for his great goodnesse We are so joyfull that I wish you part of my joy c. The posy of the city of Geneva stamped round about their mony was formerly out of Iob Ibid. Post tenebras spero lucem After darknesse I look for light But the Reformation once settled amongst them they changed it into Post tenebras lux Light after darknesse Scultet Aunal Like as the Saxon Princes before they became Christians gave for their armes a black horse Cranz in Saxon. but being once baptized a white Verse 9. I will beare the Indignation of the Lord because I have sinned against him The Church had sinned and God was angry with her So Zech. 1.12 Esay 57.17 What meane then the Antinomians to tell us that God is never angry with his people for their foule and flagitious practises no not with a fatherly anger nor chastiseth them for the same no not so much as with a fatherly chastizement Virg. Aeneid Is not this contra Solem mingere Godlinesse is on target against affliction Blind Nature saw this nec te tua plurima Pentheu Labentem texit pietas Onely it helpes to patient the heart under affliction by considering 1. That it is the Lord. 2. That a man suffers for his sin as the penitent theef also confessed Luk. 24.41.3 That the rod of the wicked shall not lie long upon the lot of the righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Say we then every one with David I know that thy judgements are right and thou hast afflicted me justly Psal 119.75 yea in very faithfulnesse hast thou done it that thou mightest be true to my soule And with that Noble Du-plessy who when he had lost his onely son a gentleman of great hopes which was the breaking of his mothers heart quieted himself with these words of David I was silent and said no word because thou Lord diddest it Psal 39. See my Love-tokens pag. 145.146 c. It shall be our wisdome in affliction to look to God and to reflect upon our sins taking his part against our selves as a Physician observes which way nature workes and helpes it until he plead my cause As a faithfull Patron and powerfull Avenger for though it be just in God that I suffer yet it is unjust in mine enemies who shall shortly be soundly paid for their insolencies and cruelties he will bring me forth to the light He will discloud these gloomy dayes and in his light I shall see light I shall behold his righteousnesse that is his faithfulnesse in fulfilling his Promise of deliverance in due time Meane-while I will live upon reversions live by faith and think to make a good living of it too All the wayes of God to his people are mercy and truth Psa 25.10 this is a soul-satisfying place of scripture indeed All the passages of his providence to them are not onely mercy but truth and righteousnesse they come to them in a way of a promise and by vertue of the Covenant wherein God hath made himself a voluntary debter to them 1 Joh. 1.9 Verse 10. Then she that is mine enemy shall see it c. Not onely shall I behold his righteousnesse as before but mine enemy shall see it and feel it too to her small comfort They shall see it when 't is too late to remedy it as they say the Mole never opens her eyes till pangs of death are upon her And shame shall cover her when she shall see that thou hast shewed me a token for good that thou hast holpen me and comforted me Psal 86.17 which said unto me Where is the Lord thy God So laying her religion in her dish whereby God became interested in her cause and concerned in point of honor to appear for her The Church is no lesse beholden to her enemies insolencies for help then to her own devotions for God will right himself and her together See Joel 2.17 with the Note Mine eyes shall behold her and feed upon her misery not as mine enemy but as Gods nor out of private revenge but out of zeal for his glory Now shall she be trodden down as the myre of the streets Erit infra omnes infimos she shall be as mean as may be Nineveh that great city is now a little town of small trade Babylon is nothing else but a sepulture of her self Those four Monarchies that so heavily oppressed the Church are now laid in the dust and live by fame onely so shall the Romish Hierarchie and Turkish Empire All Christs enemies shall shortly be in that place that is fittest for them sc under his feet as was before noted he will dung his Church with the carcasses of all those wilde boars and buls of Bashan that have trod it down Verse 11. In the day that thy walls are to be built In the type by Nehemiah chap. 3. who did the work with all his might and having a ready heart made riddance and good dispatch of it Mar. 16.15 In the truth and spiritually when the Gospel was to be preached to every creature and a Church collected of Jews and Gentiles The Church is in the Canticles said to be a garden enclosed such as hath a wall about it and a well within it Cant. 4.12 See the Note there God will be favourable in his good pleasure unto Zion Psal 51.18 and build the walls of Jerusalem His spirit also will set up a standard in his Saints against strong corruptions and temptations and make them more then conquerours even Triumphers Esay 59.19 Rom. 8.37 2 Cor. 2.14 In that day shall the decree be farre removed That decree of the Babylonians forbidding the building of the Temple and City shall be reversed and those statutes that were not good given them by Gods permission because they had despised his statutes Ezek. 20.24 25. shall be annulled and removed farre away Some read it In that day shall the decree go farre abroad and interpret it by Psal 2.7 8. of the doctrine of the Gospel Verse 12. In that day also he shall come even to thee from Assyria To thee Ierusalem in the Type shall recourse be had from all parts as if thou wert the chief city of the world Pliny saith that in his time she was the most famous of all the cities of the East and Titus himself is said to have wept at the last destruction of it by his souldiers whom he could not restrain from firing the Temple To the new Jerusalem the Church of the New Testament in the Antitype from whence the Gospel was sent out to every creature which is under heaven Col. 1.23 and whereunto people of all sorts flowed and many nations came Mic. 4.1 2. with highest acclamations most vigorous affections and utmost indeavours bestowing themselves upon the Lord Christ Act. 2.9 c. Jerusalem in the Hebrew tongue is of the duall number in regard of the two parts of the city the upper and the nether town Or
