the Jews valued our Saviour at 2 Cor. 6 20 Zech. 11.13 the price of a slave but with the blood of God Act. 20.28 For we are not redeemed with corruptible things as silver and gold poor things to purchase a soul with more likely a fair deal to drown it desperately in perdition and destruction but with the precious blood of Christ as of a lamb undefiled 1 Tim. 6.9 1 Pet. 1.18 19 1 Pet. 1.2 Tit 2.14 and without spot who gave himself for us that he might redeem us from all iniquity and purify us to himself by that blood of sprinkling that saved us from the Destroyer a peculiar people and present us to himself a glorious church not having spot wrincle or any such thing Eph. 5.27 SECT IIII. Reason 4. 4. HE hath effectually called us with an high and heavenly calling Heb. 3.1 Reas 4 Whereby we that in times past were not a people as St. Peter after the Prophet hath it or if any a disobedient and gainsaying people Rom. 10.21 a people laden with iniquity Isay 1.4 a people of Gomorrah ver 10. a naughty people Ier. 13.10 good for nothing but to be cast off as a rotten girdle ibidem and therefore the people of Gods wrath Isa 10.6 and of his curse Esay 34.5 are now by a gracious calling and speciall priviledge become the people of God a righteous people Esay 60.21 a holy people Esay 62.12 wise and understanding above all people Deut. 4.6 a people in whose heart is Gods law Isa 51.7 the epistle of Christ written not with inke but with the spirit of the living God known and read of all men 2 Cor. 3.2 whiles we walk Phil. 2.15 as examples of the Rule harmelesse and blamelesse the sons of God without rebuke in the midst of a crooked and corrupt nation amongst whom we shine as lights in the world holding forth the word of life as an ensigne or badge of our high and honourable vocation and as an holy nation a peculiar people shewing or preaching forth the vertues of Christ that hath called us out of Egypt into Goshen out of palpable darknesse into his marvelous light And this the rather 1 Pet 2.9 1 Cor. 1.24 because not many wise mighty or noble are called 't is a wonder that any But God hath made known the riches of his glory on the vessels of mercy which he had afore prepared unto glory even us whom he hath called according to purpose not of the Jews only but also of the Gentiles As he saith also in Osee I will call them my people which were not my people and clepe her beloved which was not beloved Rom. 9.23 24. yea I will betroth her unto me in faithfulnesse and marry her in mercy for ever Now marriage in it self is honourable among all men Hos 2.20 Heb. 1.2 How much more when to such and such an honourable personage as the Heir of all things Especially since to make her a fit spouse he purifies her as they did Esther and beautifies her as Abrahams servant did Rebeccah for he puts a Jewel upon her fore-head earerings in her eares and a crown royall upon her head Ezek. 16.12 he decks her as a bride-groom and as a bride adornes her self with Jewels Isa 61.10 thus is her beauty perfect through his comelinesse put upon her And herein the Lord Christ goes beyond all earthly bride-grooms whatsoever Moses married a blackmore and could not change her hue Solomon an Egyptian and could not convert her to the truth But Christs conveys and communicates his beauty to his bride every grace in that chaine about her neck wherewith Christ is ravished Caent 4.9 being as a costly Jewel set in fine gold and whensoever he calls a man to an heavenly kingdome as once Saul to an earthly he makes him to be of another spirit then before and to walk worthy of God and worthy of the vocation wherewith he is called Eph. 4.1 SECT V. Reason 5. LAstly God hath already glorified his people so the Apostle doubts not to deliver himself of sanctification begun here Reas 5 Rom. 8.30 and to be perfected hereafter set them together with Christ in heavenly places given them the earnest of their inheritance for a pawn of the whole bargaine Ephes 2.6 the first-fruits of the spirit as a foretaste a pledge of the whole harvest garnished them with that grace that will one day be glory nay is so already for what is grace but glory begun and what is glory but grace perfected They differ not in kinde but degree only whence it is that grace is in scripture put for glory and glory again is used for grace yea that Gods people 1 Pet. 4.14 for their graces are called the Glory Esay 4.5 46.13 as having the spirit of glory and of God resting upon them Indeed there is a naturall glory stampt upon the very persons of true Christians Colos 2. ult such as those that are but meer civil men cannot chuse but honour as the Hittites did Abraham Thou art a Prince of God among us nay the wicked and worst of men as Jehoram did the Prophet Elisha over whom when sick he wept out O my father Acts Mon. my father the horsemen of Israel and charets thereof And Master Bradfords death is said to have been bewayled of many Papists also that knew his piety in his life and patience in his death so much honour God did him in the consciences of his very enemies Vnde indicatur conscientiae puritas causae benitas Malcolm in Act. 7 Ephes 4 Mat 4 Cant. 4. Wisdome maketh the face to shine as it did St. Servens They saw his face as the face of an Angel such was the goodnesse of his conscience his cause and his courage And could they have seen his inside they should have discerned and admired a farre greater glory that new man I mean that new world above-mentioned that after God or according to the likenesse of the heavenly paterne is created in righteousnesse and true holinesse The transcendent beauty and bravery whereof is such that the Lord Christ himself who was nothing moved with an offer of the glory of the whole world professeth himself ravisht and lost in love toward a sanctified soul For albeit we are sanctified but in part and there be yet many flawes and blemishes in the best whiles here yet he considers us as we are in himself and as we shall be in the state of perfection like as we do kings children Colos 3.3 whiles yet in their nonage For when Christ who is our life shall appear then shall we also appear with him in glory Israel in the mean-while is his glory Esay 46.13 a crown and a diadem in the hand of Jehovah actually possest of heaven aforehand as it were by turf and twig Joh. 5.24 1 Joh. 3.14 And albeit the Saints have not yet attained to the full degree of the shining brightnesse of
fall not from our own stedfastnesse lest Judah also fall with them Lest we be wrapt up in the same condemnation lest we follow Germany in her plagues as we began apace to do in her sins for the which we have also already severely smarted If Judah comply with Israel in false worship they shall fall with Israel God is not tied to any people but can well be without them The Lord is with you whilst ye are with him If ye seek him he will be found of you but if you forsake him he will forsake you 2 Chron 15.2 But will the Lord be certainly found of them that seek him yes if they seek him seriously and seasonably in a time when he may be found Psal 32.6 Esay 55.6 and before he be utterly departed But here was the mistake and the mischief of it These Apostata's went to seek the Lord and they went with their cost but they came too late they had sinned away their God and wiped off all their comfortables as Saul had done before them The Philistims are upon me saith he and God hath forsaken me he answereth me no more neither by Prophets nor by dreams c. It is said 1 Sam. 28.15 1 Chron. 10.14 that Saul did not enquire of the Lord therefore he slew him He did and yet he did not because he sought him not with all his heart his devotion was fained and forced Now it is a rule in the Civil Law Ficta pro factis non habentur nec videtur fieri quod non legitimc sit Fained service is lost labour neither is that done to any purpose that is not orderly done And this was the case of these sacrificers in the next verse Sodomites God calleth them Esay 1.10 Verse 6. They shall go with their flocks and with their heards Cursitabunt they shall out up and down from altar to altar with all their stock as if they would buy off their sins redeem their sorrows with hecatombs and store of holocausts and then be ready to say as that Heathen Emperour did when he was to meet his enemie in the field Non sic Deos coluimus aut sic viximus ut ille nos vinceret Antonin Philosoph ap Vulcat Gallic in Avâ—â—io Cassio Mic. 6.7 we have not so served the gods or lived so that the enemy should have the better of us They thought they had merited better at Gods hands by their thousands of rams and ten thousand rivers of oil then to fall as in the former verse then to be relinquished by him as here Lo this is the guise of gracelesse hypocrites by their outward performances they think to oblige God unto them and by their good deeds to set off for their bad Thus Brunheldis that French Athaliah after many murders and much mischief wrought by her Anno 600. built many Colledges for Priests and Monks in Burgundy and Austria Eo scilicet beneficio maleficia sua expiavit saith the French Chronicler Epit. hist. Gal. pag. 25. Dan. hist. fol. 76. thereby thinking to satisfie for all her cruelty So here in King Stevens time there were more Abbeys built then in an hundred yeers before So the Papists at this day spend and are spent in their blinde devotions they lavish money out of the bag and run up and down from Saint to Saint with their cost They pray publikely in publike calamities Quarantoras Italico nomine istas preces vocant Polan in loc quem consule for fourty hours together by the Popes command that they may pacifie God and divert his displeasure For the same cause they make the same man in their greater Cities appointed to preach every day in Lent without intermission so as six dayes in the week he preacheth on the Gospel of the dayes and on the Saturday in honour and praise of our Lady as they call her Lo thus they go as they think Spec. Europ to seek God with their will-worship and work done c. but they finde him as little as they did here with their flocks and with their herds And why First they go to seek him they run but in a wrong way and so fulfill that sacred proverb He that hasteth with his feet sinneth for the faster he runs the farther he is out Next Prov. 19.2 they pretend to seek him but indeed they seek themselves they seek him but it is to be rid of his rod they do not so much serve him as serve themselves and their own turns upon him as those hypocrites in Zachary fasted to themselves Zech. 7. not to get off their sins but their chains Thirdly they go with their flocks c. not mine but theirs saith God he will not so much as own them though they were tendered to him in sacrifice because brought with a wicked minde Prov. 21.27 as Balac and Balaam did Num. 23.1 2. and as Cain did Gen. 4.5 to whom therefore God had no respect because he brought non personam sed opus personae not himself but his sacrifice as Luther hath it who also calleth all those Cainists that offer to God the work done but present not their bodies for a lively sacrifice Rom. 12.1 Hence he rejects their services with infinite disdain as Esay 1.11 12. and 66.2 3. though never so numerous and precious Mic. 6.7 Hos 8.13 And to set forth this as he calleth them here their flocks and not his so Fourthly he calleth them flocks and herds not sacrifices that was too good a name for them Thus Ier. 7.21 in scorn he calleth their sacrifice flesh such as was ordinary sold in the shambles And thus also Hos 9.4 speaking of the meat-offering appointed Lev. 2.5 he calleth it their bread for their souls or for their life and livelihood the bread for their naturall sustenance and saith it shall not come into his house he will none of it See Mal. 1.7 with the Note but they shall not finde him Non erit ipsis domi non favebit eis saith an interpreter here he will not be at home not within to open to them when they knock at his doore he will be as strange to them as ever they were to him because they bring him not that best sacrifice of a broken heart and because they come too late when the gate of grace is shut when the gale of grace is over when he hath fully resolved upon their ruine and will not repent when he hath withdrawn himself from them Heb. hath snatcht away himself hath thrown himself out of their company 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Peter threw himself out from the rude souldiers into a by-corner to weep bitterly Mark 14.72 Cum se proripuisset so Beza rendreth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When God is well pleased with his people they can no sooner cry but he will say Here I am Isay 58.9 And though they offer but small things unto him as Samuel did a sucking lamb 1 Sam 7.9 they are highly
commandeth but the Gospel helpeth God by his spirit assisting and further accepting pence for pounds the will for the work the desire for the deed done c. and laying meate before us meate that the world knowes not of hidden Manna the convivium juge of a good conscience c. Vers 5. He shall not return unto the land of Egypt That is he needs not run to Egypt for help as King Hosea did nor to the Assyrian to whom they were tributaries from the time of Menahem for they wanted nothing and less should have wanted if they would have been ruled by me but they refused to return He was not to have returned to the land of Egypt or of the Assyrian who is his king so some read the text Others sense it thus When I threaten them with the Assyrian they think to shift and shelter themselves in Egypt but I shall keep them thence or find and ferret them out there God knowes how to cross wicked men of their will to spoyle their plots Egypt shall prove no better then a broken reed running into the hand of him that leaneth on it 2 King 18.21 The Egyptian was ever an enemy to Israel and though for his own ends he gave goodly words and seem reconciled yet such Reconciliations are but vulpinae amicitiae But were he never so fast a friend yet sin-guilty Israel shall not have their an Asylum nec stabile stabulum see Chap 9.3 with the Note because the desire of the wicked shall perish Psal 112.10 They take counsell together but it shall come to nought they speak the word but it shall not stand Esay 8.10 Confer Esay 30.1.2 and 31.1.2.3 Prov. 21.38 but the Assyrian shall be his king Will they nill they they shall be carried captive to Assyria and sith they will needs be crossing of God he will cross them much more he will walk contrary to those that walk contrary to him Lev. 26.21 and be as froward as they for the hearts of them Psal 18.26 They will not return to me saith the Lord they shall not therefore return to Egypt they will not submit to my scepter they shall therefore have the Assyrian for their King that proud cruel stout-hearted Prince Isay 10.5.7.12 who will tyrannise over their bodies and over their cattle at their pleasure so that they shall be in great distress Neh. 9.37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they refused to return Heb. they disdained to do it scorned the motion slighted the messenger Sen in Agamem Plus est a viâ—s se revocaesse quà m vitia ipsa necivisse Amb. in Psal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By their sins they had run from God by repentance they should have returned unto him and then the amends had been well-nigh made for Quem poenitet peccasse paenè est innocens the penitent is in almost as good