must not be written on any parchment but what is made of the skin of a clean beast nor read but in a clean place No man must touch it but with the right hand and not without a kisse of reverence they usually carry it in procession about their synagogue with many ornaments of crowns and scepters the children kissing it as it passeth by them No man must sit in the presence of it nor so much as spet before it c. Whereas the Gospel of grace they utterlly reject and abominate as a Volume of vanity That Italian Translation that they had of the New Testament is called in and taken from them Evangelâ—â—â— Aven gelaion Eliah in Thesh Rad gillaion Buxâ—orf syneâ— cap. 1 p. 4. for their horrible abuse of it this being still the twelfth Article of their Creed I believe with a perfect faith that the Messiah is yet to come No marvell if the Apestle would not have us ignorant that blindnesse in part is happened to Israel Rom. 11.23 That lesser part or rather particle of them that are proselyted to our religion they pretend that they are none other then poor Christians hired to personate their part Voyage into Levant And yet they give compleat dispensation to counterfeit Christianity even to the degree of Priesthood In the day of their expiation their Rabbi doth absolve them from all their perjuries and deceits used against Christians He also assures them that they are not bound to keep any oath but what is sworn upon their own Torah or Law of Moses brought out of their Synagogue Weemse to the reading whereof they depute one third part of their day and wherein they are generally so expert that they have it as ready as their own names The mischief of it is Facilius quâ—â— nomen soum recitat Joseph Cont Appion lib. 2. that they are too much affixt to it and will needsly be saved by it which the Law cannot do for them as being weak through the flesh Rom 8 3. The Law is a yoke of bondage as Hierome calleth it and they who look for righteousnesse from thence are like oxen who coil and draw and when they have done their labour are fitted for slaughter Luther fitly calleth such drudges the devils Martyrs they suffer much and take much pains to go to hell And in another place he saith Qui scit inter Logem Evangelium disting siere gratiâ—â— agat Dto sciat se esse Theologum He that can rightly distinguish between Law and Gospel hath cause to praise God and may well passe for a Divine Moses my servant A farre higher title then Sonne of Pharaohs daughter for this was to be Pharaohs God Exod. 7.1 and higher then the kings of the earch Psal 89.27 No marvell though Moses so esteemed it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when Nâ—â—â—t king of Romans an Heathen did and Augustus the Emperouâ— câ—â—igratius fuit 〈◊〉 pietatis quam potestatis saith Tertultian he preserred prety before Monarchy so did those three succeeding Emperours Câ—â—stantine 〈◊〉 and 〈◊〉 who called themselves Vassallos Christi the vassals of Christ as 〈◊〉 reporteth It was noted as a great both presage and desert of Dâ—â—ins his ruine when in his proud Embassie to Alexanaer he called himself the King of kings and Cousin of the gods but for Alexander he called him his servant That was worse in John Oneal father to the Earl of Tirone that rebell Anno 1398 who blasphemously inscribed himself in all places 1 great John Oneal Cousin to Christ friend to the Queen of England and foe to all the world c. Camd Eliz. 2 Pet. 2 What big bâ—bbles of words were these as Peter calls them His pretended Successour stileth himself the servant of Gods servants and one day in the yeer in an apish imitation of our Savtour washeth certain mens feet But he acteth as Dominâ—s â—â—gnorum munâ—i which is one of the Devils titles and can endure to be called by his Parasites Dominus Deus noster Papa Our Lord God the Pope Moses held it honour enough to be the servant of the Lord and yet he was Vir Dâ—o longe acceptissimus quo 〈◊〉 habuit antiqua aetas mitius sapientius sanctius highly accepted in heaven and the most meek wise and holy man that Antiquity ever had or mentioned as Bellarmine himself acknowledgeth which I commanded him in Horeb Moses then was not the Law-maker as Solon Lycurgus Zaleucus c. but onely Gods Minister to utter what he would have him deliver or at utmost a Mediatour Gol. 3.19 not of expiation for so Christ onely but of communication of the Law to all Israel Exod. 20.19 wherein he was faithfull in all Gods house as a servant Hob. 3.5 Famulus inginuus a servant of the better sort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of worship as the word there seemeth to import The place where Moses received the Law is mentioned Horeb the same with Sinai Act. 7.30 Exod. 19.1 18. to inmind them of the terrour of the Lord on that mountaine when God came down upon it with ten thousand of his Saints Deut. 33.2 from his right hand went a fiery law for them Heb. a fire of law And surely that fire wherein the law was given and shall one day be required is in it still and will never out Hence are those terrours which it flashth in every conscience