fry weep and gnash live and die a dying life a living death not for a time or times or half a time t Rev. 12.14 oh happy they if ever they might hope an end but ever and ever and beyond all time throughout all eternity Oh considerchis all ye that forget God lest he tear you in pieces and there be none to deliver you u Psal 50.22 Save your selves from this tormenting Tophet and be forwarned to flee from the wrath to come See what miserable slaves ye are to Satan being altogether as much in his power and clutches x Act. 26 18 as he that goes gyved is in the gaolers or he that goes up the ladder pininond and hoodwinkt in the hangmans and for how little good advantage ye lay forth your selves and toyl out your lives in wearisome * Ier. 9.5 Psal 55.10 wickednesse Do but summon the sobriety of your senses afore your own judgments and see what uncessant pains ye are at and all to go to hell whiles you do wickedly with both hands earnestly y Mic. 7.3 working hard at the works of the flesh but putting your gets into a bottomlesse bag z Hag. 1.6 Nay that 's not all for he that soweth the winde shall reap the whirelwinde a Prov. 22 8 Hos 10 12 saith Solomon that is he that soweth the wind of sin and vanity shall reap the whirlwinde of vengeance and misery And he that soweth to his flesh shall of the fiesh reap that corruption that is contradistinguisht to life everlasting b Gal. 6.8 for the wages of sin is death c Rom. 6. ult Sursum cursum nostrum dirigamus minantem imminentem exterminantem mortem attendamus ne simul cum corporis fractura animae jacturam faciamus temporal spiritual and eternal And is it nothing to lose an immortal soul to purchase an everliving death hear then set thy self in good earnest to see and sigh under Satans servitude be sensible of his yoke as galling thy neck and let it make thee cry out O wretched man that I am who shall deliver me from this unsufferable servitude Behold I am more miserable then Samson at the mill for he had hope in his death d Prov. 14.32 but what hope have I When God shall take away my soul e Job 27.8 I am more miserable then Zedekiah in cold irons for though he los his eyes yet he escaped with his life but I alasse am am dead while alive f 1 Tim. 5.6 a very living ghost a walking sepulchre of my self I am more miserable then Ieremy in the dungenon for he found friends and means of enlargement but to which of the Saints shall I turn my self g Job 5.1 or where shall I finde help or rescue in heaven or earth I am more wretched then Israel in Egypt for if they performed their tasks they escaped the lash but I after all my best services done o the devill am laden with stripes and shall be scourged with scorpions * â—â—â—nsideret his quilibet quam jod 1 sir servitus servhe priacipi immò tyranno diabolo qui subditos sibi infandis divexat modis Bucer Thus make moan to thy self first and tenmake out to Christ next for manumission and enlargement for if the son set you free you shall be free indeed h Ioh. 8.36 Cry to the Lord Christ in the words of the ancient Church O Lord other Lords besides thee have had dominion over us but we will remember thee only and thy name i Isa 26.13 Thy name is as an oynt munt powred out theresore the Virgins love thee k Cant 1.3 O pour upon my dry soul of that precious oyntment and stablish me with thy free spirit l Psal 51 12 for where thy spirit is there is liberty m 2 Cor. 3.17 from both the commanding and the condemning poer of sin and Satan O deliver not the soul of thy turtle dove to these wicked ones x in thy righteousnesse rid me and set me free For a day in thy courts is better then a thousand other-where I had rather be a dore-keeper in the house of my God o Ps 84.10 11 then to be Satans chlef-favourite or one of the privy chamber For the Lord God is a Sun and a shield the Lord will give grace and glory large wages grace and glory what things be these one would think that were reward enough for such sorry service as we can do him a best ey but then her 's more then enough for no good thing will he withhold from them that walk uprightly Oh bountifull God! who would not chuse and covet to be thy servant who would not gladly stand waiting at the posts of thy gates p Prov. 8 34 if haply at any hour of th day he might hear thy happy call and be hired into thy heavenly Vineyard who would not â—un through thick and thin * Quidam ad omnia viae vitae hujus exercitia non solum ambulant sed currunt imò potius volant Bern. Serm. 3. de Asc Dom. to compasse such a gainfull service And yet 't is a world to see a wonder to behold how strangely men hang off here how hard they are to be wonn to the setting in hand with the works of the Lord miserably slighting God offers and letting slip their golden opportunities of getting into his employment They talke sometimes of the wages but shrink at the work as the Israelites talked of the reward of Goliath's conquest yet fled from it when they had done q 1 Sam. 17.24 25 The land is good said those faint-hearted spies but the cityes are walled up to heaven and the inhabitants unconquerable They wish well other-whiles to heaven as he that kneeled to our Saviour with good master r Mat. 19.16 Turpe est impios diabolo tam strenuèservire nos Christo pro sanguinis â—retio nihil rependere Cyprian lib. de oper et eleemos in his mouth they could be glad with Balaam to dye the death of the righteous but to live their precise and austere life that goes to the heart of them they cannot frame to it O blinder then Beetles the merchant refuseth no adventure for the hope of gain the hunter shrinketh at no weather for love of game the souldier declineth no danger for desire of glory or spoile the bear breaks in upon the hives contemning the stings And shall we fain to our selves an ease in not understanding or an idlenesse in not seeking after that service that will be a means unto us not only of avoyding intollerable and endlesse torments which is the devills meed and wages but also of attaining immeasurable and immortall glory pleasure and gain which is Gods reward and guerdon For glory honour and peace to every man that works good to the lew first and also to the Gentile Å¿ Rom. 2 10 And contented godlinesse
simplicity as intending to beguile God which he cannot and man which he fain would and oft doth to further his worldly and wicked designes as Judas Herod Matth. 2.8 Pharisees Mat. 23.14 2. Falshoud opposite to truth as onely acting religion playing devotion compassiong God with deceit as the house of Israel here deceiving him not by impotency onely and in the event but by imposture and so in purpose contenting themselves with a shew with a semblance Luke 8.18 with a form of knowledge Rom. 2.20 and of godlinesse 2 Tim. 3.5 rather â—eeming to be good then seeking to be so These are hells free-holders and other sinners are said but to have their part with them There are that thus interpret this Text Ephraim compasseth me the Prophet preaching mercy and promising good things they beset me and gather close about me as desirous of my doctrine but it is in mendacio in hatâ—full hypocrysic see Ezek. 33.31 32. and when I crosse them never so little they craftily conspire to prejudice my Ministery to asperse my person c. To preach saith One is nothing else but to derive the rage of the whole world upon a mans self to become the But-mark yea the Center ad quod omnes lineae dolorum tendunt Meisner in loc to which all the lines of lies and falsehoods do tend but Judah yet ruleth with God To serve God is to rule with him as Livia said she ruled her husband Augustus by obeying him It is the greatest liberty Rom. 6.18 22. 1 Pet. 2.16 Abraham was a prince of God Jacob prevailed with God and had power as a Prince Gen. 32.28 Moses as if he had been Chancellour of heaven over-ruled the businesse and God is fain to bespeak his own freedom Exod. 32.10 Judah also is here said to rule with God to be potent with him because God was sincerely served amongst them and they held fast their first integrity the true religion was openly professed and the true worship of God incorruptly maintained in the Temple at Jerusalem This made Abijah though none of the best so boldly to boast and he prevailed so that there fell down of Israel slain four hundred thousand 2 Chron. 