a case as the innocent Ambrose saith he is in a better But for these men to all other their sins to add obstinacie and impenitencie as Herod to all his former evils did the death of the Baptist this was to heap up wrath against the day of wrath Rom. 2.5 The word here rendred refused is by the Seventy turned They would not That therefore thy returned not to God it was the fault of their will True it is they had no power to turn themselves but the cause of that inability too was in themselves They therefore neither could nor would return and both by their own fault and folly Vers 6. And the sword shall abide on his cities Heb. shall keep residence or rush upon his cities It can do no less it cannot return into the scabbard rest or be still till the Lord who put it into commission call back againe his commission Jer. 47.6.7 It is a dreadfull thing when the sword abideth on a people as in Germany that stage of warr Ireland still a land of divine ire c. England hath some Halcyons at present incredibili celeritate temporis brevitate à Pompeio confectum Aug de Civ Dei Mr. Burr praise be given to God and let every good man pray with David scatter thou the people that delight in warr Psal 68.30 The Piraâ—s warr was dispatcht by Pompey with incredible swiftness to his eternall commendation And we have cause to bless God saith a countryman of ours that God hath raised up instruments for us who have hazarded the shortening of their own lives for the shortning of the warr who have done their worke of late as if they had took it by the great c. And the same Author observeth that it is a sad thing for the sword to be in the field but for the sword to be in the cities it is much more sad and he instanceth in JerusaleÌ„ out of Josephus Jos de bell Jud l. 7. c. 7. where the number of the slaine was eleven hundred thousand We may further instance in that unhappy city of Magdeburg in Germany where so much cruelty was exercised first by Charles the fift much regrated by him at last in his retired life taking account of his actions since that in our memory by Mounsier Tilly who like a bloody villain put to the sword there twenty thousand persons at least of all ranks ages and sexes Mr. Clark life of K. of swed 23. that great city also he burned down utterly turning it into cinders excepting an hundred nine thirty houses c. The like immanity was exercised by the Popes champions upon the poor Protestants at Angrogue in France where they killed and burned without mercy but could never set fire upon the two temples there nor upon the Ministers house Act and Mone 880. which remained whole the houses round about being all consumed with fire and shall consume his branches and devour thèm His branches or his villages which are as branches of the greater cities The trees of America but especially of Brasile are so huge that it is reported of them Abbbots Geog. p. 271. that severall families have lived in several armes or branches of one tree to such a number as are in some petty village or parish here The greater cities are as the body or-root of a tree the villages as the branches The scripture oft calleth them mother and daughters as Heshborn and all her daughters That is villages Num. 21.25 as the Chalde there explaineth it See Ezech. 10.44.45.46.48.53 hence we read of a citieand mother in Isracl 2 Sam. 20.19 Branches also are called daughters of the trees they grow from Gen. 44.23 The word here rendred branches is by some rendred Barres by others Diviners or Liers as the word here used is interpreted Jer. 50.36 A sword is upon the liars or diviners and they shall dote potest Augur Augurem videre nou ridere saith Tully of such diviners that is Can they one looke upon another and not laugh considering how they gull people with their lies and fopperies The sword
and that because of the disloyalty and treachery that is therein Other mens sinnes are rebellions against God but the saints sins are treacheries because against the covenant Let such therefore look to themselves and walk accurately or they shall be sure to rue it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 5.15 God 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 bee let alone to grow wild His own he will not fail to punish 1. In case of scandall as David 2. For sins unrepented of though not scandalous Oh the bloody wails that God hath left upon the backs of his own dear children for such sins Bastards may scape scot-free but sonnes shall pay for it Ingentia benesicio slagitia supplicia The punishing Angel is bidden begin at Gods Sanctuary Magdeb. Praefat. ad Cent. 5. Ezek. 9. He will be sanctified in all that draw neer unto him Levit. 10.3 Sanctified I say either actively or passively either in the sincerity of mens conversation or in the severity of their visitation at which time his Articles of enquiry will be very strict and criticall against his own professed people who are therefore worse then others and shall therefore speed worse because they ought to be better Verse 3. Can two walk together except they be agreed God permits his people to walk together with him in an humble familiarity but then they must take care that familiarity breed not contempt and that they conceit not that hee will connive at their iniquities or that their holy services will bear them out iâ— any known sinne He is just and jealous of his glory wherein he should be no small loser if he did wink at any besides involuntary sailings and unavoydable infirmities for which there is a pardon of course if sued out If I shall walk with you saith God as a father friend husband you must agree with me consent and conform to me idem velle idem nolle will and nill the same that I do or else I shall walk with you no otherwise then as a severe judge or cruel enemy Levit. 26.24 as a lion with the prey that he hath taken as the fowler with the bird hee hath caught or the hunter with the wild beast he hath gotten into his snare Verse 4. Will a lion roar in the forrest when c. It is said of the Lion that he sets up a double roar Pâ—ut lib. de indust anima first when he descrieth his prey next when he seizeth it Then saith Plutarch he roareth or rather belloweth like a bull that other beasts may come to him and take part with him It is not for nothing that the lion uttereth his voice much lesse that Almighty God thundereth and threatneth by his Prophets your sins without repentance will be your ruine according to those threatnings though you are so sturdy or at least so stupid as to fear them no more then Behemoth doth the iron weapons Jeb 40. which are esteemed by him as strawes or bull-rushes Shall the wrath of a King be as the roaring of a lion Prov. 19.12 and as the messengers of death Prov. 16.14 and shall Gods menaces be slighted will vile men imagine him a God of clouts One that howsoever he speaketh heavie words will not do as he saith intends them no otherwise then in terrorem for fray-bugs Surely they will finde it far otherwise and it must be concluded that being already sentenced either their beds are very soft or their hearts very hard that can sleep securely in so deplorable a condition Surely Gods predictions shall have their accomplishment 1 Sam. 3.19 15.29 Beleeve them therefore Stand in awe and sin not sith he that despiseth the word shall be destroyed but hee that feareth the commandement shall be rewarded Prov. 13.13 See the Note there Will a youg lion cry out of his den q. d. Is it for nothing that God so terribly threatneth Is there not a cause as David said in another case 1 Sam. 17.29 Surely as in the Revelation we never read that heaven opened but some great matter followed so here Hath the Lord spoken it and shall he not do it Never think it Oh think of God as of one not to be thought of as One whose wisdom is his justice whose justice is his power whose power is his Truth and all himself He is the God of Amen Psal 31.6 faithfull and true he can as soon die as lie neither can he be hindered or resisted as Angels men and devils may In the creature there is an essence and a faculty whereby they work as in fire is the substance and the quality of heat Now between these God can separate and so hinder their working as in the Babylonish fire In the Angels there is an essence and an executive power God comes between these oft and hinders them from doing what they would Not so in God who is most simple and entire armed with power irresistible to tame his rebels Every morning doth he bring his judgement to light he faileth not but the unjust knoweth no shame Zeph. 3.5 the fool passeth on and is punished Prov. 22.3 Verse 5. Can a bird fall in a snare upon the earth c Think you that all things are carried here by blind fortune and not by a particular providence as if mundo nullus inesset Rector incertâ— fluerent mortalia casu Will you say of the evils you have suffered in the language of Ashdod 1 Sam. 6.9 1 Cor. 10. It is a chance Is that Heathen-Idol Fortune any thing in the world more then a blasphemie spued out by the devil against the divine providence Can a sparrow fall to the ground or any the least bird into a snare upon the earth without your heavenly Father Matth. 10.29 Birds flying seeme to be at liberty yet are guided by an over-ruling hand They fall sometimes into a gin and do not you thereupon conclude that some fowlers hand is in it Lo you are insnared and insnarled by your enemies and can you not discern that it is the Lord who hath done it Lam. 3.37 38. Act. 17.25 28. Eccles 9.12 For man knoweth not his time nor his chance ver 11. as the fishes that are taken in an evil net and as the birds that are caught in the snare so are the sons of men snared in an evil time when it falleth suddenly but providentially upon them Or shall one take up a snare from the earth c. No wise fowler will take up his nets till he have gotten his prey No more will God withdraw his hand or call off the enemy and the avenger till he have his designe till he hath either reformed or ruined you Verse 6. Shall a trumpet be blowen sc out of a watch-tower in time of war to sound an alarme and to say Hannibal ad portas the enemy is at hand the Philistines are
Fiat without toole or toyle Esay 40.28 This the blind Heathens saw Plutarch de Iside Oâ—yr and thus hieroglyphically set forth In Thebe a town of Egypt they worshipped a God whom they acknowledged to be immortall And how painted they him In the likenesse of a man blowing an egge out of his mouth to signify that he made the round world by his word and createth the wind The worlds beesome as Rupertus calleth it wherewith God sweepeth his great house and whereby he setteth forth his inexpressible power See for this Psal 18.11 and 148.8 Iob. 28.25 Ier. 10.12 Senec lib. 5. Nat quaest cap. 18. And although we cannot tell whence it commeth or whither it goeth Iob. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet can we with Cruciger contemplate the footsteps of God in this and other creatures saying with Paul that God is so neer unto us that he may be almost felt with our hands and declareth unto man what is his thought what language he hath in his heart quid sermocinetur quidve cogitet Drus what he talketh within himself as the rich fool did Luk. 12.17 Jesus knew the Pharisees thoughts yea thou understandest my thoughts afarr off saith David Psal 139.2 even before I conceive them Hierom and Theodotion referre the affix to God Eloquium suum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Seventy reade thus Who declareth unto man his Christ sensu pio et egregio saith Mercer sed alieno for Ma-sicho they reade Meshichio perperam that maketh the morning darknesse As he did at Sodome whereon the Sun shon bright in the morning but ere night there was a dismall change So in Egypt Exod. 10.22 so in Jury at Christs death Mat. 27.45 Let this learne us to blesse God for the light both naturall Gen. 1.4 and supernaturall 2 Cor. 4.4.5 and to pray that our Gospell-sun may not set at noon-tide nor our light be put out in obscure darknesse but rather that he would make our darknesse morning for so the words may be read here by clearing up those truthes to us that yet lye in part undiscovered Oh cry after Christ as the poor man in the Gospell Lord that mine eyes might be opened Oh that thou wouldest give me sight and light Sun of righteousness shine upon my dark soule and treadeth upon the high places of the earth As being Higher then the highest Excelsus super Excelsos Eccles 5.8 terrible to all the kings of the 〈◊〉 those dread soveraignes Psal 76.12 the most high God Gen. 14.18 and 22. that hath heaven for his throne and earth for his foot-stoole yea those highest places of the earth the tops of mountains and rocks inaccessible But who is this King of glory The Lord the God of Hosts is his name Give therefore unto the Lord O yee mighty give unto the Lord Psal 29.1 glory and strength Give unto the Lord the glory due to his name worship the Lord in the beauty of holinesse c. Exalt yee the Lord our God Psal 99.5 and worship at his footstool for he is holy CHAP. V. Verse 1. HEar ye this word A new sermon as appeareth by this new Oyer not unlike that of S. Paul Act. 13.16 Men of Israel and ye that fear God give audience or rather that of Diogenes who cried out at Athens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hear O ye men And when as thereupon a great sort of people resorted to him expecting some great matter he looked about him and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I called men and not varlets They were no better surely that our Prophet had to deal with Isai 1.4 Ah sinfull nation a people laden with iniquity a seed of evil-doers children that were corrupters they had forsaken the Lord provoked the Holy One of Israel they had increased revolt Hence this onerosa prophetia this word this weighty word this burdensome prophecy which I take up against you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onus Heb. lift up being scarce able to stand under the burden of it See the Note on Mal. 1.1 And it is against you not for you but that 's your own fault for do not my words do good to him that walketh uprightly Mic. 2.7 Excellently Austin Adversarius est nobis quandiu sumus ipsi nobis c. The word of God is adversary to none but such as are adversaries to themselves neither doth it condemne any but those that shall be assuredly condemned by the Lord except they repent But we have in a readinesse to revenge all disobedience saith the Apostle 2 Cor. 10.6 and if any man will hurt Gods faithfull witnesses for discharging their duties fire proceedeth out of their mouth and devoureth their enemies and if any man will hurt them he must in this manner be killed Rev 11.5 for Elisha hath his sword as well as Jehu and Hazael 1 King 19.17 And when Elisha unsheatheth and brandisheth his sword it is a fair warning that the sword of Jehu and Hazael are at hand See Hos 6.5 Jer. 1.18 even a lamentation Heb. a very bitter lamentation Ezek. 19.14 like those of Jeremy for Judah or of the mourners in Jerusalem Ezech. 9.4 or of Christ weeping over that city Luke 19.41 42. Or of Paul bewailing his wretched countreymen Rom. 9.3 and 10.1 or of the two witnesses clothed in sackloth Rev. 11.3 the habit of mourners or of Athanasius who by his tears as by the bleeding of a chast vine sought to cure the leprosie and prevent the misery of that tainted age Heu heu Domine Deus was the cry of the ancient Christians Flete nefas magnum nam toto flebitis orbe Their books are like that in Ezekiel written on both sides Cardan and there was written therein lamentations and mourning and wo Ezek. 2.10 This of Amos was a sad song a dolefull ditty a lamentable prophesie of Israels utter destruction as it followeth in the second verse where Prophet-like hee speaketh of it as already done notwithstanding their present prosperity and tranquillity And have not Englands Turtles groaned out for a great while the sad and lamentable tunes of wo and misery to this sinfull nation and plainly foretold what we have felt already and have yet cause enough to fear Ah! great be the plagues that hang over England Act. Mon. 1667. said Mr. Philpot Martyr long since Happy shall that person be whom the Lord shall take out of this world not to see them c. And the like said Rogers our prâ—to-martyr Bradford Ridley Lever c. besides the concurrent predictions of Gods faithfull servants a-late whose hearts and tongues he hath so guided as that they all as one man have denounced heavie judgements and taken up loud lamentations against us Now as before great stormes cocks crow loud and thick so is it here and so it should be Exod. 32.31 32. Jer. 18.20 Ioel 2.17 else God will be displeased Ezech. 13.5
