thought upon will inflame our hearts with his love and so make us fearfull to displease him as the dutifull spouse her loving husband or the gratious child his indulgent father This is to fear God and his goodnesse x Hos 3 5 to fear God through delight in his wâ—es y Psal 112.1 to reioyce in fear z Psal 2 11 and therefore to fear to offend him with hope because there is mercy with hâ—m a Psal 130.4 as the psalmist hath it Thus meditate on the attributes of God set forth in the word In the world next you may see God in his workes And first those standing miracles the hanging of the earth upon nothing b Iob 26.7 the bounding of sea that it cannot transgresse his word c Ier. 5.24 By the word of the Lord were the heavens made and all the host of them by the breath of his mouth He gâ—thereth the waters of the sea together as a heâ—p he laveth up the depth in storehouseâ— Let all the earth seâ—â— the Lâ—â—d let all the 〈…〉 of the world stand inâ—awe of him For he spake and it was done he commâ—nded and iâ— stood fast d Psal 33 6 7 8 9 c. Secondly turne your eyes and thoughts upon the judgments of God and first particular executed upon others for our warning and learning The righteous hall see this and fear e Psal 52.6 as David speakes and as Dâ—vâ—d did too as himself testifieth my stâ— harembleth for fear of thee and I am aâ—â—aid of thâ— udg ments f Psl 119 120 When one child is whipt in a schoole the rest will tremble so it should be with us when we see others pun shed which because 〈◊〉 did not g Dan. 5 21 22.27 Dâ—scite justâ—iâ— am monai non temnere c. Pâ—ndit Herodotus suo temnore conspâ—ctam esse in Aegvpto statuam Sâ—na heribâ— cum hac insâ—â—ptinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when his father was turn'd a grasing therefore was he found too light in the ballance and his kingdome given to his neighbour that was better then he 2. Premeditate upon the generall judgment and the unconceivable terrour of that dreadfull day when the heavens shall passe awâ—â— with a greâ—â—nose â—nd the elâ—ments shall mslt with fervent heaâ—â— the earth also and thâ— workes thâ—t are theâ—ein â—halâ— burnt up h 2 pet 3 10 Faelix though a pagan trembled at Pâ—â—ls discourse of this great day i Act 24 25 The devils when they think of it shake and shadder the joynts of their loines are loosed with Belhizzar and their knees smite one against another k Dan 5.6 And can any man think seriously of this last judgment and not be moved with fear Fear God saith Solomon and as a help hereunto consider that God will bring every work into judgement with every secret thing whether it be good or evill l Eccles 12.14 And this is the first meanes of getting Gods holy fear viz. Meditation The second is like unto it and that is faithfull and fervent prayer to the father of lights m Jam. 1.17 for it is a supernaturall gift to fear God as a father Thus David goes to God for this gift Vnite my heart which of
locusts c. Till Pharaoh was compelled to answer for him The Lord is righteous but I and my people are wicked This was a faire confession but extorted for he was no sooner off the rack but he bit it in again and became more hard and hardy as water grows more cold after a heat And such for all the world was the forced and fained obedience of those Israelites im the wildernesse while God slew them by fiery serpents and others his warriors then they sought him yea they returned and enquired after God Psal 78.34.36 as if they would have done the deed Neverthelesse they flattered him with their mouthes and lied unto him with their lips So must not we do if ever we mean to do well but throwing away our weapons lay our selves low before his foot-stool unfainedly submitting to the scepter of his kingdom obeying from the heart that form of doctrine whereunto we have been delivered For what a shame is it for us not to do that homage to God Rom. 6.17 that all other creatures so gladly pay perform what a monstrous thing that man amidst al Gods handy-works that revere the Almighty and readily do his will that he I say should prove a great Heteroclite an open rebel a profest adversary to God his soveraign Lord his crown and dignity Oh send a lamb in token of homage and fealty to the ruler of the world Vow and pray to the Lord your God bring presents unto Fear that is to him that ought to be feared And for as much as with your ten thousand you are not able to encounter this great King that comes against you with twenty thousand times twenty thousand send an embassage quickly of prayers and tears whiles he is yet on the way Irent propè ne remorando iram victores exasperarint Tacit hist lib. 2 Mittamus preces lacrymas cordis legatos Cyprian 1 Kin. 20.32 The British Embassadours came in torne garments with sand on their heads in the time of Valentinian the third Daniels hist of Eng. The Callice men came to Ed. 3 bare headed bare-footed in their shirts with halters about their necks c. lib. p. 240. Psal 27. and desire conditions of peace Luk. 14.32 You know how Jacob disarmed that rough man Esau that came against him with 400. cutthroats at his heels how Abigail appeased that enraged man David that had desperately vowed the death of so many innocents how the Syrians prevailed with that non-such Ahab for the life of their Lord Benhadad Having heard that the kings of Israel were merciful men they put sackcloth upon their loines and ropes upon their heads and in this form of humble suppliants they came to the King and said Thy servant Benadad saith I pray thee let me live And a like addresse