14.10 17. and yet the men of Judah that slew them were but four hundred thousand ina ll verse 3. Israels Apostacy is here aggravated by Judah's integrity they were not under the temptation of evil example Judah was the worse for them and not they for Judah and is faithfull with the Saints Or with the most Holy he keepeth the faith to God those Holy Ones the Father Son and Holy Spirit so some sence it as Josh 24.19 Prov. 9.10 he is far from those false and fraudulent dealings wherewith the ten Tribes seek to circumvent and beguile god Or thus Jâ—xlah is faithfull with the saints of former ages he holds to his old principles to the good old way wherein Abraham and the other Ancients went before him He is also faithfull with such as are sanctified the true priests of God consecrated to himself and set apart for holy use In opposition to the ten Tribes who went after those leaden priests made by Ieroboam of the lower sort of the people and well fitted to golden deities Lastly he is faithfull with the people of God those good souls that left the ten Tribes and went to Judah to the true worship of God With these Judah was faithfull courteous and communicative embracing and encouraging them all that might be This was a singular commendaton CHAP. XII Verse 1. EPhraim feedeth on wind Slender feeding unlesse Ephraim were of the Chamaeleon-kind quippe nec cor auro satiatur nec corpus aura Wind fills Esay 55.10 2 Cor. 9.10 but feeds not Ephraim had sowed the wind chap. 8.7 but to what profit Hee that ministreth seed to the sower and bread to the eater would here surely neither give bread for food nor multiply their seed sown but send them to the gods that they had chosen and to their confederates whom they so relied upon from whom they should reap the whirlwind See the Note on chap. 8.7 Wind we know bloweth up storms and tempests so doth idolatry and creature-confidence the tempest of Gods wrath that will never be blown over and followeth after the East-wind Which if he catch a great catch he is like to have of it Eurus est ventus urens exsiccans The East-wind is noted in Scripture for pernicious and hurtfull to fruits and herbs Gen. 41.6 Ezek. 7.10 and 29.17 Hos 13.15 violent it is also and spareth not men Ion. 4.8 The Seventy render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a burning blast as they do the former words Ephraim is an evil spirit by a mistake of the points Iob speaketh of some that fill their bellies with the East-wind they think to do so but it proves otherwise they snuff up the wind with the wild-asse but it tumours them onely and proves pestilentiall It is very dangerous for men to follow after their own conceits and counsels It may be worse to them upon their death-beds when they are lanching into the main of Immortality Euroaquilo then any rough East-wind or then any Euroclydon that wind mentioned Acts 27.14 Vna erusque uotusque ruunt Virg. that hath its name from stirring up stormes and is by Pliny called Navigantium pestis the Mariners misery An empty body meeting with tempests will have much ado to bear up If Ephraim first seed upon wind and then fall under the East-wind it must needs go hard with him The godly man who is filled with all the fulnesse of God Ephes 3.19 shall have him for a refuge from the storme a shadow from the heat when the blast of the terrible ones is as a storme against the wall Esay 25.4 His prayer is that of Ieremy chap. 17. vers 17. Be not thou a terrour unto me O Lord thou art my hope in the day of evil If the wind be not got into the earth and stir not there storms and tempests abroad cannot make an earthquake no more can afflictions or death an heart-quake where there is peace with God Such a mans mind immota manet is as mount Zion which cannot be removed He daily increaseth lies and desolation This being the fruit and consequent of those for flagitium flagellum sicut acus filum sinne and punishment are inseparable companions Wo unto them for they have fled from me destruction unto them because they have transgressed against me Hos 7.13 See the Note there To heap up lies is to hasten desolation A false witnesse shall not be unpunished and he that speaketh lies shall perish Prov. 19.9 They tell us of a threefold lie i. e. A merry lie an officious lie and a pernicious lie But the truth is every lie is pernicious and a man should rather die then lie He that lieth in jest may go to hell for it in earnest Iacob told his father an officious three-foldlie
lips drop sweet smelling myrrhe Cant. 5.13 and 4.16 then also their good name is better then a precious ointment Eccles 7.1 See the Note there when the wicked stink alive and dead Verse 7. They that dwell under his shadow shall return Or shall sit still shall be at rest The Chaldee hath it They shall dwell in the shadow of his Christ See a like promise of refocillation and protection Esay 4.6 Es 25.4 Psal 35.8 The refuge and refreshment of the Church is whole from Christ under the shadow of whose divine grace shhe resteth in her members shaded and sheltred under the hollow of his hand when the blast of the terrible ones is as a storm against the wall Esay 25.4 when indignation is kindled Esay 26.20 and when the Lord cometh out of his place to punish the inhabitants of the land for their iniquity then shall true converts have a chamber of rest a Pella provided them or at least be able to sing Davids Requiem Return to thy rest O my soul hover and cover under Gods wing run to his Name as a tower and be safe Why art thou cast down Prov. 18.10 trust in God trust in an angry God in a killing God as Job beleeve him upon his bare word and that against sense in things invisible and against reason in things incredible This is Faiths triumph and this is the Saints safety They shall revive as the corn and grow as the vine The Seventy and Latine render it They shall live with corn that is they shall have great plenty of all things necessary as Psal 87. and 142.14 But the other reading is better They shall revive as the corn which suffering much from frost hail snow tempest lieth for dead as it were in Winter but at the return of the Sun in Springtide reviveth Joh. 12.24 1 Cor. 15. and yeeldeth a great increase In like sort the Vine when pruned and lopped spreads again and is the more fruitfull So those that are viti vitae inserti set into the true Vine though lopped and harrowed with sore and sharp afflictions yet can truly and triumphantly say As dying and behold we live as chastened and not killed c. Their bodies also by death are not so much rotted as refined 2 Cor. 4. and shall be conformed to Christs most glorious body the standard Phil. 3. ult and the sent thereof as the wine of Lebanon which was noted for the best as Kimchi proves and Athenaeus confirmeth Among the Jews at this day the women when they speak of their dead husbands say His scent or his memoriall is as the wine of Lebanon Verse 8. Ephraim shall say What have I to do c. Heb. Ephraim what have I to do c. This some make to be the speech of God to Ephraim as if Ephraim here were the Vocative case and God were brought in abhorring the motion of parting stakes with idols of sharing his glory with another But because this God never did for what communion hath light with darknesse Christ with Belial and because the Chaldee Paraphrast and from him the best Interpreters supply shall say I take this latter to be the better translation Here then God promiseth first what Ephraim shall do or rather what he by his grace will cause him to do he shall utterly abominate and abandon his idols whereunto his heart had been joyned or glewed chap. 4.17 Secondly what he will thereupon do for Ephraim what speciall favour he will shew him and what a gracious compensation he will make him I have heard him and observed him c. Ephraim now grown penitent shall say See the like ellipsis supplied Esay 5.9 with utmost indignation and aversation with greatest heat of anger and height of hatred shall he utter it See the like 2 Sam. 16.10 2 King 3.13 Matth. 