riches shall be made a spoil to the souldier Impius haec c. and thou shalt die in a polluted land i. e. In Assyria filled with the uncleannesse of the inhabitants from corner to corner as Canaan was Ezra 9.11 Lev. 26.38 Here thou shalt die for thine abominable idolatries to thy great regret Seldom do such escape the visible vengeance of God as by virulent tongues or violent hands persecute his true Prophets Whether Amos for his boldnesse was first scourged by Amaziah and then wounded to death by his son Vzziah as some will is uncertaine and Israel shall surely though thou wouldst not beleeve it verse 11. CHAP. VIII Verse 1. THus hath the Lord God shewed unto me viz. in this fourth vision whereby for better assurance and to shake them out of their desperate security Israels utter ruine is again foretold by a lively type which is here 1. propounded 2. expounded verse 3 5. that he may run that readeth it and none may fall but with open eyes Hab. 2.2 And behold a basket made up haply in the form of a dog as the word Calub seemeth to import of Summer-fruits Heb. of Summer that is of that which the summer affordeth toward the end of it especially when fruits ripen and even fall into the hand of the gatherer The summer it self hath its denomination from a root that signifieth to awaken Schindler Pagnin because then the fruits and flowers that seemed to be asleep all winter-long do awake as it were and shew themselves Verse 2. Amos what seest thou This the Lord asketh to stir up attention and affection in the Prophet who might haply need as much to be arroused as Zachary in like case did chap. 4.1 with whom it fared as with a drowsie person who though awaked and set to work is ready to sleep at it and I said A basket of Summer-fruit Apples saith Jerome figs say others and why not as well grapes ripened in the Summer-sun-shine Rev. 14.20 19.15 Whereby the Holy Ghost in the Revelation describeth such as are ready ripe for the wine-presse of Gods wrath Nahum compareth them to stubble laid out in the Sun a-drying that it may burn the better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nah. 1.10 The end is come upon my people An elegancy in the Originall beyond Englishing the Latine Interpreters have some of them assayed the like but they fall farre short of it The Old Testament is full of such Agnominations and God seemeth delighted with them See Jer. 1.11 12. 48.2 47.43 44. Lam. 3.47 Amos 5.5 Mic. 1.10 14. Zeph. 2.4 Exod. 2.10 Gen. 3.20 4.1 25. 5.29 17.5 21.5 6 c. There is a pedantique stile and a majestick an effeminate eloquence and a manly This latter is lawfull and may very well become the man of God who yet must not wit-wanton it in weightiest matters but shun those more gay and lighter flashes and flourishes wherewith the emptiest Celles affect to bee most fraught as they who for want of wares in their shops set up painted blocks to fill up vacant shelves as One well expresseth it The end is come upon my people Exitus exitium As the summer is the end of the yeer and the time of ripening fruits so now that this people are ripe for ruine An end is come is come is eome it watcheth for them behold it is come Ezek. 7.6 7. even the precise time and terme of their finall overthrow I will not again passe by them any more See chap. 7.8 God can passe by that is pardon his people better then any other Mic. 7.18 Ephes 6. like as they that are born of God and partake of the Divine nature can bear wrongs best of any compell them to go a mile they 'l be content if it may do good to go two yea as farre as the shoos of the preparation of the Gospel of peace will carry them But as the Saints of God may not be therefore injured which was Iulians jearing cruelty because they are meek so must not God be presumed upon and provoked because he is mercifull There is mercy with him that he may be feared saith the Psalmist for abused mercy turneth into fury and opportunities of grace are oft so headlong that if once past they are irrecoverable Wo be to that people or person to whom God shall say I will not again passe by you any more Verse 3. And the songs of the temple shall be howlings Heb. shall howle shall be turned into the black-santis as they call it cantus in planctum laetitia in lachrymas such as I hate chap. 5.23 and feel it grating mine ears as an harmonia discors there shall bee many dead bodies in every place Either through pestilence or sword Others read it thus In every place it shall bee said Proijce sile Out with them Make no words an earnest Aposiopesis See chap. 6.10 with the Note q. d. Patiently acquiesce in the just judgement of so mighty a God Or throw these dead bodies into pits and say nothing lest we be sequestred as unclean by the law It is no small misery to be under hard and heavy crosses and yet to be forced to dissemble and suppresse them to bite in pain and to disgest grief as horses do their choler by biting on the bridle I was dumb with silence saith David I held my peace even from good that is from just defence but my sorrow was stirred thereby my sore was exulcerate renewed as the Greek there saith and increased Psal 39.2 Give sorrow a vent and it will wear away Verse 4. Hear this ye that swallow up the needy that soop them up as drink our word soop seems to come of the Hebrew Shaaph that would make but a breakfast nay but a bit of them that would swallow them at once down their wide gullets and do for that purpose pant and even faint as well-nigh windlesse after them to devour them Hence they are called Man-eaters Cannibals Psal 14.4 See chap. 2.7 with the Note even to make the poor of the land to fail Heb. the meek of the land Poverty should meeken and tame mens spirits howbeit some are humbled but not humble low but not lowly Those that are both are oft oppressed by the Great Ones of the earth and even devoured as the lesser fish are by the bigger Ye have condemned and killed the just saith St. Iames to the wicked rich men of his time and he doth not resist you chap. 5.6 He onely committeth his cause to him that judgeth righteously 1 Pet. 2.23 and indeed he need do no more then so for God is the poor-mans king as James the fifth of Scotland was termed for his charity yea he is the worlds refuge Awlen Penaugh as the great Turk vaingloriously stileth himself and would have the world to take notice that such poor people as lament to him shall be relieved by him although his ministers fail them or
Church out of which went the law that is the Gospâ—l ver 2. See Esa 40.9 and 52.7 Heb. 12 22. There shall Christ raigne and so he did ever but now he shall declare himself to be Messiah the Prinâ—e Dan. 9.25 Lord and hâ—â—st Act. 2.36 Saviour and Soveraigne As king he 1. of rebels makes them sâ—â—jects willing to be ruled by him 2. He preserves them in that priviledge by his spirit 3. He gives them lawes far better then those of the twelve tables â—â— Rome which yet far exceeded saith Cicero all the learned libraries of the Philosâ—phâ—rs in worth and weight 4. He sweetly inclineth their wilâ— to yeâ—â—d universal obedience thereunto and to crosse themselves so they may please 〈◊〉 5 He rewards them with comfort and peace here and with life eternall hereafter 6. He destroyes all the enemies of his Church and then at last delivers up the kingdome to his Father 1 Cor. 15.24 not his essentiall kingdome as God but his oecâ—â—omical kingdome as Mediatour Verse 8. And thou O tower of the flock that is O Church of Christ who is oft compared to a shepherdesse in the Canticles here to a Migdal-â—der or tower of the flock that flock of Christ which hath golden fleeces precious souse in reference either to that tower Gen. 35.21 built for the safety and seâ—vice of shepherds or else to the sheep-gate in Ierusalem whereof read Nâ—h 3.1 and 12.39 so called from the sheep-market which for the conveniency of the Temple was neare to it as was also the sheep-pool called Bethesda Ioh 5.2 where the sacrifices were washed The world is a field the Church a fold in that field and a strong fold strong as a tower yea a strong-hold Ophel as it is stiled in the next words and that of the daughter of Zion that is of the Christian Church the inviolable security whereof is here noted unto thee shall it come even the first dominion such as was in Davidâ— dayes and Solomons laâ—ge rich peaceable prosperous terrible to other nations c. This was carnally understood by the Jewes who therefore drâ—ame to thiâ— day of an earthly kingdome and have in their â—ynagogues a crown ready to set upon the head of their Messiah whensoever he shall come neither were Christs disciples without a tincture of this Pharisaicall leaven whence their often-enquiries when the kingdome of God shall come and their frivolâ—us contests among themselves who should be the greatest in Christs kingdome who should sit at his right hand and at his left c. as if there should have been in Christs kingdome as in Solomons a distribution here of honours and offices And this groundlesse conceit hung as bullets of lead at their eye-lids that they could not look up to see that Christs kingdome was spirituall and not of this present world the kingdome shall come to the daughter of Jerusalem This the Jewes mistaking it as before pray earnestly that it may come citò Baxtor Syn Jud. citiùs citissimè bimherah bejamenâ—s with speed and even in our dayes oft throwing open their windowes to behold their King and to receive their long-looked-for preferment in his earthly monarchy Ver. 9. Now why doest thou cry out aloud Hout and houle q.d. hast thou any such cause to be so unreasonably and out ragiously impatient so long as Christ is thy king and counsellour What if there now be no king in thâ—e What if thy counsellour be perished A wo-case I confesse and great confusion most needes be the issue of it as it fell out in Ierusalem after Iosiah was slaine Confer Hos 3.4 with the Note there But yet there is hope in Israel concerning this thing neither need the Saints be so excessively dejected with outward crosses so long as Christ is with them and for them If Seneca could say to his friend Polybius Fas tibi non est salvo Caesare de fortuna tua queri Be thy case never so miserable Sen. ad â—olyb Consol thou hast no cause to complaine so long as Caesar is in safety How much lesse ground of mourning or murmuring have Christs subjects so long as He liveth and raigneth Gaudeo quod Christus Dominus est Calvin Epist alioqui totus desperassem writeth Miconius to Calvin of the Churches enemies I am glad that Christ is Lord of all for otherwise I should have had no hope of help at all David in deep distress comforteth himself in the Lord his God 1 Sam. 30.6 and Psal 119.94 I am thine save me saith He q. d. my professed subjection to thee calleth for thy care and protection of me and here he stayes himself Kings and Councellours are great stayes to a state but Christ is not tied to them These are but particular good things as is health against sicknesse wealth against poverty c. but Christ is an Vniversall good all sufficient and satisfactory every way proportionable and fitting to our soules and severall necessities Why then do we cry aloud as utterly undone why sing we not rather with David when at greatest under The Lord liveth and blessed be the God of my salvation Psal 18.46 It is God that avengeth me and delivereth me from the violent man c He is King of all the earth He is wonderfull in counsel and excellent in working c. It was a learned mans Motto Blessed be God that he is God and blessed be Christ that he reignes for ever that Counsel is his and sound wisdome that he hath understanding he hath strength Prov. 8.14 for pangs have taken thee as a woman in travel They have but they needed not hadst thou but turned into thy counting-house and considered thy manifold priviledges in Christ thy King and Counsellour We oft punish our selves by our passions as the lion that beates himself with his own taile Sed ô benè saith an Interpreter here quod sint hidolores saltem similes parturientium It is yet an happinesse that the Churches pangs though bitter Tarnou yet are no worse then as those of a woman in travell For 1. The paines of travell seldome bring death but life both to mother and child so do afflictions to the Saints 2 Cor. 4.17 Heb. 12.9 2. Travell comes not by chance nor for long continuance neither doth affliction Ioh. 7.30 Luk. 22.53 3. Travell is unavoidable and must be patiently born so must affliction or else we lose the fruit of it Act. 14.22 2 Tim. 3.12 4. Sharp though it be yet it is short so mourning lasteth but till morning Psal 30.6 and 73.24 and 135.14 Ioh. 16.15 Ier. 10.23 5. As the travelling woman hath the help of other women so hath the afflicted of God Angels and men 6. Lastly as she remembreth the sorrow no more for joy of a manchild born into the world so is it here Ioh. 16.20 Rom. 8.17 18. Verse 10. Be in pain and labour to bring forth c. Be sensible of thine ensuing captivity and take on but yet with hope