we read of in our own histories of the old Brittones to Aetius the Roman Governour and of the Calice-men to one of our Edwards Oh let their practise be our pattern We have heard abundantly that there is a matchlesse mercy in God for all penitent persons above that ever was found in the best king of Israel this mercy we have a promise of if we submit to the condition in thee the fatherlesse findeth mercy Hos 14 3. So had not the Syrians their best encouragement was a general hear say This condition is no more then what every man will yeeld to be reasonable viz. that we lay down the bucklers first that we come before him in lowliest manner with ashes on our heads so they of old as unworthy to be above ground with sack-cloth on our loyns as unworthy the coursest cloathing with ropes about our heads as deserving to be destroyed yet humbly begging that we may live in his sight with Ismael yea that we may serve in his presence with Moses and dwell in his house with David all the dayes of our lives to behold the fair beauty of the Lord and to enquire in his temple This is all that God requires and this was that one thing that David beg'd so dearly at Gods hands Psal 27.4 and accordingly obtained it Hence he so confidently calls his soul to rest amidst a multitude of molestations and incumbrances Hear him else Psal 3. I will not be afraid of ten thousands of people that have set themselves against me round about I laid me down and slept I awaked c. He never brake his sleep for Absalom and all his forces the up in arms against him For why salvation saith he is of the Lord his blessing is upon his people Ver. 5 6 8. whereof I am one and shall therefore be in safety Behold I have blessed him and he shall be blessed said Isaac of Iacob saith the God of Iacob of all those that rest confidently upon his power for their preservation that hope to the end for the grace that is to be brought unto them at the revelation of Jesus Christ 1 Pet. 1.13 At destruction and famine thou shalt laugh saith Eliphaz neither shalt thou be afraid of the beasts of the earth For thou shalt be in league with the stones of the field and the beasts of the field shall be at peace with thee Iob. 5.22 23. SECT VII Set his power awork by prayer The power of prayer LAstly is God Lord of Hosts how should this consideration quicken and call us up to a constant instancy in prayer to that God Eph. 3.21 2 Cor. 8 Phillip 4 Oratio fidelis omnipotens est Luther Est quaedam omnipotentia precum Alsted syst Theol. lib. 4. cap. 2. Luk. 18.6 who is able to do for us above that we are able to ask or think that we having all sufficiency alwayes in all good things may abound unto every good work through Christ that strengthneth us Many and glorious things are spoken of the power of prayer in the book of God Indeed there is a kinde of Omnipotency ascribed unto it and not without cause For certainly whatsoever God can do prayer can do sith prayer sets God awork God sets his power awork and Gods power sets the creature awork as at Peters enlarge ment and then what wonder the thing come on an end though never so difficult For shal any thing be too hard for God or shal not God avenge his praying people that cry day and night unto him though he bear long with them I tell you that he will avenge them speedily Asa and Iehosaphat prayed down their enemies so did the Jewes in Esthers time the Saints in the acts the thundering legion The death of Arrius Acts 4. Secrat lib. 1. cap. 15. was precationis opus non morbi He was brought to confusion by the prayers of Alexander the good Bishop of Constantinople Luther had obtained of God that whilst he lived the enemie should not plunder his countrey when I am gone said he Acts Mon. let those pray that can So when the states of Germany were once assembled to consult
accuratissimis libris Num suspensum est supra â—lâ—as literas in signum cam siteram adesse vel abesse pesseâ—ut sit silius Mosis Manassis 2 Reg. 21. istius prosapiâ hujus imitatione Buxtorf Tiber. Amam Coronis in reference to the dung of the beasts that were slain in sacrifice Now God is of purer eyes then to behold sin with patience in his own especially for can two walâ— together and they not be agreed David is grievously threatened for despising God his father that is for daring to do that before him that he would not have done before a childe of a dozen yeers-old Cornelius and his company set themselves as in Gods view looked him ful in the face and carried themselves accordingly so must we remembring that al things are naked and open before the eyes of him with whom we have to do Iacob feared to displease his father lest he should get himself a curse and not a blessing yea that profane Esau would not offer to attempt any thing against Iacob his brother during his fathers dayes for fear of displeasing him Epaminondas rejoyced in nothing more then that he had done noble exploits and atteined great victories whiles his parents were yet alive that they might share with him in the comfort and credit thereof Oh let it be our constant care so to carry our selves that we may not shame our fathers house as Solomons fool but to get him honour from others Mat. 5.16 that they may see and say that we are the seed that the Lord hath blessed Esay 61.9 It is not for noble mens sons to be lingering and lodging in the stable or gate-house that 's a place for grooms and hindes much lesse to be found filling muck-cart the No more doth it sute with the sons of God to be loading themselves with thick clay to have their hands