8.29 What have I to do any more with idols Or sorrows or buggs those Balaams-blocks those mawmets and monuments of idolatry those images of jealousie that provoke to jealousie Ezek. 8.3 those dunghill-deities that can produce no good hear no prayers work no deliverance bring nothing but evil and anguish to us What then should we rather do then pollute those images that we had perfumed cast them away with detestation as a menstruous clout and say unto them Get ye hence Esay 30.22 Then will God soon say I have heard him thus bemoaning and befooling himself God hath a quick ear in such a case He hath also an eye open to the supplications of his servants in all that they call upon him for Jer. 31.18 as Solomon telleth us 1 King 8.52 I have observed him Or fixed mine eyes upon him with a most vigilant care and criticall inspection It would be wide with Gods Ephraims and they would want many things if he should not see as well as hear if he should not seriously Ephes 3.20 and sollicitously consider and care for them above all that they ask or think and without any monitour aid and accommodate them He is oft-times better to them then their prayers for why The eyes of the Lord are upon the righteous as well as his ears are open to their cry Psal 34.15 The Vulgar Latine rendreth it Dirigam eum I will direct him as a Tutour and Gardian doth his Pupil his Orphan See verse 3. He will also protect him that nothing may be wanting to his happinesse I am like a green firre tree green all the yeer about and of so large branches and broad leaves thick set that neither Sun nor rain can easily come at the wearied passenger reposing himself under them And whereas Ephraim might say Here 's repose but where shall I have repast It is added In me is thy fruit found q. d. The sir-tree is indeed green and shady but withall barren it bears no fruit either ad esum or ad usum It boweth it self down to the earth so that a man may easily lay hold upon the branches saith Rabbi David and other Hebrews But what shall he get by that more then a green bowre a refuge from the storm a shadow from the heat c As an Ancient speaking of Ahab describeth him sitting in his ivory Palace in Samaria in the time of the three yeers famine He had every thing else but wanted bread So Ephraim here hath shade but can he live by that what shall he do for food He shall not want for that saith God-Alsufficient for From me is thy fruit found Praestò est so some render it Here it is ready and mouth-meet Polan Tremel Tarnou Tine Deo omnis copia est egestas Bern. yea satis est so others render it it is enough of it satisfactory and proportionable to thy necessity Yea I would thou shouldst know that what fruit soever thou hast or shalt bear as an Olive or Vine verse 6. and 7. it is found in me proceeds from me the root of the matter is in me as Job speaketh in another case Verse
your day of grace the things that belong to your peace before the gate be shut the draw-bridg taken up the taper burnt out c. Behold now is the accepted time behold now is the day of salvation 2 Cor. 6.2 The Apostle after the Prophet Esay purposely beateth upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he should say Now or never sith thou mayest the very next minute be cut off by the stroke of death from all further time of repentance and acceptation Up therefore and be doing It is the Lord himself that thus saith Turn ye even to me Vsque ad me altogether as far as to me Stultitia sempâ—r in â—pâ—t vivere Sen. give not the half turn onely begin not to repent and then give over the work Some are ever about to repent but they can never finde time and hearts to set seriously about it to do it in good earnest Some wamblings they have as I may say and some short-winded wishes some kinde of willingnesse and velleity but it doth not boyl up to the full height of resolution to return The Prodigall changed many places ere he came home Many came out of Egypt that yet never came into Canaan with all your heart with the heart Jer. 4.14 Prov. 23.26 and with the whole heart in opposition to a divided heart Hos 10.2 a double heart Jam. 4.8 a heart and a heart Psal 12.2 This whole heart is elsewhere called a true heart Heb. 10.22 a perfect heart 2 Chron. 16.10 truth in the inwards Psal 51.6 where there is an unfained faith 1 Tim. 1.5 laborious love 1 Thess 1.3 sound and cordiall repentance as here undissembled wisdome Jam. 3.17 such holinesse as rendreth a man like to a chrystall glasse with a light in the middest of it doing the truth Job 3.21 and having his works full Rev. 3.1 2. being a true worshipper Joh. 4.24 an Israelite indeed Ioh. 1.47 God he knows to be just and jealous he will not endure corrivals or compartners in the kingdome His jurisdiction is without peculiar he will not divide with the Devil Be the gods of the Heathen good-fellows saith One the true God is a jealous God and will not share his glory with another He must be served truely that there be no halting and totally that there be no halving and with fasting weeping and with mourning with deep and down-right humiliation sutable to your sins as Ezr. 9.6 ye have inveterate stains such as will not be gotten out till the cloth be almost rubb'd to pieces Satan hath intrenched himself in your hearts and will not be gotten out but by fasting and prayer Fasting is of it self but a bodily exercise and meriteth nothing for religion consisteth not in meat and drink 〈◊〉 the belly full or empty Rom. 14.17 Col. 2.23 But fasting is a sinâ—ular furtherance to the practise of repentance and the enforcing of our prayers â—ee Ezr. 8.21 As full feeding increaseth corruption Ier. 5.7 8. so religious Aâ—stinence macerateth tameth and subdueth the Rebell Flesh 1 Cor. 9.27 giving it the blew-eye as there and 2 Coâ— 7.11 so that not the body so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the soul is made more active by emptinesse Fasting dayes are soul-fatting dayes they fit men for conversion as here and make much to the humbling of the spirit hence they are called dayes of humiliation and of self affliction Levit. 