and higher that the Dâ—spâ—sers might be the more affected Behold ye despisers So St. Paul after the Septuagint whose translation he here followeth as most received and most making for his purpose Act. 23.45 the sense being one and the same for I will work a work in your dayes This phrase noteth the strong intention of God upon it as Ier. 18.18 to devise devises noteth strong plotting to mischief the Prophet So Christ is said to work a work Joh. 5.36 many do rather play their works then work them This is not God-like He is serious and through in his workes which ye will not beleeve though it be told you But put off all as those in the Gospel did with a God-forbid and so go on in sin till wrath come upon you to the utmost To this day we cannot get men to beleeve the truth of Gods judgments whilest they hang in the threatenings but one put-off or another they get through self-delusion or obstinacy of heart Lam. 3.65 next unto which followeth Thy curse upon them Verse 6. For loe I raise up the Chaldaeans that bitter and hasty nation The Chaldaeans were anciently the Philosophers of the Babylonians Babylon was a Province of the Assyrian Empire but not the same with Niniveh only walled about by Semiramis and by her called Babylon as Suidas noteth Niniveh was the Metropolis Babylon ruled by Prefects One of whom viz Merodach Baladan rebelling against Esar-haddon King of Niniveh translated the whole kingdome to the Babylonians Gualth using the help and counsell of the Chaldaeans famous for their wisdome and authority which yet was not done without the Lord who then stirred them up and now sent them against the Jewes to averge the quarrell of his covenant In like manner God hath in these last times raised up the Turkes that bitter and hasty nation bitter and bloody hasty and headlong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pursuing their victories and subduing in a short space many nations and kingdomes to their Empire Hence the Jews are in the former verse called upon to view among the heathen what havock the Chaldaeans had made that is should shortly make by overrunning Syria the greater part of all Asia and some part also of Africa In the greatnesse of the Turkish Empire is swallowed up at this day both the name and Empire of the Saracenes the most glorious Empire of the Greekes the renowned kingdomes of Macedonia Peloponnesus Epirus Bulgaria Servia Bosina Armenia Cyprus Syria Egypt Judaea Tunes Argeirs Media Chaldaea with a great part of Hungary as also of the Persian kingdome Turk Hist pref to the Reader and all the Churches and places so much spoken of in scripture the Roman only excepted which yet he daily threateneth and in briefe so much in Christendome as far exceedeth that which is thereof at this day left In fine no part of the world is left untouched by the Othoman monarchy but America only Turk hist 132. not more happy in her rich mines then in that she is so far from so great and dangerous an enemy The King of Spaine of all other Princes Mahometan or Christian that border upon the Turk is best able to wage war with him How far and with what bitternesse and hast he hath carried on his Catholike Monarchy is better known then that it need here to be related Q. Elizabeth put a stop to him Cambd. Elisab 285. Captaine Drake and his souldiers when they took Sancto Domingo Anno. 1585. where his arms were to be seen in the town-hall with this inscription Non sufficit orbis derided his avarice and ambitions but the poor Indies groane heavily under his cruelty and Grynaeus commenting upon these words that bitter and hasty nation Tribuuntur illis duo saith he Two things are here attributed to the Chaldees bitternesse and swiftnesse in undertaking and dispatching conquests quibus dotibus Iberos nostra aetate praeditos proh dolor experimur this by wofull experience we find now adayes too much verified of the Spaniards Verse 7. They are terrible and dreadfull Or horrible Such as were those gyants called Emims Deut. 2.11 Gen. 14.3 and far more formidable then that Disputant at Paris who would needes be stiled Horribilis Sophista De caus cor art lib. 3. the Horrible Sophister non minorem eam appellationem ratus saith Vives quam Africam aut Asiatici taking it for as great an honour as to be a Conquerour their judgement and their dignity shall proceed of themselves i. e. They shall do as they list their lust shall be their law Pellitur è medio sapientia vi geritur res See Psal 12.4 5. Exod. 5.2 These Chaldaeans will be their own carvers ministring law according to their own pleasures Ipsa sibi judicabit et decretum suum exequetur vel ex decreto suo exequetur Sic Symmachus Vide Plin. lib. 8. cap. 17. and lib. 1. c. 10. cap. 73. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The honour also and dignity of this nation now base and obscure shall grow up and appeare Verse 8. Their horses also are swifter then the leopards Or Panthers famous for their swiftnesse whence the proverb Panther â velocior The horse is so swift in service that the Persians as Pausanias hath it dedicated him to their god the Sun as the swiftest creature to the swiftest god See Iob. 41.20 Prov. 21.31 and are more fierce then the evening wolves Heb more sharp set after that they have been held hunger bit and empty all the day long See Virg. Aeneid lib. 9. ver 59. c. Oppian lib. 1.3 Homo homini lupus One man left to himself is a wolf nay a devill to another The Metaphor is here taken from sharpest swords which quickly cut and their horsemen shall spread themselves with incredible swiftnesse which in war is most necessary and usefull as Julus Caesar experienced and we in our late commotions and their horsemen shall come from far The Jews were secure of the Chaldaeans as being far remote but that shall be no hinderance they shall flee as the Eagle that hasteth to eat In singulis verbis pondus est saith Drusius Here each word hath its waight Job 9.26 for he that hasteth on his way is said to flie and the Eagle is swifter of flight then any bird and especially when she hasteth to eat Of the Eagles swiftnesse why and whence See Ambrose Hexam l. 1. c. 14. Ver. 9. They shall come all for violence that by force and violence they may carry all before them Fit via vi Cedit viribus aequum They are set upon 't and will have it so their faces shall sup up as the East-wind that ventus urens exiccans they shall blast all they look upon Euroclydon-like they shall overturn all Act. 27.14 Lib. 2. c. 28. Navigantium pestem the Mariners misery Pliny calleth this wind for the hurt it doeth by sea Some read it Their faces shall look towards the East
〈◊〉 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
have dealt by revenge and have taken vengeance with a deceitfull heart to destroy it for the old hatred Ezek. 25.15 17. and 26.2 Therefore I will execute great vengeances upon them with furious rebukes and they shall know that I am the Lord when I shall laymy vengeance upon them 2 Sam. 13.39 Joab never pleased David better then when he made intercession for banished Absolom for the soule of king David longed to go forth unto Absolom whom yet he had very just cause to be greatly displeased with God in a heat as it were against Israel offereth Moses a great fortune Exod. 32.10 but would have taken it very ill that Mosâ—s should have taken him at his word He is but a little angry with his people and soon repenteth him of the evill But woe be to those that help forward the indignation that deale by Gods afflicted as the Herd of Deer do which when any of the herd is shot the hest push him out of their company Camden It is said of Q. Elisabeth that she hated ho lesse then did Mithridates such as maliciously persecuted vertue forsaken of fortune Think the same of God He weareth his rod to the stumps and then throwes it into the fire He sets his horse-leeches to his people when he findes them sick of a plethory of pride when fulnesse hath bred forgetfulnesse saturity security and suffereth them to suck rill they burst and then treads them under his feet and puts them away as drosse Psal 119.118 119. Verse 16. Psal 42.7 Therefore thus saith the Lord Thus one deep calleth another the lower deep of our misery the higher deep of Gods mercy As Craesus his dumb son burst out into Kill not king Craesus so when enemies are ready to devoure the Church Gods bowels work he can hold no longer but cryes Save my child Handle the yong man gently for my sake See Ier. 31.20 Isa 57.16 I will not contend for ever neither will I be alwayes wroth for the spirit should faile before me c. when the child swoons in the whipping God let falls the rod and falls a kissing it to fetch life into it againe A Physitian in some cases purgeth his patient till nothing be lest almost but skin and bone or blooddeth him ad deliquium animae till he faint and sink but yet his care is still to maintain nature so this heavenly Father and Physitian is carefull to keep up the spirits of his suffering Saints by comforts and cordials as here I am returned to Ierusalem with mercies Miserationibus visceralibus with multitudes of tender mercies that flow from the inwards from the bowels from the bosom and bottom of the heart had that of a Parent nay of a mother toward her child in an extremity as 1 King 3.26 And here observes how fully and sweetly the Angels prayer verse 12. is answered even ad cardinem desiderij Aug. Confes lib. 5. c. 8. God not only grants him according to his own heart but fulfills all his counsell as it is Psal 20.4 Le ts it be to him even as he will nay gives him an enlarged answer presseth upon him as Naaman did upon Gehezi's two talents when he desired but one How long wilt thou not be mercifull to Jerusalem saith He behold I am returned to Jerusalem with many mercies saith God I went away and hid me from it in my anger Hos 5.15 but am come again with many comforts to relieve it As all light is from the Sun and all waters from the sea so is all comfort from God In thy light shall we see light but Thou diddest hide thy face and I was troubled Psal 30.7 as when the Sun is eclipsed all creatures here flag and hang the head there is a drooping in the whole frame or nature and as when the extracting force of the Sun leaves the vapours that are drawn up they fall down again to the earth So sares it with the Church If God withdraw she lyes all amort yea she lieth open to all sorts of evils and enemies for her shadow is departed from her But he cannot be long absent such is his love he will repent for his people when he seeth their power is gone Dent. 32.36 when there is a dignus vindice nodus an extremity fit for divine power to interpose when misery weighs down nothing but mercy turns the scale then at furthest in the very turning and criticall point He will return to Jerusalem with mercies He will return to her not as the winter sun that casts a goodly countenance when it shines but gives little comfort and heat but with a Cornu-copia of all manner of blessings will he come my house shall be built in it saith the Lord of Hosts and a line shall be stretched forth upon Jerusalem that is both Church and State shall flourish God will both do good in his good pleasure unto Sion be will also build the walls of Jerusalem Psal 51.18 but mark that he saith in his good pleasure as here in tender mercies to teachus that all the good we enjoy is merely of mercy it is all of free grace for otherwise there should not be so much as any face of Church or common-wealth as we see in the Jewes at this day a miserable dissected people because Lo-ruhamah Hos 1. such as have not obtained mercy Then Ancestours acknowledged with all thankfulnesse for so undeserved a favour that Except the Lord of Hosts had left unto them a very small remnant Isay 1.9 they should have been as Sodom and like unto Gomorrah Had not the Angels laid hold upon Lots hand and the good Lord been mercifull unto him Gen. 19.16 he also had perished amongst those sinners against their own soules Jehoshua was a brand pluckt out of the fire Zech. 3.2 And when One said to Mr. Bradford the Martyr God hath done much for you since I first knew you and hath wrought wonderously in you to his glory he thus answered Truth it is for He hath dealt favourably with me Act. Mon. 1473. Ezra 9.13 in that he hath not punished me according to my sins but hath suffered me to live that I might seek repentance Thou hast punished us lesse then our iniquities deserve saith Ezra And it is of the Lords mercies that we are not consumed saith the Church because his compassions faile not Lam. 3.22 Verse 17. Cry yet saying Thus saith the Lord of Hosts my cities Here are foure Yets in this one verse and all very gracious ones to break their hard harts and to raise their faith in his promised mercies For it is as if God should say Though I was sore displeased with your Fathers and ye are risen up in their roomes a very rate of rebels so that I have had indignation against you full seventy yeers ver 12. yet I do you to know and by my Propher I proclaime with great earnestness and evidence of truth that I do
their cruelty the valour of the patients the savagenesse of the persecutours strove together till both exceeding nature and belief bred wonder and astonishment in beholders and readers These were those lion-like men of the tribe of Judah that took the kingdom by violence Judah which signifieth the Confessour had the kingdom as Levi had the Priest-hood both forfeited by Reuben who was weak as water Gen. 49. and I will save the house of Joseph that is Ephraim but for the ten tribes whom God here promiseth to save not to bring back saith the Geneva-Note on Ver. 9. But others there are that gather from these words and these that follow that God will not onely preserve them but reduce and resettle them in their own countrey yea and multiply them so abundantly as that their countrey shall not be able to hold them Verse 10. Whence cometh Ashurs and Egypts subjection to Christ that is all the tract of the East and of the South verse 1. and their perpetual establishment in the faith Verse 12 And I will bring them again to place them I will place them in their houses as Hos 11.11 The Sept. render it I will cause them to dwell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compos The Caldee I will gather together their captivity Some special mercy is assured them by this special word of a mixt conjugation for I have mercy upon I them Here 's a double cause alledged of these so great and gracious promises and both excluding works First Gods mere mercy Secondly his Election of grace for I am the Lord their God This latter is the cause of the former for God chose his people for his love and then loveth them for his choice The effects of which love are here set down 1. That he heareth their prayers I will hear them 2. That he reaccepteth and restoreth them in Christ as if they had never offenced against him They shall be as though I had not cast them off That was a cutting speech and far worse then their captivity Jer. 16.13 When God not onely threateneth to cast them out of their countrey into a strange land but that there he would slew them no favour Here he promiseth to pitty them and then they must needs think deliverance was at next door by and they shall be as though I had not cast them off And this the sooner and the rather because they called them out-casts saying This is Zion whom no man seeketh after Jer. 30.17 The Jewish Nation saith Tully shew how God regards them that have been so oft overcome viz. by Nehuchad-nezzar Pompey c. God therefore promiseth to provide for his own great name by being fully reconciled to his poor people whom the world looked upon abjects for I am the Lord their God And if I should not see to their safey Psal 119. it would much reflect upon me This David well knew and therefore prayes thu I am thine Lord save me and will hear them Or I will speak with them speak to their hearts It is no more saith One then if a man were in a fair dining-room with much good company and there is some speciall friend whom he loveth dearly that calleth him aside to speak in private of businesse that neerly concerneth him and though he go into a worse room yet he is well enough pleased So if God in losse of friends houses countrey comforts whatsoever will speak with us will answer us the losse will be easily made up Philip Lantgrave of Hesse being a long time prisoner under Charles 5. was demanded what upheld him all that time He answered that he had felt the favour of God and the Divine consolations of the Martyrs There be Divine comforts that are felt onely under the crosse I will bring her into the wildernesse and there speak to her heart Hos 2.13 Israel was never so royally provided for with Manna Quails and other cates as when they were in the wildernesse The crosse is anointed with comfort which makes it not onely light but sweet not onely not troublesome and importable but desirable and delightful saith Bernard Thy presence O Lord made the very gridiron sweet to Laurence saith another How easily can God make up our losse and breaches Verse 7. And they of Ephraim shall be as a mighty man The same again and in the same words for more assurance because the return of the ten Tribes might seem a thing more incredible Erant enim quasi putridum cadaver saith Calvin here they were as rotten carkasses and they had obiter onely heard of these promises as if some grain of feed should be dropt by the high-way-side for they were now as aliens from the Common-wealty of Israel and their hert shall rejoyce as throught wine Which naturally exhilarateth Psal 104.