elbow-deep in the world to busie themselves about many things with neglect of the one thing necessary to run sqeaking up and down the world as rats and mice good for nothing but to devour victuals This is not to walk worthy of God their father and of Christ their elder brother SECT XI Let them resemble their father and wherein GOds children must resemble him M. Rob. Harris Math 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb as well as reverence him The child is but the father multiplied the father of the second Edition as One speaketh like him ordinarily both in countenance and condition The Pharisees were so like their fathers they were the worse again Isaac trod in his fathers foot-steps and heyred him even in his infirmities Gen. 26.7 Constantines sonnes exactly resembled their father in his good parts and practises We must also be followers of God as dear children 1. In light 1 Joh. 1.5 being transparent as a chrystall glasse with a light in the midst of it 2. In love Ephes 5.1 2. for have we not all one father Mal. 2.10 Ephes 4.5 6. love therefore as brethren 1 Pet. 3.8 fall not out by the way Gen. 45.24 let there be no difference for we are brethren and the Canaanite is in the land Gen. 13.7 8. How can we look our father in the face or expect his blessing when we know that he knowes there is dissention amongst us Oh how happy and pleasant a thing it is brethren to be at unity there surely it is that God commands the blessing Psal 133.1 3. He never came at Abraham that we read of till the breach betwixt him and Lot was made up again live therefore at peace and the God of love and peace shall be with you 3. In mercy Luk. 6.36 loving them that hate us blessing them that curse us doing good to them that persecute us for so shall we be the children of our heavenly father who doth good both to the just and to the unjust causeth his sun to shine and his raine to fall not onely upon flowers and fruit-trees but also upon briers and thorns of the wildernesse such incarnat devils as march up and down the earth with hearts and hands as full as hell with al manner of malice and mischief Such a childe of God was Elisha that feasted his enemies Steven that prayed for his persecutours and that Martyr that when he could not obtain a fair hearing before Steven Gardner cryed out Send me to my prison again among my frogs and toads which will not interrupt me whiles I pray for your Lordships conversion 4. In sanctifying the sabbath Exod. 20.11 Esay 56.5.6 by resting not only from corporal labour but spiritual idlenesse Acts Mon. as God rested on that day from creating and yet works hitherunto in preserving and upholding all things by the word of his power The baser sort of people in Sweth-land do alwayes break the sabbath Davids desire by Rob. Abbot p 16 saying that its onely for gentlemen to keep that day And in many places amongst us Gods sabbaths are made the voyder and dunghill for all refuse businesses But the Pharisees taking it for granted that Christ had done that he could not justifie on that day where in they were mistaken rightly conclude If this man were of God he would not have broke the sabbath day this not the guise of Gods children 5. Lastly 2 Cor. 7.1 1 Pet. 1.14 15 in all holy life and pure conversation according to that Be ye holy as I am holy pure as I am pure perfect as I am perfect Our lives should be as so many visible commentaries upon Christ's life we should preach forth his vertues Coloss 2.6 1 Joh. 2.6 and expresse him to the world in all his imitable praises and practises Then we are said to walk in Christ yea to walk as Christ walked when we resemble him not as an image doth a man in out-ward lineaments onely but as a son doth his father in nature and disposition in affection and action Our utmost good consists in communion with God and conformity to him in keeping inward peace with him that he abhor us not because of the provoking of his sons and of his daughters Deut. 33.13 and in seeking and keeping if it be possible and as much as in us lies peace with all men and holinesse for such shall both see God which is not every mans priviledge Heb. 12.14 and be counted and called the sons of God Math. 5.10 they shall have both the comfort and credit of divine Adoption SECT XII Let them love their Father and how to expresse their love IF God be our Father it 's but fit we should love him 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Avi magis amant nepotes quà m suosliberos Heidfeld Cos amoris amor Joh 3.16 God having tied parents and children together with cords of love saith Nazianzen Love I grant though of a fiery nature yet contrary to the nature of fire herein descends rather then ascends Hence grandfathers oft love their grandchildren better then their own But love