16.31 and 23.37 and with weeping Drown your sins in a deluge of tears cleanse your wounds by washing in this precious water quench hell fire with it kill the woâ—m fetch out sins venome there 's a healing property in these troubled waters Tears of vine-branches are said to cure the leprosie and the Olive is reported to be most fruitfull when it most distil eth These April showers bring on May-flowers and make the heart as a watered garden or as some faces appear most oriently beautifull when most bedewed with tears Peter never lookt so sweetly as when he wept bitterly David never sung more pathetically then when his heart was broken most penitentially Psal 6. and 51. when tears in stead of gemmes were the ornament of his bed as Chrysostom speaketh Mary Magdalen that great weeper as she made her eyes a fountain to wash Christs feet in so she had his wounds as a fountain to bath her soul in yea she had afterwards the first sight of the revived Phoenix whom shee held fast by those feet that had lately trod upon the lion and the adder c. and with mourning This is added as a degree beyond the former Men may fast and yet find their pleasures Esay 58.13 weep out of stomack as Esau or complement as Phryne the harlot who was sirnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weep-laugh because she could easily do either and as among the Brasileans Magirus in Gâ—â—gr Vt flerent oculos erudi resuos Ovid. tears are for a present salutation and as soon gone as if they had said How do ye What is an humbling day without an humbled heart not onely a religious incongruity but an high provocation like Zimri's act when all the Congregation were weeping before the door of the Tabernacle Here therefore the Lord calleth to mourning funerallmourning Nudaque marmoreis percussit pectora palmis Ovid. In gloss margin as the word signifieth with tabring upon the breast Nah. 2.7 smiting on the thigh Jer. 31.19 beating on the head face and other parts sicut mulierculae in puerperio facere solent saith Luther there See Esay 32.11 and 22.12 Sorrow for sin must not be slight and sudden but sad and soaking the heart must be turned into an Hadadrimmon Zech. 12.10 11. where the Prophet seems in a sort to be at a stand for comparisons fit enough and full enough to set forth their sorrow who looking upon Christ whom they had pierced felt the very nails sticking in their own hearts as so many sharp daggers or stings of scorpions The good soul say the School-men seeth more cause of grief for sinning then for the death of Christ because therein was aliquid placens something that pleaseth but sinne is simpliciter displicens simply displeasing So that Gods mourners need not send for mourning women to teach them to mourn as Jer. 19.17 but rather have need to be comforted lest they should be swallowed up with overmuch grief 2 Cor. 2.7 and lest Satan get an advantage against them verse 11. by mixing the detestable darnell of desperation Act. Mon. with the godly sorrow of a pure penitent heart as Mr. Philpot Martyr speaketh Verse 13. And rent your heart and not your garments i. e. not your garments onely Schindler which was gestus perturbationis among the Jews a gesture usuall with them to set forth the greatnesse of their grief and displeasure as 1. At funerals and losse of friends Tumpius Aeneas humerâ—â— abscinaere vestem Auxilioque vocare Deos tendere palmas Virg. Aeneid as Gen. 37.2 In
lurking-holes as he did Adam out of the thicket 2 Chro. 33.11 Manasseh from among the thornes Jonah from the sides of the ship the Duke of Buckingham in Rich. the thirds time c. Be sure saith Moses your sinne will finde you out Speed Num. 32.23 and Gods hand will hale you to punishment Though they climb up to heaven That is by an hyperbole to high and strong places as the Babel-builders the Benjamites that fled to the Rock Rimmon and there abode four moneths Judg. 20 47. the gibing Jebusites that were so confident of their strong-hold of Zion that they flouted David and his forces 2 Sam. 5.8 the proud Prince of Tyre and others thence will I bring them down From their loftiest tops of Pride and creature-confidence which God loves to confute and defeat as I might instance in Nebuchadnezzars Xerxes Haman Sejanus Bajaezet that terrour of the world and as he thought superior to fortune yet in an instant with his state in one battle overthrown into the bottome of misery and despaire Turk hist 287. and that in the middest of his great strength The same end awaits the Pope and his hierarchy ruet alto à culmine Roma that Jupiter Capitolinus shall be one day unroosted by him who casteth the wicked down to the ground Psal 147.6 Verse 3. And though they hide themselves in the top of Carmel In densis sylvis inter spelaea ferarum Lawfull enough it is in some cases to hides David did oft and Elias and Christ and Paul 2 Cor. 11.32 and Athanasius and diverse other Saints Tertullian was too rigid in condemning all kind of hiding in evill times Lib. de suga on persecution But to hide from God who searcheth Jerusalem with lights and to whom the darknesse and the light are both alike Psal 139.12 to whom obscura clarent muta respondent silentium confitetur this is base and bootlesse Carmel shall not cover them nor any other starting-hole secure them from divine justice The poore Jewes were pulled by the Romanes out of privyes and other under-ground places where they had hid themselvss as Josephus writeth and so were those Samaritans served by the Assyrians who ferreted them out and slaughtered them and though they be hid from my sight as they think but that cannot be for He like the Optick vertue in the eye sees all and is seen of none in the bottome of the sea which how deep and troublesome soever is to God a Sea of glasse like unto Chrystal corpus diaphanum a pervious clear Rev. 4. transparent body such as he sees thorow and hath the sole command of thence will I command the serpent For there is that crooked serpent Leviathan there are also creeping things innumerable Esay 27.1 Psal 104.26 to arrest wicked men as rebels and traitors to the highest Majestie and to drag them down to the bottom of hell All elements and creatures shall draw upon them as servants will do upon such as assault their Lord. Rebellisque facta est quia homo numini creatura homini as Austin truely and trimly avoucheth Verse 4 And though they goe into captivity c. And so may hope the worst is over Surely the bitternesse of death is past yet it shall prove otherwise The hypocrites hope is as the giving up the ghost saith Iob and that 's but cold comfort 1 Sam. 15.32 Or as the spiders web spun out of her own bowels and when the beesome comes swept to the muck-hill before their enemies whose custome was to drrive their captives before them Lam. 1.5 young and old naked and barefoot even with their buttocks uncovered Esay 20.4 Or before their enemies that is before they are taken captive by the enemies by a voluntary yeeldance in hope of quarter for their lives The Jewes indeed had a promise from the Prophet Jeremy chap. 21.9 That if they went out and fell to the Chaldeans that besieged them they should have their lives for a prey but the ten tribes had no such promise made them They were strangers from the covenants Ephes 2.12 and therefore could look for no mercy Loammi and therefore Lo-ruhamah Hos 1. the Ark and the Mercy-seat were never sundred thence will I command the sword See Esay 13.15 16. Jer. 9.10 and 43.11 Ezek. 14.17 and I will set mine eyes upon them Emphaticoteâ—on est qâ—am si dixiâ—set Oculos pluraliter Mercer Heb. eye viz. the eye of my providence that oculus irretortus whereby I will look them to death and take course that nothing shall go well