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is called by Plato one of the Mitigaters of humane misery See Prov. 31.6 with the Note Some nations use to drink wine freely before they enter the battel to make them undaunted Some think here may be an allusion to such a custom I should rather understand it of that generous wine of the spirit Eph. 5.18 yea their children shall see it Therefore they were not to antedate the promises but to wait the accomplishment which should certainly be if not them yet to theirs after them even a full restauration in due season Verse 8. I will hisse for them and gather them As a shepheard hisseth or whistleth for his flock See Judg. 5.16 where it should not be translated the bleatings of the flocks but the hissings or whistlings of the shepheards to their flocks when they would get them together God who hath all creatures at his beck and check can easily bring back his hanished gather together his dispersed with a turn of a hand Zech. 13.7 with a blast of his mouth as here as if any offer to oppose him herein he can blow them to destruction Iob. 4.9 He can frown them to death Psal 80.16 He can crush them between his fingers as men do a moth Psal 39.11 and crumble them to crattle Psal 146.4 Like sheep they are laid in the grave death shall feed on them and the upright shall have dominion over them in the morning and their beauty shall consume in the grave from their dwelling Psal 49.14 For I have redeemed them I have in part and that 's a pledge of the whole my hands also shall finish it as Chap 4.9 God doth not his work to the halves neither must we but if he shall be All in All unto us we must be altogether His Cant. 2.16 His is a covenant of mercy ours of obedience which must be therefore full and finall as Christ hath obtained for us an entire and everlasting redemption Heb. 9.12 and they shall increase as they have increased By verue of that promise to Abraham Gen. 13.16 I will multiply thy seed as the dust of the earth and Gen 15.5 as the stars of
hardest heart soundly soaked in the blood of Christ the true scape-goat cannot but relent and repent for such a horrid villany as one mourneth for his onely son for his first born sc with a funerall-sorrow such as was that of the Sunamite and of the widdow of Naim of Rachel who refused to be comforted c. There is an Ocean of love in a fathers heart as we see in Jacob toward Joseph in David towards Absolam in the father of the Prodigall c. Christ was Gods only son in respect of his divine nature he was also the first-born amongst many brethren And yet God so loved the world c. So how So as I cannot tell how for this is a Sic without a Sicut Even so should our sorrow be for having a wicked hand in his dolorous death The Prophet here seemes to be at a stand as it were whence to borrow comparisons to shaddow it out by Great is the grief of children for their deceased parents as of Joseph for Iacob Gen. 50.1 he fell upon his fathers face as willing to have wept him alive again if possible So our Edward the first returning from the warrs in Palestina rested himself in Sicily where the death of his son and heir comming first to his eare and afterwards of the king his father he much more sorrowed his fathers departure then his sons whereat King Charles of Sicily greatly marvelled Speed 646. and demanding the reason had of him this answer The losse of sons is but light because they are multiplyed every day but the death of parents is irremediable because they can never be had againe Thus He Howbeit love rather descendeth then ascendeth and Abraham could better part with his father Terah then with his son his only son Isaac whom he loved Gen. 22.2 Before he had him Lord God said Abraham what wilt thou give me so long as I gee childlesse Gen. 15.2 His mouth was so out of tast with the sense of his want that he could relish no comfort But now to be bereft of him and that in such a manner as he might conceive by that probatory precept Gen. 22.2 this must needs go to the very heart of him for though he had put on grace yet he had not put off nature Both Iacob and Iacobs father as Iunius understandeth that passage Gen. 37 35. wept savourly for Ioseph and would go down into the grave unto their sen mourning True it is that the losse of some wife may be greater then the losse of some son Abraham came from his own tent to Sarah's tent to mourn for her Gen. 22.2 and she was the first that we read of in scripture mourned for but the Prophet here speaketh of the mourning of husband and wife together and they can lose no greater outward blessing then their first-born if an onely-one especially Verse 11. In that day shall there be a great mourning in Jerusalem Magnificabitur luctus so the Hebrew hath it their mourning shall be greatened their heavinesse heightened they shall rise in their repentance above all that is ordinary The Casuifts and Schoolmen affirme sorrow for sin to be the greatest of all sorrowes 1. In conatu the whole soule seemes to send springs into it out of every faculty 2. In extensione It is a spring which in this life more or lesse is continually dropping neither would God have the wounds of godly forrow to be so closed up at all as not to bleed afresh upon every good occasion 3. In appreciatione the true penitentiary doth ever judge that a good God offended a Saviour crucified should be the prime cause of greatest grief 4. In intensione for intension of displicence in the will there being no other things with which Adrian Scotus Soto or for which the will is more displeased with its self then for sinning against God There is more cause of grief say they for sinning then for the death of Christ because therein was aliquid placens but sin is simpliciter displicens But is it not godly mourning may some say unlesse it be so great I answer that other mourning may make more noise like a dashing shoure of rain or a land-flood that by a small shallow channel comes down from an hill When a man mourns for his onely son or the like this comes from God as a judgement it comes down hill as it were hath nature to work with it and nothing to hinder it but this mourning and melting over Christ is as a stream that goeth up hill and through many reeds and flagges M. Cotton as a Reverend man expresseth it as the mourning of Hadadrimmon in the valley of Megiddon Where good Josiah was slain and where the people saw to their unspeakable grief and heart-break family Church and Common-wealth pluckt up by the roots in the losse of that one man who was the very breath of all their nostrils as Jeremiah sadly acknowledgeth in his Lamentations composed on that very occasion and when he died all their prosperity here died with him and themselves were no better then living Ghosts walking sepulchers of themselves a being they had but not a life those that before seemed to touch heaven with their finger fell down to the earth nunc humi de repente serpere siderates esse diceres as if they had been planet-struck as Budaeus speaketh of the French courtiers at the death of Lewes the twelfth When Augustus died orbis ruinam timueramus saith Paterculus we thought all had been lost and that the world would have fallen about our ears When our Edward the sixth that second Josiah was taken away Cardan sung this sorrowful Epicedion Flete nefas magnum sed toto flebitis orbe Mortales vestrûum corrit omnis honos Verse 12 13 14 And the land shall mourn Not the generality of the Jews unlesse it be at their last general conversion that resurrection from the dead as it is called Rom. 11.15 but the elect according to grace who are here called the land because more esteemed by God then all the other Jews besides for he reckoneth of men by their righteousnesse as he did of Lot at Sodom every family apart To shew the soundnesse of their sorrow the sincerity by the secrecy for Ille dolet verè qui sine teste dolet He grieves with a witnesse that grieves without a witnesse There is a worldly sorrow that hardeneth the heart and indisposeth it for repentance as did that of Nabal There is also an hellish sorrow a desperate grief for sin poenitentia Iscariotica as was that of Judas There is no birth without travel but some children die in the birth are killed with the pains of the labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 7 Lastly there is a sorrow according to God whereby we weep kindly after God inquiring the way to Zion with our faces set thitherward and renewing our covenant Jer. 50.4 5. Against thee thee onely have I sinned
not preach though gifted men Rom. 10.15 with Esay 52.8 All that are in office to preach are Apostles Evangelists Prophets Pastours or Teachers Eph. 4.11 Elders onely my preach Tit. 1.5 And the contrary would prevent the Apostle willeth that in the Church all things be done decent'y and in order 1 Cor. 14.4 which could not be if all were teachers for then there would be no distinction of Ministers and people But Are all teachers saith the Apostle 1 Cor. 12.29 And he answers himself No but onely those whom God did set verse 13. like as he set apart the tribe of Levi to execute the Priests office which whiles Corah Dathan and Abiram sought to impugne and level they went quick into the pit Num. 16.30 Meddle not therfore without a calling that in the day of Gods displeasure you may appeal unto him with Jeremy and say As for me I have not hastened or thrust in my self for a Pastour after thee neither have I desired the woful day thou knowest that which came out of my lipps was right before thee Jer. 17.16 And being able safely to say this thou mayest binde upon it that God who is in covenant with all his Levi's his faithful Ministers will be their shield and their exceeding great reward how ever the world deal with them Verse 5. My covenant was with him of life and peace Now Gods covenant saith an expositour here is of four sorts 1. General made with all creatures Gen 9.2 2. With the Church in general Gen. 17. 3. With the Church of the Elect Jer. 31.33 4. With some particulars of some special graces as here with Levi of life and peace So then to ministers above others hath the Lord bound himself by special covenant to be their mighty Protectour and rewarder to give them life and peace that is long life and prosperous See Num. 25.12 13. Life of it self though pestered with many miseries is a sweet mercy and highly to be prized Better is a living dog then a dead lion Eccles 9.4 And why is the living man sorrowful a man for the punishment of his sins Lam. 3.39 As who should say let a man suffer never so much yet if he be suffered to live he hath cause to be contented It is the Lords mercy he is not consismed When Baruc sought great things for himself Jeremy tels him he may be glad in those dear years of life Jer. 45.5 Gen. 45.26 when the arrows of death came so thick whisking by him that he had his life for a prey Jacob took more comfort of his son Josephs life then of his honour Joseph is yet alive c. Quis vitam non vult saith Austin who is it that desires not life When David moveth the question what man is he that desireth life and loveth many dayes that he may see good Austin brings in every man answering I do and I do Long life and happy dayes is every mans desire If God give these blessings to those that are gracelesse it is by vertue of a providence onely and not of a promise and that 's nothing so comfortable life in Gods displeasure is worse then death said that Martyr if wicked men live long it is that they may make up the measure of their sins and by heaping up sin increase their torment If godly men die soon God taketh them away from the evil to come as when there is a fire in an house or town men secure their Jewels And though they fall in wars yet they die in peace 2 Chron. 34.28 Hieren as good Josiah did who also in brevi vitae spacio tempora virâ—utum multareplevit lived quickly lived apace lived long in a little time For life consists in action Esay 38.15 16. The Hebrews call running water living water Now Gods faithful Ministers if they work hard and so wear out themselves to do good to others as a lamp wasteth it self to give light or as that herb mentioned by Plâ—y that cures the patient but rots the hand that administreth it if like clouds they sweat themselves to death to bring souls to God yet shall they be sure to finde it a blessed way of dying they shall mori vitaliter die to live for ever God will not send any of his to bed till they have done their work The two witnesses could not be slain till their testimony was finished No malice of man can antedate their ends a minute The dayes of mourning for my father will come said Esae and then Hekâ—ll my brother Jacob Gen. 27.41 Here Esâ—uâ— that rough reprobate threateneth his father also as Luther conceiveth For it is as if he should have said I will be avenged by being the death of my brother though it be to the breaking of my fathers heart But what 's the proverb Threatened falk live long for even Isaac who died soonest lived above forty yeers beyond this My times are in thy hands saith David and that 's a safe hand And blessed be God that Christ liveth and reigneth alioqui tot us desperassem or else I had been in ill case said Miconius in a letter of his to Calvin Ren. 1. Ministers are stars in Christs right hand and it will be hard pulling them thence They must carry their lives in their hands and be ready to lay them down when it may be for the glory of their Master but they shall be sure not to dye whether by a natural or by a violent death till the best time not till that time when if they were but rightly informed they would desire to die But whether their death be a burnt-offering of Martyrdome or a peace-offering whether they die in their beds as Elisha or be carried to heaven in a fiery chariot as Elijah let it be a free-will-offering and then it shall be a sweet sacrifice to him who hath covenanted with them for life and peace They shall by death as by a door of hope Esay 56.2 Eccles 5.12 enter into peace they shall rest in their beds yea in Abrahams bosome and as the sleep of the labouring man is sweet unto him whether he eat little or much so heaven shall be so much the more heaven to such as have here had their purgatory Mark the upright man Psal 37.37 saith holy David and behold the just for how troublesome soever his beginning and middle is the end of that man is peace and I gave them to him Here 's the performance of Gods covenant to Levi and his posterity God doth not pay his promises with fair words onely as Sertorius is said to do Neither is he like Amigonus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignominiously so called because forward in promising slack in performing But as he hath hitherto kept promise with nights and dayes Jer. 33.20 25. that one should succeed the other so much more doth he keep promise with his people for as his love moved him to promise so his truth bindeth him to perform