should and in good children doth ascend also It is but reason they should reciprocate and return their parents love for love do not publicans the same Mat. 5.46 Do not our clothes warmed by us warme us again That God loves all his with a love more then Fatherly hath been abundantly proved above God so loved the world that he gave his onely begotten Son This is a sic without a sicut there is no sufficient similitude in nature to expresse it by Herein if ever he made naked unto us the bowels of his Fatherly affection as in an anatomy God so loved his Son as he gave him all the world for his possession Psal 2. but he so loved the world that he gave Son and all for its redemption Thus ô ye sinfull sonnes of men Gods bowels are open unto you his heart is enlarged Yee are not straitned in him but yee are straitned in your own bowels Now for a recompence in the same 2 Cor. 6.11 12 13 Conjungendo lumen suae aeternitatis limo tuae mortalitatis Bern. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 18.1 Psal 119.97 Psal 84.1 Pinkes Serm. of love he speaks unto you as unto his children be ye also enlarged Amate amorem illius saith St. Bernard Oh love that love of his who for love of thee coupled his love to thy love by abasing himself by advancing thee by uniting the light of his eternity to the mire of thy mortality Whom therefore having not seen ye love saith Peter 1 Epist 1.8 and My love was crucified said Ignatius And I love thee dearly O Lord my God saith David And again O how I love thy law O how amiable are thy Tabernacles he even wondereth at his own love and vents himself by an exclamation For Amor Dei est extaticus nec se sirit esse sui juris saith One. There is a two-fold love and both due to him in whom there is a concurrence of all attractives and retentives of our love 1. Of Desire this is an earnest longing after that which wee beleeve would do us much good if we could attain to it 2. Of Delight or complacency when having attained that which we desired we hugge and imbrace it and solace our selves in the fruition of it Now Christ the Everlasting Father Esay 9.6 must have both these and that in the highest degree For he is white and ruddy white in his life and ruddy in his death the chief of ten thousand or the standard-bearer of ten thousand Cant. 5.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For as the tallest and goodliest men use to carry the Ensigne to display the Banner or Standard such is Christ All excellency is invested in him all good is conveyed unto us by him all love is therefore due from us to him Non bene conveâ—unt nec in una sede morantur Majestas et Amor. Juvenal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet 2.21 We say that Majesty love cannot dwell together because love is the abasing of the soul to all services But its otherwise in Christ Majesty and love could cohabite in his heart hereof he gave us the best assurance when the Lord of life was crucified to death Love is most seen in suffering as it self is a passion so it is tried rather by passions then actions He sealed up his love both by doing and dying for us leaving us a Copie to write after as St. Peter hath it to do whatsoever he bids us to forbear whatsoever heforbids us and to lay down our dearest lives for his sake if called thereunto according to that For thy sake are we slain all the day long Acts Mon. fol. 14 â—8 Ib. 1430. we are in deaths often Ye were every haire of my head a man said Ardely the Martyr to bloody Bonner I would suffer death in the opinion and faith I am now in The heavens shall sooner fall then I will forsake my Christ said William Flower Ib. 805. My wife and my children are so dearly beloved unto me said George Carpenter burnt at Munken that they cannot be bought from me for all the riches and possessions of the Duke of Bavaria but for the love of my Lord Christ I will willingly forsake them He that loveth father or mother more then me is not worthy of me and he that loveth son or daughter more then me is not worthy of me Math. 10.37 If a man hold not the Lord Christ worthy of more love then his dearest friends he hath no part in him All our love must be bestowed upon him as most worthy there is not one particle of it to be bestowed on any other thing But then he gives us our love againe and then we may disperse it here and there and love other things but no otherwise then as they convey love to us from Christ and may be meanes of drawing up our affections to Christ Pinkes Serm of love p. 21 My love unto my Saviour saith one although it came occasionally and impulsively from my love of my self yet it is terminated principally in his glory though accessorily likewise as he is contented it should in mine own happinesse D. Sibbes Ser on 1 Cor 2.9 But it is a kind of miracle saith another in evill when we love other things besides God or better then God baser then our selves It is as much as if a river should turne backward What a base thing is it for a man to suffer such a sweet streame as love to run into such a sinke And a little after It was a miracle saith he that the three young men should be in the midst of the furnace and be there as if they were in another place no hotter And it is as much a miracle that men should be in the midst of all incouragements to love God and yet love any thing more then God He is absolutly good and so is to be loved absolutly and for himself Vix diligitur Jesus propter Jesum Aug. but all other things in him and for him as our friends are to be loved in the Lord and our foes for the Lord. This is child-like indeed SECT XIII Let them depend upon their Father both for prevention of evill and provision of good LAstly learn we to depend upon God as a father for both prevention of evill and provision of good Phil. 4.6 In nothing be carefull but in all things make your request known to God with thanksgiving saith Paul And marke that he bids us bring our thanks together with our request 2 Sam. 13.4 to have the one as ready as the other for we are sure to speed Why art thou then pale and leane from day to day with carking cares 1 Pet. 5.5 Psal 55.22 and disquieting feares of this or that danger Art not thou the Kings son and will he deny thee any thing thou askest Cast all thy care upon God for he cares for thee Roll both thy self upon him and thy Gift upon