with them see a little below vers 8. Jer. 21.10 Psal 34.16 In Tamerlanes eyes sat such a Majesty as a man could hardly endure to behold and many in talking with him became dumb He held the East in such awe as that he was commonly called Turk hist 211.236 The wrath of God and terrour of the world Augustus Cesar frowned to death Cornelius Gallus and so did Queen Elizabeth Sir Christopher Hatton Lord Chancellour Gods enemies are sure to perish at the rebuke of his countenance Psal 80.16 and if he but set his eyes upon them for evil and not for good all occurrences shall certainly work together for the worst unto them Verse 5. And the Lord God of Hosts is he c. Here the Prophet proveth what he had said in the foregoing verses by an argument drawn from the wonderfull power of God which profane persons are apt to question that they may harden their hearts against his fear Consider saith He first that He is the Lord God of Hosts and as the Rabbines well observe he hath the upper and lower troops ready prest as his horse and foot to march against his enemies Next that he toucheth the land as it were with his little finger and it shall melt like the fat of lambs before the fire it shall crumble to crattle moulder away and be moved because he is wroth Psal 18.7 and shall men be unmoved shall they bee more insensible then the senselesse earth The people of Antioch though many of them gave their hands for Chrysostoms banishment yet terrified by an earthquake which wrought in them an heart-quake as it had done in the Gaoler Acts 16. they immediately sent for him again But thirdly the tremend power of God appears in this that The land shall rise up wholly like a flood and it shall be drowned as by the flood of Egypt God can flote it and flood it at his pleasure See chap. 8.8 Water is naturally above the earth as the garment above the body saith David and would but for the power and providence of God prove as the shirt made for the murdering of Agamemnon where the head had no issue out Let God be seen herein and mens hearts possessed with his holy fear who can so easily pull up the sluces let in the Sea upon them and bury them all in one universall grave of waters Fear ye not me
not be subject to Gods command is now liable to the censures conviction and condemnation of rude barbarous men which being humbled in the sense of his sinne hee doth patiently endure without grudging Danaeus his Note here is that concerning themselves and their own sinnes against God these good fellowes spake nothing what ever they think but demand of the Prophet why hast thou done this as if he were the onely misdoer because he had told them As willing now to give glory to God and take shame to himself this is the property of a true penitentiary See Psal 52. Title where David stands to do penance in a white sheet as it were and Augustines Confessions Hypocrites deal with their souls as some do with their bodies when their beauty is decayed they desire to hide it from themselves by false glasses and from others by painting so do they their sins from themselves by false glosses and from others by excuses But as the prisoner on the rack tells all and as things written with the juice of limmons when held to the fire are made legible so when God brings men into straits when he roasteth them in the fire of his wrath then if ever they will confesse against themselves and so give glory to God Josh 7.19 by putting themselves into the hand of justice in hope of mercy Verse 11. Then said they unto him What shall we do unto thee q. d. Thou art a Prophet of the Lord and knowest how he may be pacified Thou art also the party whom He pursueth say what we shall do to thee to save our selves from thy death that even gapeth for us from this Sea which else will soon swallow us up for the Sea worketh and is tempestuous so Kimchi readeth the Text making these last also to be the words of the Marriners Thou seest that there is no hope if thine angry God be not appeased Wo unto us who shall deliver us out of the hands of these mighty Gods 1 Sam. 4.8 If the Sea be thus ragefull and dreadfull as verse 15. if it thus work and swell more and more as we see it doth thereby testifying that it can now no longer defer to execute Gods anger tell us what we shall do in this case and strait What Verse 12. And he said unto them More by Gods inward revelation then by discourse of reason not as rashly offering himself to death but as freely submiting to the mind of God signified by the Lot that fell upon him calling for him to punishment Take me up and cast me forth into the Sea Eximia sides saith Mercer Before we had his repentance testified by his confession with aggravation Here we have his faith whereby he triumpheth over death in his most dreadfull representations Take me up saith he with a present minde and good courage as also his charity whereby he chose rather to die as a piacular person then to cause the death of so many men for his fault Like unto this was that of Nazianzen who desired Jonah-like to be cast into the Sea himself so be it all might be calme in the Publike that of Athanasius who by his sweat and tears as by the bleeding of a chast vine cured the leprosie of that tainted age that of Ambrose who was farre more sollicitous of the Churches welfare then of his own that of Chrysostome In 1 Cor. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. who saith That to seek the publick good of the Church and to preferre the salvation of others before a mans private profit is the most perfect Canon of Christianisme the very top-gallant of Religion the highest point and pitch of Piety so shall the Sea be calme unto you Not else for I have forfeited my life by my disobedience and my repentance though true and so to salvation never to be repented of comes too late in regard of temporall punishments 2 Cor. 7.10 as did likewise that of Moses Deut. 3.26 and of David 2 Sam. 12.10 such is the venemous nature of sinne in the saints 't is treachery because against covenant and such is the displeasure of God upon it that he chastiseth his here more then any other sinners Lam. 4.6 Dan. 9.12 and whoever else scape they shall be sure of it Amos 3.2 The word here rendred calme signifieth silent for the Sea when troubled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est maris agitatio Eâ—â— stach in Hom. Hiad H. roareth hideously so that the roaring of the devils at the painfull preconceit of their last doom of damnation is set forth by a word that is taken from the tossing of the Sea and the noise thereupon Iam. 2.19 The devils beleeve and tremble or shiver and shudder with horrible yellings for I know that for my sake this tempest is upon you If Jonah were a type of Christ in that being cast into the Sea a calme followed yet herein hee differed that Christ suffered not for his own offences 1 Pet. 2.24 and 3.18 but bore our sinnes in his own body on the tree and died the just for the unjust Verse 13. Neverthelesse the men rowed Heb. digged for so they that row seem to do with their oars Virg. Aeneid Vastum sulcavimus aequor as with spades Hence also the Latine Poets say that Boat-men cut plow furrow the waters Infindunt pariter sulcos The Seventy render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they did their utmost indeavour with