hist Exod. 28.30 and as it is reported of Suetonius they took the same liberty to cry down sinne that men did to commit it Elian tells us that the High-priest among the Egyptians wore about his neck a Saphir-stone which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth This was but an apish imitation of Aarons Vrim and Thummim s. e. light of truth and integrity of life Mercuries Priests were wont to feed upon figs and then to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth is sweet It is so indeed to those that have their senses exercised to discern good and evil Heb. 5. ult But most men cannot brook down right truth the hearing of it galls them as they write of some creatures that they have fel in aure their gall in their ears Hence Truth breeds hatred and plain-dealing is generally disgusted it is bitter in the stomacks of those that hear it though sweet in the mouth of those that utter it Rev. 10.9 Micaiah would not budge or be base in his errand to Ahab though he were sure to kisse the stocks for his stoutnesse Azariah the high-Priest withstood king Vzziah to his face and put him out of the Temple Which whiles Vriah did not but wickedly complied with idolatrous Ahaz in making and setting up the altar of Damascus 2 King 16.11 16. he is branded with a black-cole for a court-parasite and shall be infamous to all posterity His contemporary Esay was of another spirit Implevit post me Num. 14.24 and fulfilled after God as it is said of Caleb He kept the law of truth in his mouth and rolled it as sugar under his tongue though he suffered for it For as Hierom tells us he was sawn asunder by his wicked countreymen for two causes First because he said he had seen the Lord. Hier. in Isa 1. ex Rabbin Secondly because he called the great Ones of Judah Princes of Sodom and Rulers of Gomorrah Quintilian saith of Vespasian the Emperour that he was patientissimus veri very patient of truth though it never so much touched him But not many such to be met with Asa though otherwise a good Prince yet fell out grievously with Gods Prophet for his plain-dealing and layed him by the heels Queen Elizabeth dealt little better with a Bishop that had in a zealous Sermon admonished her to think on her last end The Newlanders cure by Sr. Wil Vaugh. by reason of her great age which few Princes had attained unto and of the Clymactericall year of her life which happened at that time The Bishop had the Queens Apage but Gods Enge And so shall all Truths-Chaplains have however the world entertain them Wisdome shall be justified of her children Act. 20.26 27 and God will see to their safety modo audeant quae sentiunt so they shew men all the counsel of God and keep back nothing that they have in charge to deliver and iniquity was not found in his lips Heb. Crossenesse or Crookednesse Chaldee No falsenesse He did not preach distorted doctrines that produce convulsions of conscience as those Seducers did Act. 20.30 He did not handle the word of God deceitfully or fraudulently as those deceitfull workers did 2 Cor. 11.13 Neither did he broach errours and writh from the right way for self-respects setting his diall by that Sunn 1 Thess 2.3 But being of a most masculine disingaged and noble spirit that hath received the truth in the love of it he will not be drawn to falsity or faulter to huckster the word or handle it craftily and covetously but as of sincerity but as of God in the sight of God c. 2 Cor. 2.17 Without mixture of errours or humane inventions Let Pharisees soure mens soules with their leaven of false doctrine Let those Inhabitants of the Sea as they are called Rev. 12.12 Popish Padres set abroach grosse troubled brackish Tenents which rather bring barrennesse to their hearers and gnaw their bowels then either quench thirst or yeeld good fruit He that feares God can pitty poor soules made prize of by Sectaries and Seducers Col. 2.8 and knowing that he that breaketh the least of Gods commandements and teacheth men so shall be least in the kingdome of heaven Mat. 5.19 that is nothing at all there Mat. 20.16 Psal 19.104 he hateth every false way with David and takes care that no iniquity be found in his lips he walked with me in peace and equity i. e. He kept constant correspondency and communion with me so that we never disagreed or differed For can two walk together and they not agreed He was like-minded to me in all things and observed my law in every point and part thereof An high commendation and a necessary qualification in a minister that he not only talk of God but walk with him and that not loosely and at all adventures but stricktly and exactly as a pattern of the rule as a transcript of his own sermon ne verba factis deficientibus erubescant lest his words blush for want of deeds accordingy Tertull. ne virtutis stragulum pudefaciat lest he put honesty to an open shame as Antipater did when being vitious he wore a white cloke the ensigne of innocency lest his life gives his lips the lye as it fared with those Pharisees that said and did not Mat. 23.3 The foolish Virgins were found with their Sic dicentes so saying but the faithfull servants shall be found with their Sic facientes so doing And when men come to give account it shall be enquired non quid legerint sed quid egerint non quid dixerint sed quomodo vixerint not what they have taught others but what they have practised themselves Origens preaching and living were said to be both one Quod jussit gessit So did Mr. Bucer whom his friends could never sufficiently praise nor his foes in any point find fault with his singular life and sincere doctrine Bern. Act. and Mon. and did turn away many from iniquity The effect of his unspeakable labours and unblameable life was conversion of soules and those not a few God sometimes gives a Pastour after his own heart to such places where he takes but one of a city or two of a family Ier. 3.14 15. Quod si decimus quisque si unus persuasus fuerit c. saith Chrysostom If one in ten be gained nay if one of ten thousand be turned from iniquity it is a great mercy Nay saith He say that none be converted the faithful Minister that indeavours their conversion though he effect it not non minus praemii shall have no lesse reward then if he had prevailed for their conversion Some good Divines think he shall have more then those that do convert because they have praemium ante praemium that which may encourage them in Gods work but he does his utmost amidst all discouragement Well may Ephraim love to tread out the corn because while he treads Hos
righteous run to it and are safe e Pro. 18 10. safe Iâ—ay it not from the common destruction yet surely from the common disâ—raction those slinging frights horrible amazements and woefull perplexities wherewith the hearts of those that sear not God are miserably pestred and even eaten up mâ—â—e day of evill Thou shalt be mad for the sight of thine eyes that thou shalt see f Deut. 28.34 saith God to such And again they shall be at their wits ends g Psal 107.27 nay at their lives ends for fear and for looking after those things that are comming upon them h Luc. 21.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nabal for example whose heart even dyed within him ten dayes before he died upon the apprehension of his late danger and he became as a stone i 1 Sa. 25.37 But now 't is otherwise far with those that fear God that fear before him k Eccl 8.12 God is our refuge and our strength saith the Church a very present help in trouble Therefore will we not fear though the earth be remooved and though the mountains be carried into the miâ—st of the Sea l Psal 46 1 2. In pavidos ferient ruinae Hor. See an instance in David he having made God his fear could sing a requiem to hiâ— soule m Psal 116 7. Quid timet hominem hemo in sinu dei positus Aug. rock it asleep in a holy security and not once be afraâ—d for ten thousands of people that had hemmed him in and desperately given out that salvation it self could not save him out of their hands n ps 3.2 5 6 8 Against all which blasphemie and bravadoes of his enemâ—es he encourageth himself in the Lord his God and comfortably concludes the Psalme with Salvation is of the Lord and I have devoted my self to his fear o Psa 119.38 therefore I cannot miscarry so long as he is in safety If a child have his father by the hand though he be in the dark he is not afraid so is it with us whiles by saith the mother of this fear we sit and see him that is invisible p Heb. 11.27 at our right hand q Psal 16.8 to support and save us A second effect of Gods holy fear is a carefull thinking upon his name a reverencing of the commandements r Pro. 13.13 a conscionable endeavour of doing his whole will to the obedience whereof this fear doth strongly incline and enable us For which cause it is that the Lord having delivered his law in great terrour wisheth that the heart of his people might be alwayes fraught with his fear Å¿ Deut. 5 29. which might be as a domesticall chaplaine a faithfull monitour in their bosomes to quicken them to obedience And the preacher in this respect compriseth in this one grace alone all other vertues and dutyes t Eccl. 12.15 because it involves and carryes along with it a religious care of all the commandements though never so harsh and uncouth even to the denying of a mans self in all his selves 1. For his naturall self Isaac was reind in by this religious fear from reversing Jacobs blessing though naturall affection within and Esau's roarings without prompted him thereunto but he did not he durst not do it because he trembled with a great trembling exceedingly u Gen. 27.33 when now he saw that he had done unwilling justice 2. For his carnall self â—his own ease honour comfort prosit and other personall respect and conveniences see it in Jonah who after he had known the terrour of the Lord w 2 Cor. 5.11 in the heart of the sea in the belly of the whale how willing was he on his way to Nanveh x Ion. 3 3. So the Prophet Esay after he hâ—d â—â—en God â—â— his majâ—sty was so subdued by his fear to the obedience of his will that no sooner could the Lord say whom shall â—â—enâ— but he replyed here am â— sand 〈◊〉 y Esay â— 8. though before he were wondrous unwilling to so unwelcome an er and. 3. in his spirituall self his own undeâ—itanding judgement reasâ—n I mean Abrahuâ— was excellent at this for as in beleeving the promise of a son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he censâ—â—ed not the drynesse of his own body nor the deadnesse of Sarah's wo â—nb he cared not for that but silencing his Reason esalted his saith giving glory to God z Rosq 18 19 so in parting with him again at Gods appointment he conserred not with slesh 〈◊〉 blood as St. Paul speake in another case a Gal. 1.16 but getting up early b Gen 22.3 which shewed his wilâ—ingnesse on his way he went an end with the work and therefore heaâ—d from heaven Now I know that thou fearest me c. c ver 12. 4. Lastly in his second self wise and kind ed a Iob who retained his integrity and â—â—nyed himself in his wicked wife that bad him cuâ—â—e God and dye d Iob 2.9 The Septuagint help Ioby wise to scold adding a whol verse of semal passion I must now saith she gâ—e wander and have no place to rest in c. for he feared God and so eichewed that evill also The like we may say of Moses the servan of the Lord who after he had met God in the Inn and was surprized with his fear not only circumcised his son though to the great disconteâ—t of his froward wife e Exod. 4.26 but also sent her away upon that occasion and trouble as it is likely to her fathers house again who met him at Eoreb and reslored him his wife and children f Exod. 18.2 Thus the fear of God fame a man to an umversall self-denyaâ—l and makes him willing to be whatsoever the Lord world have him to be in every part and point of dut than which I know not what â—uâ—er signe can be shewed of a sancâ—isied soule Thirdly for the companions of Gods fear they are such as do accompany salvtion g Heb. 6 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scholiaâ—â— Ps 119.155 â—eas 3. which as far 〈◊〉 the wickâ—d as they are from se 〈◊〉 Gods shatuâ—es h. These are First sound judgment and saving knowledge of God and his will our selves and our dutyes Hence they are set so neer together in the prophet The spirit of knowledge and of the fear of the Lord i Esay 11.2 ver 3. And in the next verse This same spirn shall mâ—kâ— him of quick understanding in the fear of the Lord to discerne of things that be excellent such as none of the pâ—â—n as of this woâ—ld ever knew but God hâ—th revedeâ— them to us that desire so fear his 〈◊〉 with Neâ—â—on â—b k Neh. 1.11 by that spiâ—it of his that sâ—â—rcheth ad thâ—â—gs 〈…〉 things of God causing us for a largesse to know the things thâ—t are sreâ—ly given us of God l 1 Cor. 2.10 And this way it
the spirit x Rom 8.27 so of the flesh too though it never put forth it self in the outward man that he sets our secret sinnes also in the sight of his countenance y Psal 90.8 and will not fail to bring every secret thing to judgement z Eccles 12. ult even all their Atheisticall vainglorious covetous ambitious adulterous malicious thoughts and projects against the Lord and his Christ his crown and dignity And that none may be ignorant he makes Proclamation thereof as it were in open Sessions by the voice of his holy Prophet with a solemn Oyes Hear O earth behold I will bring evill upon this people even the fruit of their thoughts a Jer. 6.19 Where ye have to observe that the heavy wrath and vengeance of Almighty God is both the just desert and certain event of evil thoughts and count you that a small matter Is it nothing to fall into the punishing hands of the living God b Heb. 10.31 Is there not a fire kindled in his wrath even for some one root of bitternesse that is inward distemper and mentall abomination harboured and allowed that burns as low as the nether-most hell c Deut. 32.22 SECT V. Against thoughts of Atheisme Blasphemy Infidelity and Rebellion BUT in the third place most of all to be condemned of want of Gods holy fear are such as not onely not think of God or not duely think of him but unto all other their sinnes adde this that they think thoughts against him directly opposite to his Name Devise things contrary to the Name of Jesus d Acts 26.9 taking up high and haughty imaginations such as exalt themselves against the knowledge of God and obedience of Christ e 2 Cor. 10.4,5 And of this sort of sinners is that heavy complaint made by God himself in the Prophet Hosea Though I have redeemed them yet they have spoken lies against me though I have bound and strengthened their arms yet do they imagine mischief against me f Hos 7.13 15 Hitherto may be referred 1. Thoughts of Atheisme as to think there is no such thing as God or if any yet that hee seeth not careth not doth neither good nor evil g Zech. 1.12 Deos didici securum agere aevum Nec siquid miri faciat Natura Deos id Tristes ex alto coeli demittere tecto Horat. serm walks in the circle of heaven and hides himself in the thick cloud h Job 22.13 without any respect at all to this inferiour world 2. Thoughts of blasphemy as to murmur grudge and speak against him in our hearts and secretly to mock at his mighty works his powerfull ordinances i 1 Cor. 1.23 the promise of his coming c. 3. Thoughts of infidelity and despair as that God doth not heed me will not help me l Gen 4.13 save me make good his word unto me c. This is to make God a lier m 1 Ioh. 5.10 Cum Leoni X. Papae Bembus Card. aliquid ex Evangelio obijceret subridens ille dixit Nunquid non compertum abunde fuit quantum nobis coetui nostro contuler it haec de Christo fabula Alsted Chronol p. 398 saith St. John and upon the matter to averre and avouch that there is no such thing as Christ or at leastwise no such vertue and efficacy in his death and life k 2 Pet. 3.4 as to save all those that repose upon him 4. Thoughts of high-treason and open rebellion against heaven as when men rise up against God in their hearts as the horse against his rider thinking within themselves though they shame to say as much Who is the Lord that wee should serve him o Exod. 5.2 Who made thee a Prince or a Ruler over us p Act. 7.27 Our lips are our own who shall controll us q Psal 12.4 The word that is spoken unto us in the Name of the Lord we will not do No but we will certainly do whatsoever thing goeth forth out of our own mouth r Ier. 44.16 17 say the Prophets and Preachers what they can to the contrary Against all which detestable and damnable Atheists yokelesse and frontlesse Belialists Behold the Lord cometh saith that ancient Enoch with ten thousands of his Saints to execute judgement upon all and by vidicating his glorious Name from their base surmises and blasphemous aspersions to convince all that are ungodly among them of all their ungodly deeds which upon such false and abhorred principles they have ungodlily committed and of all their hard speeches which ungodly sinners have out of the abundance of their hellish hearts spoken against him ſ Iude 14.15 Where wee leave them for present to chew awhile upon that fearfull doom that abides them till we hear of their amendment and hasten to a second Use SECT VI. Use 2. Examination Where trialls of the goodnesse of our best thoughts by their 1. cause 2. effects IS this so that the thoughts of the righteous are right t Prov. 12.5 and that wheresoever the true fear of God is there are great thoughts of heart u Iudg. 5.15 concerning God and his Name This then serves next for an Use of Triall And so let every man learn hence to take a true estimate to make a right judgement of his spirituall good estate by the quality of his thoughts For ever as the man is such are his thoughts and as the thoughts are habitually and ordinarily good or evil so is the man Purity in the inward parts is the most sound and infallible evidence of our portion and interest in the power and purity of Christs saving passion and sancifying bloodshed Whereas if our speeches and actions be never so Angelicall yet if the thoughts of our hearts be not forgiven us x Acts 8.22 Verse 23. Quum reproborum mentibus occasto perpetrandi peccati deest desideriorum cogitationes eorū cordibus nullatenùs desunt quum non semper diabolum sequuntur in opere valdè tamen se illi obligant in cogitatione Greg. Moral lib. 14. and we enabled to keep them in some good compasse by the spur of the first and curb of the last commandement we are in no better case then Simon Magus was who for all his fair pretences stuck fast still in the gall of bitternesse and bond of perdition A civil honest man a painted hypocrite a gracelesse and wicked persn dare insatiably mind and muse upon those foul evils which for want either of ability or opportunity or both he cannot act Now such a man as this though his outward behaviour be never so fair and unrebukeable yet the Scripture every where brands for a sonne of Belial one that hath nothing of the spirit of God in him y 2 Cor. 10.5 but is filled with the devil that foul spirit from corner to corner z Act 5.3 4 a man not washed from his wickednesse a Jer. 4.14
haec locutio Deo esse suam opportunitatem c. Calvin in locum Baiom in isto die Jom significat per Synechdoch tempus certum atque id praecipuè cum de juturo agitur Shindl. pentag 2 Thes 1 10. 1 Thes 5.2 2 Thes 2.2 2 Pet. 3.12 Rom 2 5.16 Guaâ—â—ber Figuter Alii 1 Tim. 5.24.25 This Lord of Hosts will not fail to finde a fit time for the making up of his jewels from the worlds misusages There is a day here specified in the text a set and solemn day a particular time a certain season wherein God will make himself glorious and to be admired in all them that beleeve in that day So speaks the Apostle of that last day called elsewhere the day of the Lord the day of Christ the day of God and the day of the declaration of the just judgement of God according to the Gospel And of this last and great day of general judgement the most interpreters understand this text And truly I beleeve it is partly if not principally intimated and mainly though I cannot think onely here intended Some mens sins are open afore-hand going before to judgement and some men they follow after Likewife also the good works of some are manifest before hand and they that are otherwise cannot be hid Some sinners are here punished that we may acknowledge a providence and yet not all that we may expect a judgement But a day there will be as sure as day whether sooner or later I have not to determine wherein God will take out the precious from the vile the corn from the chaffe the sheep from the goats the good fish and good figs from the bad wherein he will set a price upon his pearls make up his jewels advante his favorites his darlings his peculiar people and put away all the wicked of the earth as drosse Psal 119.119 And albeit he delay haply to do it because his hour is not yet come yet his forbearance is no quittance to the bad Vide Calvin in loc nor deniance to the better sort God first writes things down in his book of remembrance and then afterwards executes them which requires some time between But a time he will finde and that must needs be so for these reasons some respecting God and some the saints themselves but both sorts grounded upon the text and there-hence borrowed SECT I Reason 1 From Gods providence Reas 1 FOr God Sic spectat universos quast singulos sic singulos quasi solos Aug. 1 Tim 4.10 Curiosus plenus negotij Deus Tull. de nat deor first there be many things in Him that may well infer the point in proof as his providence power Faithfulnesse Goodnesse and Justice First his good providence which like a well-drawn picture eyeth each one in the room Neither is he a bare spectatour onely but as chief Agent he wisely ordereth all the worlds disorders to the good of his children He saveth that is he preserveth all men but especially those that beleeve saith the Apostle he is curious and full of businesse saith the Heathen my father worketh hitherunto and I also work saith our Saviour And this is meant by those seven eyes of the Lord Zech. 4.10 That run to and fro thorow the whole earth causing that none shall have cause to despise the day of small things Gods jewels are little in bulk great in worth for as small as they are they shall see the plummet in the hand of Zerubb bel with or by those seven And the eyes of the Lord saith another Prophet run to and fro thorow the earth to behold the evil and the good and not so only but to shew himself strong in the behalf of them whose heart is perfect toward him and to give them an expected end And this reason is secretly couched in that clause of our text There was a book of remembrance writâ— before him Est autem hic liber providentiae 2 Chron 16.9 Jer. 29.11 saith Polanus this is the book of Gods providence wherein as all our members are written which in continuance of time were fashioned had he left out an eye in his common-place book thou hadst wanted it so are all our services Polan in loc Psal 139.16 that they may be recompensed yea and all our sufferings too that they may be remedied and revenged when the time of refreshing shall come from the presence of the Lord. Act. 3.19 Thou tellest my wandrings saith David put thou my tears into thy botile are they not in thy book And there-hence he rightly concludes the point in hand ver 9. Then shall mine enemies turn back in the day that I call this I know that God will be for me Psal 56.8.9 or that God will be mine as the same phrase is rendered in this text SECT II. Reason 2. From Gods power NExt there is an almighty power in God called therefore Lord of Hosts in the text exerted and exercised for the relief and rescue of his poor people trampled on by those fat buls of Basan with the foule feet of contempt and cruelty whereby he taketh course that they be not over-trod or too long held under by the insolencies and insultations of their enemies But when they shall seem to themselves and others utterly forlorn and undone so that salvation it selfe cannot save them which was good Davids case Psal 3.2 then shall the Lord be a shield for them their glory their strong tower and the lifter up of their head Ver. 3. And this he shall do with a great deal of ease and expedition as being Lord of Hosts that is of all creatures by the hands of whom he shall send from heaven and save them from the reproach of him that would swallow them up Selah God shall send forth his mercy and his truth Psal 57.3 SECT III. Reason 3. from Gods Truth ANd that passage points us to two other reasons for the point God will send forth his mercy and truth And first his truth I meane his faithfulnesse intimated also in these words of our text Saith the Lord of Hosts These things saith he that is faithfull and true they shall be mine in the day c. I will have a time to make up my Jewels in much mercy Now hath God said it and shall he not accomplish it Is not his decree his facere shall he not fulfill with his hand what he hath promised with his mouth God is not as man that he should lye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mal. 3.6 neither is he unconstant as other friends that he should change no nor yet unmindfull that he should forget least of all is he unfaithfull that he should falsify God is faithfull who will not suffer you to be tempted above that you are able c. 1 Cor. 10. He will give patience under the temptation a good use of it and a good issue from out of it in the best time SECT IIII.
Christo Calvin in loc He looks upon such as serve him in sincerity as upon sons and daughters 2. That he will surely shew like mercies and mildnesse to his children in their faults and failings in their wants and weaknesses as the kindest father would do to his dearest son that serveth him For the former point The promise of pardon is here fitly made sub patris parabola saith Gualther under the similitude of a father Figuier in loc And the sense is thus much saith another Interpreter although I seem for a time to the blinde moles of the world to be negligent of those that are diligent about me of my best and busiest servants yet I think upon them still as my dearest children and when I may be thought most carelesse and cruel towards them then am I a most propitious and sin-pardoning father fully reconciled unto them in Christ for there comes in the kinred according to that of our Saviour in his message by Mary to his distressed disciples after his resurrection I ascend unto your father Iohn 20.17 and my father mine and yours and therefore yours because mine For as many as received him saith St. Iohn to them he gave priviledge to become the sons of God Ioh. 1.12 And again when the fulnesse of time was come saith another Apostle God sent forth his son his natural onely begotten son made of a woman and so by personal union of the two natures in one Christ his son by a new relation Gal. 4.4 according to that This day have I begotten thee and all to the end that we may receive the adoption of sons That we which by nature were children of wrath and by practise children of the devil might by divine acceptation and grace be made the children of God who had predestinated us unto the adoption of children by Jesus Christ to himself according to the good pleasure of his will Ephe. 1.4 5. to the praise of the glory of his grace wherein he hath made us accepted in the beloved One. SECT I. Reasons hereof drawn from the causes IN which heavenly Text Reas 1 we have the first and chief ground of this doctrine drawn from the causes of our spiritual sonship 1. The fundamental and original cause Gods decree of election by grace we have an act for it in Gods eternal counsel According as he hath chosen us in Christ before the soundation of the world c. For which cause also the predestinate are called the Church of the first-born who are written in heaven Heb. 12.23 And whom he did foreknow saith Saint Paul them he did predestinate also to be conformed to the image of his son like him in glory as well as in sufferings like in being sons as he is a son that he might be even according to his humanity the first-born among many brethren Rom. 8.29 2. The meritorious and procuring or working cause of our adoption is here set forth to be the Lord Christ in whom he as a father hath blessed us with all spiritual blessings in heavenly things Ephe. 1.3 but all in Christ and all in this order A christian by the Gospel is made a beleever Now faith afteran unspeakable manner engrafteth him into the body of Christ the natural son and hence we become the adopted sons of God it being the property of faith to adopt as well as to justifie ratione objecti by means of the object Christ up whom faith layeth hold For ye are all the children of God by faith in Christ Jesus Gal. 3.26 Children I say not by creation as Adam is called the son of God Luk. 3. because he was produced in the similitude of God but by marriage and mystical union with Christ the fecond Adam the heir of all who hath 1. Laid down the price of that great priviledge Heb. 9.15 even his own most precious blood redeeming us thereby that were under the law that we might receive the adoption of sons Gal. 45. 2. He hath sealed it up to us by his spirit that earnest of our inheritance Eph. 1.13 called therefore the spirit of adoption and the spirit of Gods son as springing out of his death Rom. 8.15 Joh. 16.14 Gal 4.6 and procured by his intercession For because ye are sons God hath sent forth the spirit of his son into your hearts crying Abba father 3. Here is the motive and impulsive cause and that is the good pleasure of his will Joh. 1.12 1 John 3.1 2 Tim. 1. vlt. his absolute independent grace and mercy was the sole inductive He giveth us this dignity saith St Iohn in his Gospel And what more free then gift he sheweth us this love saith he in his epistle because it was the time of love that we should be called the sons of God So that our Adoption is not a priviledge purchased by contract of justice Rom. 8.23 Prov. 16.4 but an inheritance cast upon us of free grace and goodnesse The Lord shew mercy to Onesiphorus in that day when our adoption shal be crowned with its ful accomplishment Lastly here we have the final cause of our adoption â—heprâ—â—ise of the glory of his grace This is the end God propounds to himself in this as in all other his works as having none higher then himself to whom to have respect for he is the most highest God hath made all things for himself yea the wicked also for the day of evil viz. for the glory of his Justice and power as he told Pharaoh Rom. 9.17 but especially of his grace sith all that his justice doth in the Reprobation of some tendeth to this ultimate end of all that the riches of his grace may be the more displayed in the election of others SECT II. Reasons from the effects of his father-hood A Second reason followeth from the effects and those are no lesse demonstrative of the point then the causes Reas 2 These are 1. Gods fatherly affections 2. His expressions both which speake him a father to all his For his affection first to his people Albeit they be but his Adopted children yet he loves them more then any naturall father doth his own bowels Jam. 1. ult Hence he is called the father by an eminency as if there were no father to him none like him none besides him as indeed there is not originally and properly Called he is the father of all mercies Eph. 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paternitas paerentela Math. 23.9 the fountaine of all that mercy that is found in any father all is but a spark of his flame a drop of his ocean Yea he is stiled the father of all the fatherhoods in heaven and earth Whence also our Saviour Call no man saith He your father on earth for one is your father even God To enter comparison in some few particulars First a father loves freely not so much for that his child is witty or wealthy Patriam amat quisque nonquia