violence to bring the ship to shore and to save Jonah and not as those bloody Emperours Tiberius Caligula and Claudius who took delight in the punishment of offenders and used to come early in the morning into the market-place to behold their executions Non nisâ— coactus Vtinam literas nescirem said that better Emperour when he was to subscribe a sentence of death and Oh that I could not write mine own name said Another upon the like occasion but they could not They did but strive against the stream for the Lord had otherwise determined it and Voluntas Dei necessitas reâ— who hath resisted his will for the Sea wrought and was tempestuous against them As verse 11. Praesentemque vires intentant omnia mortem Verse 14. Wherefore they cried unto the Lord Not unto their false gods but unto the true Jehovah of whom they had learned something by what they had seen and heard from Jonah Vaetorpori nostro We beseech thee O Lord we beseech thee A most ardent and affectionate prayer A naturall man may pray from the bottome of his heart out of a deep sense of his wants but he cannot give thanks from the bottom of his heart because void of the love of God and joy of faith Danaeus noteth from these words that Iudges ought to pray before they passe sentence of death upon any Let us not perish for this mans life which we take away but full sore against our wills Wilfull murther was ever accounted an heinous crime among the Heathens also
to him as a Sea of glasse a clear transparent body he shines and sees throw it Gods hand or side is said to be horned in the sense that Moses his face was Exod. 34.30 And there was the hiding of his power Not the revealing of it but velamen symbolum integumentum the veil the cover such as God put over him when he shewed Moses his glory He could see but his back parts and live we need see no more that we may live God is invisible incomprehensible and dwelleth in light unapproachable How little a thing doth man here understand of God Iob 26.14 the greatest part of that he knoweth is but the least part of that he knoweth not Surely as a weak eye is not able to behold the Sun no nor the strongest eye without being dazled we cannot look upon it in rota but only in radiis so here we cannot see God in his Essence but onely in his effects in his works and in his Word where also we have but a shew but a shadow of him we see but his train in the Temple as Esay the holy Angels cover their faces with their wings as with a double scarfe before Gods brightnesse which would put out their eyes else â—s 6.3 see Psal 104.2.1 Tim. 6.16 Verse 5. Before him went the pestilence Dever the word signifieth such a disease as cometh by a divine decree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Hypocrits call the pestilence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because sext by God in a spiritual manner a stroke of his own bare hand as it were Here it is made one of his Apparitours or pursivants sent before him to destroy the Canaanites as it had done the Egyptians And burning coals went out at his feet Or the carbuncle burning bile Deut. 32.24 The Vulgar translateth it the devil Others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a deadly inflammation whereof good Oecolampadius died and was lamented by Melancthon But Luther very uncharitably the best have their failings wrote that he beleeved Oecolampadixm ignitis Satanae telis hastis confossum Lib. de Missae privat subitanea morte periâ—sse that Oecolampadius died suddenly being stabb'd to death with the fiery darts of the devill Verse 6. He stood and measured the earth Not Joshuah but God brought his people into the promised land and divided it amongst them Psal 78.55 Like as also he had divided the whole earth by bounds and borders to the several Nations Psal 74.17 and doth still appoint men the bounds of their habitations Act. 17.26 He beheld and drove asunder the Nations He did it with his looks as it were that is with very little adoe Let the Lord but arise onely and his enemies shall be scattered Camd. Elis let him but frown and they fall before him If Augustus could frown to death Asinius Pollio and Queen Elizabeth her chancellour Hatton what shall we think of Gods bended browes And the everlasting mountains were scattered i. e. those kingdomes of the Canâ—anites that were held firm and unmoveable as the mountains yea rivetted as it were upon eternity see Num. 13.21.31 22. These were scattered dissilierunt fell in peeces and leapt this way and that way as stones broken with a great hammer God threshed these mountains and beat them small he made the hills as chasse Isay 41.15 No worldly height could stand before him By mountains here some understand Kings and Princes as by hills those of inferiour rank His wayes are everlasting Heb. his walks or journies that is his government of the world by his power and wisedome is perpetual he never casteth off the care thereof There are that referre the word his to the Canaanites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who had of old possessed the land without disturbance But the former sense is the better Verse 7. I saw the Tents of Cushan King of Mesopotamia who tyrannized over Israel eight years after Joshua's death God selling his people to him for naught and not increasing his wealth by their price Psal 44.12 Judg. 3.8 But delivering them in the end by that valiant Othniel who brought the tents of Cushan under affliction or vanity Some render it propter iniquitatem because of iniquity and set this sense upon it It was for sinne that God sold his people into the hands of Cushan Riskathaijm and yet afterwards sent them a Saviour why then should they now despair of a seasonable return out of captivity though by their sinnes they have provoked the Lord to wrath sith if they returne unto him and seek his favour there is yet mercy with the Lord that he may be feared Loe this is the right use of histories and this is our duty to make observations to our selves as did the Prophet here I saw the tents of Cushan I considered the thing that hath been it is the same which shall be and that which is done is that which shall be done c. Eccles 1.9 Historiae fidae monitrices Dicuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the curtains of the land of Midian did tremble Cortinae vel pelles c. When by the sword of the Lord and of Gideon they were cut off and discomfited Judg. 7.7 c. Verse 8. Was the Lord displeased against the Rivers As Xerxes that brutish man was against the Hellespont for battering his bridge of boates beating it and casting a pair of fetters into it Was God thus angry against Jordan and against the red-Sea No such matter If God seem angry at any time against the reasonlesse or livelesse creatures it is for a punishment of mans sin But here his end and purpose was to shew that he did ride upon those horses and charets the rivers and sea for the salvation of his people He did so when time was and that he will do so again when time shall serve this question in the text shews that there is no question to be made of it Verse 9. Thy bowe was made quite naked sc Out of the case He meaneth thy power was clearly manifested and powerfully exerted against the nations above mentioned so that all men might see plainly that thou wert that man of warre Exod. 15.3 which shootest thine arrowes at a certainty and never missest thine enemies thy but-mark See Job 16.12 according to the oathes of the tribes even thy word i. e. according to thy promises to thy people confirmed with oathes even those sure mercies of David or assured to David Some render it according to the oathes those props of thy word His word is sure and sufficient of it self but for our better settlement and as a prop to our faith He hath bound it with oathes that by two immutable things in which it was impossible for God to lie we might have strong consolation Heb. 6.18 For now we may say with Solomon For thy words sake nay more For thine oathes sake and according to thine own heart hast thou done all this 2 Sam. 7.18 21. Thy love moved thee to make