no other way to utter it vent himself by an exclamation Oh how excellent is thy loving kindnesse O God! The clouds may commend thy faithfulnesse the mountaines thy righteousnesse the great deep thy judgements but who or what can set forth thy goodnesse Psal 36.5 6 7. It is beyond all that heart of man can conceive or tongue of Angels expresse Having therefore such a mercy to make use of such a father to do service unto how is it that we are so dull and disconsolate how is that we serve not the Lord with gladnesse and come before him with singing Psalm 100.2 A son feeling the love of his father creeps neerer under his wing or elbow and is welcom So here Yea but I am so weak and worthlesse Obj that I doubt much whether I am a childe or not How weak say thou be no stronger then a childe newly quickned in the womb Sol. the very first-springings in the womb of grace are precious before God Co. 2.13 And you hath he quickned to assure the weak saith One that though they be but as the childe that lies in the womb and have not so much as the strength of a babe new-born they are accepted with God Quickned I trust I am saith another and born anew to God Obj but it s so little I know and lesse that I can do that I have no great joy of my self for though God spareth some yet it is as a father spares his son that serveth him A childe Heb. 5.11 12 Fractu â—st or est 〈◊〉 liber orum sed injantra dulcior Sence 〈◊〉 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lun 365. Pater libros non reijeit quod aegâ—oâ—i claudi debiles deformes sint sed chariores â—ibet mollius tractat c. Spin. de justi christi Ob. during his nonage is very infirm ignorant wayward does few chars in the house makes many So is it also in Gods house for he hath sons of all sizes Such children in grace were the Disciples during the bridegrooms abode with them such also were the contentious Corinthians 1 Epist 3.1 2 3. the dull and droanish Hebrews milk-sops and babies at first who yet afterwards came to be his proper men tall Christians The greatest giant hath been in swadling-clouts the learnedst Doctour hath been in his horn-book and he that now doth God best service time was when he did him little enough But parents delight as much in their younger children that play about the house as in those bigger that can earn their livings If we can but call Abba father or but name the name of the Lord in prayer and so depart from evil 2 Tim. 2.19 he is much taken with it His ears are open to their prayers saith David to their breathing saith Jeremy as a kinde mother watcheth and listeneth to the least whimping of her childe Yea because the soul is sick the service is twice welcome as if a sick childe reach us any thing we count it more then to send another on a laborious errand Oh but I do not onely not serve my heavenly father but disobey and displease him and that often Is any childe turned out of doors because dabbled Sol. No but if he be for a while yet afterwards he is whipt and taken in again I am so vile and froward Ob. I cannot take a whipping but am ready to fret at it or to faint under it What father will abandon his childe because being weak Sol. and wearyish he is therfore thwart and waspish and cryes himself out of breath it may be when corrected especially if he have been otherwise a good-natured childe and well-deeded Ey Ob. but I am none of those I am such a childe as no father would away with Thy father is God and not man and will do more then any earthly father or friend else will or can do Sol. Jer. 3.1 And when my father and my mother forsake me the Lord takes me up Ey but if the Lord should take me up yet it would not be long ere he turned me out again for my naughtinesse Ob. Not so for he hates putting away Besides the servant abideth not in the house but the son abideth Joh. Sol. 8.35 The servant if he cannot do his masters work to his minde is dismissed and packt away as that young man of Egypt that was servant to an Amalekite was cast off by his master because three dayes afore he fell sick and became unfit for service But a son 1 Sam. 30.13 albeit he be not able to do any thing to speak of is retained and cherished because a son If I were so good a childe as some I know and could do such service as they I should be very cheerful Ob. 1. They that have more grace have more to account for that which thou hast is thy fathers allowance Sol. be contented Imploy and improve thy stock and thou shalt have more 2. Omnis Christianus Cruci anus Luther Thou knowest not their pressures and grievances whom thou so admirest thou seest but the best of them they have also enough to do with themselves if you knew all little do others know where their shooe wringeth them Every Christian is a Crucian 3. I told you before that God requires no more then he gives and yet gives also as much as shall suffice to his acceptation In Eucharisticis licebat offerre panes fermentatos ut osienderetur deum ferre nestram infir mitatem Alsted Matth. 6.28 one may be a good servant though he be not the best in the countrey All the good grounds brought not forth a like quantity of fruit some not the third part as others did and yet that little they did was good and ripe fruit and themselves were grounds respected of God and blessed by him He calls our good works the fruit of the vine and loves to taste of them though they relish stil of the old stock The vine is the weakest plant vet very fruitful The lilies spin not and yet are gorgeously attired God wil greatly glorify himself in the branch of his planting in the work of his hands so that a little one shall be come a thousand and a small one a strong nation I the Lord will hasten it in his time Esay 60.21 4. You have more cause of comfort in that little you have then of discouragement in that more that you want sith it is a far greater work to beget grace where it is not then to increase it where it is Look therefore on others bitternesse for imitation and incitation but not for slavish dejection and self-blinding Disgrace not thine own graces because of other mens perfections and precedencies but be thankfull if Christ be formed in thee to any degree and that thou hast any thing to do about God Only whatsoever thy hand sindeth to do do it with all thy might And then he that followeth after righteousnes as a servant
thinking on earthly things p. 863 Sect. 11. Directions to the Means of fruitfull thinking on Gods holy Name Where 4 Hinderances to be avoyded and 7 helps to be used p. 864 Sect. 12. The Conclusion p. 866 The Contents of the second Part of the Righteous Mans Recompence CHAP. I. The Text divided p. 866 Sect. 1. That God is Lord of Hosts What these Hosts are why called Hosts what it is to be Lord of Hosts 867 Sect. 2. The Pope will needs be Lord of Hosts p. 869 Sect. 3. Wo to rebels against the Lord of Hosts p. 870 Sect. 4. Tremble before this mighty Lord of Hosts p. 872 Sect. 5. Trust in his power for fulfilling his promises p. 873 Sect. 6. Stoop to his power and submit to his Soveraignty p. 874 Sect. 7. Set his power awork by prayer The power of prayer p. 875 Sect. 8. Be comforted in the consideration of his Power where divers objections of weaker Christians are answered p. 877 878 879 880 CHAP. II. The Lord will find a fit time to make up his jewels from the worlds misusages p. 881 Sect. 1 2 3 4 5. p. 882 883 Reasons from Gods Providence Power Truth Goodnesse and Justice ibid. Sect. 6. Reasons from the Saints themselves p. 884 Sect. 7. When God will make up his jewels p. 885 Sect. 8. Comfort under publike calamities p. 887 Sect. 9. Comfort under personall crosses and grievances p. 888 Sect. 10. Reproof of frowardnesse and faintheartednesse in affliction p. 890 Sect. 11. Exhortation to diligence in duty p. 891 Sect. 12. Exhortation to patience in misery p. 892 Sect. 13. Helps to patient waiting upon God for deliverance p. 893 CHAP. III. God will own and honour his Saints p. 895 Sect. 1 2 3 4 5. Reasons and grounds of this gracious dealing of his p. 896 897 Sect. 6. It shall be farre otherwise with the wicked p. 899 Sect. 7. Terrour to those that set themselves against the saints p. 900 Sect. 8 9 10. Exhortation to honour them that fear the Lord and what great cause men have and shall have so to do p. 902 903 904 c. Sect. 11 12. Exhortation to practise holinesse that hath so great honour put upon it and why p. 907 908 Sect. 13. Let the saints fee their dignity and be thankfull p. 909 Sect. 14. Let the saints see their duty and be carefull p. 910 CHAP. IV. God is a Father to all his faithfull servants p. 911 Sect. 1. Reasons hereof drawn from the causes p. 912 Sect. 2 3. Reasons taken from the effects of his Fatherhood p. 913 Sect. 4. God no Father to the wicked whatever they pretend to him p. 914 915 Sect. 5. Terrour to those that maligne or misuse Gods children p. 916 Sect. 6. Try your Title to God as a Father Marks p. 917 Sect. 7. Settle this that ye are Gods children and how p. 918 Sect. 8. Let all Gods children know their Father and how p. 918 Sect. 9. Let them thankfully acknowledge his free grace in their adoption and why p. 919 Sect. 10. Let them honour their Father and how p. 920 Sect. 11. Let them resemble their Father and wherein p. 922 Sect. 12. Let them love their Father and how to expresse their love p. 923 Sect. 13. Let them depend upon their Father both for prevention of evil and provision of good p. 924 Sect. 14. Comfort of Adoption where are shewed the priviledges of sonnes privative and positive p. 925 926 CHAP. V. God will pity and pardon his people their wants and weaknesses p. 927 Sect. 1 2 3 4. Reasons from God out of Micah 7.18 19. p. 927 Sect. 5 6. Reasons respecting the saints themselves who are 1 pure in heart 2 perfect in Christ p. 931 Sect. 7. Let none suck poyon out of this sweet point p. 932 Sect. 8. Reproof of such as censure hardly of God p. 934 Sect. 9. Reproof of such saints as censure hardly of themselves and their performatices p. 934 Sect. 10. Reproof of such as uncharitably censure others p. 936 Sect. 11. Exhortation to put your selves into Gods service p. 937 Sect. 12. Give God the glory of his Fatherly goodnesse p. 938 Sect. 13. Bear with others weaknesses and forbear harsh censures p. 939 Sect. 14. Take comfort and courage notwithstanding infirmities and failings in the manner p. 941. Errata Faults escaped in the Commentary PAge 2. line 30. read in the gall p. 7 l. 5. wall r valley ib l. 7. Tent r. â—eal p. 12 l. 32. spirituall r. spitefull p. 15. l. 53. required r. reserved p 18. l. 53. r. directly p. 24. l 49. Collier r. Caloier p. 35. l. 28. r. Non mea sunt p. 38. l. 18. lack r. like p. 41. l. 43. duties r. deities p. 44. l. 15. sutable r. suable p 55. l. 5. harts r. houses p. 56. l. 55 Edomites r. Sodomites p 60. l. 46. r. derided p. 62. l. 9. r. blind shall be darkned p. 73. l. 11. And r. a pull p. 77. l. 27. scribes r. stripes p. 78. l. 13 r. world p. 92. l. 43. r acquired p. 95. l. 42. taking r. talking p. 107. l. 1 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 128. l 2. r. observing ib. l. 4. priests day r. devils-day p. 137. l. 29. r. marred p. 141. l. 35 r. Deaster p 166. l. 38. r. Cyrils p. 189. l. 56. r. quieted p. 193. l. 39. r. mansit p. 194. l. 29. r. relieve p 242. l. 23 r. Zegedline p 261. l. 38. r. heatlesse p. 270. l. 29 r. others p. 290. l. 18. r. Cabbalists p. 291. l. 6. r. fat and. p. 295. l. 35. r. alive p. 296. l. 51. r. Zopyrus 55. Cyneas l. 56. r. Pyrrhus p. 299. l 38. r. Pyrgopolynices p. 310. l. 40. r. due p. 314. l. 30. r. thin p. 315. l. 48. r. promises p 316. l. 2. r. right hand p. 317. l. 3. r affatu p. 321 l 32. r. excused l. 34. r. sum 35. r. conceived p. 326 l. 23 r. becagna ib. l. 6. r. zeal p. 331. l. 6. r. quartaa p 334. l. 8. r. pour out p. 365 l. 33. r. eat p. 372. l. 7. r. theirs ib. 32. dele sin p 374 l. 53. r. dejected p. 384. l 45. r. well p. 400. l. 31. r. Poliorcetes ib. l. 35. r. Dissipatores p. 405. l. 6. r. Leb p. 420. l. 53. r. devoting p. 429. l. 47. r. angle p. 435. l. 6. r imposture p. 437. l. 34. r. that when p 438. l. 18. r. speciall p. 441. l. 29 r. grievous p. 455. l. 53. r. mawmets p 449. l. 54. r. nihil p. 452. l 14. r. Gaius p. 458. l. 26. r bare p 459. l 35. r. premises p. 465. l. 41. r. listlesnesse p. 471 l. 9. r. mad p 472 l. 19. r. certè non p. 486. l. 6 r acclamation p. 490. l. 40. r. e. rat p. 513 l. 51. r. crattle p. 527. l 33. r. unpassable ib. 58. r. somewhere p. 548. r. mors est p. 550. l. 49 r. few true and ponderous p 580. l. 43. r. can the waters flow p. 587 l 46. r. ministery therefore p. 589. l. 58. r. scattered and shattered p 610. l. 12. r. whilome p. 614. l. 5. r. Of one not at all ib. l. 16 r. glove p. 616 l. 48. r. they p. 634. l. 47. r. pestilenâ—e p. 635. l. 37. r. contrary to prevent p. 637. l. 8. r. falsifie p. 642. l. 19. after father Asa adde Manasseh degenerateth into Ahaz p. 648. l. 1 r. by Gods good laws p 650. l. 35. r. fletu p. 664 l 24. r. adulterium ib. l. 52. r. light p. 677. l. 24. r. a slurre p. 684. l. 16. r. inferiour bodies Faults escaped in the Righteous mans Recompence Pag. 695 l. 57 r. caring p. 708. l. 46. r. character p. 810 l. 54. r. set and serious p 823. l. 3 r. vice p. 824 l. 31. r. trading p 825. l. 33. r. he heard and took p 843. l. 44. r. we cannot better convince p. 849 l. 36. r. mock p. 851. l. 18. r. light p. 852 l. 0 r. fat abrood p. 854 l. 10. r. jog ib. 50. r. conservation p. 860 l. 10. r. teachers p. 801. l. 16. r. creatures p. 965. l. 12. r. extracting p. 871. l. 21. r. with them p. 876. l. 7. r. from the p. 879 l. 6. r. invisible p. 883 l. 14 r. dicere p. 890. l. 3. r. frowardnesse p. 897. l. 38 dele and such p. 899. l. 28. r. waxed p. 900. l. 40. r. Doegs p. 907. l. 39. r. coveting p. 911. l. 33. r. good p. 927. l 38. r. setling ib. l. 41. r. frailties p. 929. l. 24. r. David ib. 25 r. as rejoyceth ib. l. 41. r. quiets p. 936. l. 15. r. baffled p. 938. l 43. r. exhortation p. 939. l. 38. r. then remembred they that ib. l. 52. r induce p. 940. l. 47 r. flow of heart p. 943. l. 6. r betternesse ib. l. 53. r. slandered Gods house-keeping