carried captive by Kederlaomer Whereas else he would make a short work upon the earth Rom. 9.28 If the mourners were once marked and set safe out of harmes way he would soon say to the Angell Ezek 9. Smite and spare not Look what Elisha once said to Jehoram King of Israel the same saith God to all ungodly persons Surely were it not that I regard the presence of Iehoshaphat the good king of Judah 2 King 3.14 I would not look toward thee nor see thee Add hereunto that God not only spareth and blesseth but also graceth and gifteth the wicked with excellent abilities and endowments for his peoples behoof and benefit as Saul with a spirit of government for Israels sake and of prophecy for Davids safety the Egyptians with Jewels for the use of the sanctuary and those that shall hear Depart ye with the power of prophesying and doing miracles for the Churches use and benefit Nay more Prov. 21.18 the wicked shall be a ransome for the righteous and the transgressour for the upright Thus God gave Egypt for Israels ransome Isa 43.3 4. I gave Ethiopia and Seba for thee And why Since thou wast precious in my sight thou hast been honourable and I have loved thee Therefore will I give men for thee and people for thy life Thus is the righteous delivered out of trouble and the wicked comes in his stead Prov. 11.8 SECT IX OH but we see it otherwise often that those you call righteous are not delivered Ob. Sol. And what more sure then sight First sight though the most certain sense may be deceived about its own object if it want a clear middle For example A man beholds a staff part through the clear ayre and part through the dark water and so deems it crooked when indeed it is straight So the purblind world beholding the Christian life thorough the dark middle of prejudice judgeth it miserable and disconsolate not knowing that to the righteous there ariseth light out of darknesse joy out of grief good out of evill comforts out of crosses and those equivalent to deliverances Those mentioned in that little book of Martyrs Heb. 11. though tortured and tympanized yet they would not be delivered that they might obtain a better resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was never merrier with the three children then in the midst of the furnace where the son of God was walking with them Dan. 3. Gen. 28. Iacobs heart was never so light as when his head lay hardest Secondly there is a double deliverance One keeping us from the evill and another keeping us under it that it shall not hold us much lesse hurt us And this later way at least every of Gods Jewels is made up and delivered For though ye have layne among the pots all burnt and swooty yet shall ye be as the wings of a dove covered with silver and her feathers of yellow gold Psal 68.13 Delivered then the righteous are we see though not delivered That they are not here fully freed from trouble they may thank themselves in a great measure For as the subjection of the creature to us depends upon our subjection to God and our peace with men upon our keeping peace with him Iob 5.23 So our subjection to God and peace with him here being only inchoate and imperfect we recover our safety from the creatures and peace with men but in part and unperfectly But look what is wanting therein is recompensed with spirituall peace even here Ioh. 16 â—3 how much more hereafter And say that God suffer his Jewels to be killed all day long and counted as sheep to the slaughter yet precious in the eyes of the Lord is the death of his saints Psal 116.15 Rom. 8. and neither life nor death shall sunder them from Gods love in Christ Jesus So that if they ' scape not his sword without yet they shall ' scape the terrour within which is that that sets an edge upon the sword and makes it enter into the soul The godly man shall be able in the worst times to call his soul to rest with David Psal 116.7 1 Sam. 30.6 Luc. 21. Deut. 20. and to comfort himself in the Lord his God in a common combustion then when others shall be at their wits ends and even mad again for the sight of their eyes and perplexity of their spirits Death he knowes is the worst that can befall him and that ever since it ran through the veins of Christ crucified is so sweetened unto him that he is little or no whit amazed at the fore-going gripes which are but as the throwes of Child-birth by which the soul is borne out of this lothsome body into endlesse felicity Oh therefore the safety and dignity of a true Christian whom very pain easeth whom death reviveth whom dissolution uniteth whom lastly his very corruption preserveth and sin glorifieth As for our full deliverance from all annoyances we grone within our selves and with patience wait for it even the redemption of our bodies Rom. 8.23 24. Pectatum tametsi non bonum tamen in bâ—num Aug. And when that happy day once begins to shine forth then look up if ever for your redemption draweth nigh Luc. 21.28 The Lord Christ will then lift up your heads as Pharaoh did his Butlers take you from the prison to the palace and restore you to your ancient honours and offices loft in Adam as to be Kings Priesty Judges Benchers c. He shall say unto you then as once to Israel Behold I will settle you after your old estates and will do better unto you then at your beginnings and ye shall know that I am the Lord. Ezek. 36.11 This meditation setled David â—â—eedingly Psal 17. where having spoken of the men of this world Psal 17.15 which have their portion here he presently subjoynes As for me I shall behold thy face in righteousnes I shall be satisfied when I awake that is out of the dust of death with thine image This also kept Jobs head above water when else he had been overwhelmed with floods of affliction Job 19.25 26 I know that my Redeemer liveth c. And though after my skin worms destroy this body yet in my flesh I shall see God Daniel 12.1 2. Though things be otherwise darkly delivered yet when the Jews were to lose land and life then plainly the Resurrection is named And Heb. 11.35 we read of some that were tortured not accepting deliverance that they might obtain a better resurrection Joh. 11.24 I know saith Martha that my brother shall rise at the Resurrection at the Consolation saith the Syriack Translator And well he might call it the Consolation to the righteous for these prerogatives and priviledges that shall befall all such in that day SECT X. FIrst a glorious resurrection of their dead bodies by vertue of the mystical Union they have with Christ The bodies of the Saints though