that hath felt remorse of sinne Every mans heart is an Horeb and resembleth to him both heaven and hell The sting of death is sin and the strength of sin is the Law 1 Cor. 15. to all Israel And it is reckoned as a singular priviledge to that people Neh. 9.14 Rom. 9.4 Prospers conceit was that Judaei were so called because they received Jus Dei the Law of God Josephus calleth their Common-wealth a Theocratie or God-government That of Philo is not so solid that their law was given in a wildernesse because it is to be learned in a wildernesse seeing there we cannot be hindered by the multitude But what a wretched conceit is that of the Jews at this day that the law of Nature shall bring to heaven those that observe it but the Hebrews unto whom the Law of Moses was peculiarly given by keeping it shall have a prerogative of glory How shall the Lion of the tribe of Judah roar upon them at that day and say Do not think that I will accuse you there is one that accuseth you Joh. 5.45 even Moses in whom ye trust Get you to him whom ye have chosen but cold comfort ye are like to have from him a very froward generation he ever found you children in whom is no faith Deut. 33.20 with the statutes and judgements that is with the Ceremoniall and Judiciall Law But what meant that false Rabbin to adde to this Text these following words Quamdiù non venit dies juâ—icy R. David Till the day of judgement comes as if men were bound till
him O the never-enough adored depth of Gods free grace and fuperabundant love to his people This David well understood Psal 25.11 and therefore prayed pardon my iniquity for it is great He knew that God both could and would remit more then he could commit and that mercy rejoyceth against judgement whilest God for his own sake though not for ours blotteth out the thick cloud as well as the cloud enormities as infirmities Esay 44.22 See his Non-obstante Psa 106.8 his Resolve Gen. 8.21 and his Mandamus Psal 14.4 and then it must needs be done though no god would do it but himself Mic. 7.18 though no man could imagine how it should be done Esay 55.7 8. I will allure her that is I will effectually perswade her by the preaching of the Gospel Men may speak perswasively but God onely can perswade Gen. 9.27 they may speak to the ear but He to the heart and this He doth to his Elect not onely by a morall perswasion but by an irresistible inward attraction Act. 11.17 by a mercifull violence by making them willing to follow the Lamb wheresoever he goeth They kisse the Son with a kisse of love and homage having first been kissed with the kisses of his mouth whereupon immediately followes Draw me we will run after thee Cant. 1.1 4. Elisha could more with a kisse then his man could with a staffe in raising the dead child Christs works upon his people fortiter but yet suaviter powerfully Recte Calvin textum hunc reddit Inclinabo eam but yet sweetly he inclineth their hearts to his testimonies and not to covetousness Psal 119.36 and brings them to the obedience of faith monendo potius quam minando docondo quam ducendo If he do seduce them as some render the word here it is for no hurt it is but to speak in a word private with them as one friend may with another it is but to give them his loves as he speakes in the Canticles to shew them his glory as he did Moses to spread before them his beauty and so to catch them by guile as Saint Paul did Corinthians 2 Ep. 12.19 to steal away their hearts before they are awar◠according to that Cant. 6.12 that they thenceforth may be an Amminadib a willing people a free-hearted people Psal 110.3 waiting for the law Esay 42.8 and walking by the rule Gal 6.16 c. Oh it is a blessed thing to be thus allured thus inveigled thus seduced out of the wayes of sin and death into the wayes of holiness and happiness by the doctrine of the Gospel Mercer Rivet which is the true Pitho the Suadae medulla qua capiuntur homines sed bono suo the divine Rhetorike wherewith mens minds are taken but for their greatest good and I will bring her into the wilderness Look how I at first allured my people out of Egypt where they sat by the flesh-pots and enjoyed the pleasures of sin for a season out of Egypt have I called my son that I might set him higher then the Kings of the earth and brought them into the wilderness and there extraordinarily provided for them never was Prince so served in his greatest pomp and spake to their hearts giving them right judgements and true lawes good statutes and commandments Neh. 7.13 to their great comfort Ps 19.8 So will I again do for them and much more then so by Christ in the dayes of the Gospel Indeed as the people at their first setting foot upon the promised land met with trouble in the valley of Achor by the sin of Achan so shall the Saints be sure of troubles but Christ will not leave them comfortless a door of hope he will open unto them in their deepest distresses Death shall be unto them not a trap-door to hell as it is to the wicked but an inlet into life eternall where they shall sing the song of Moses and the song of the Lamb. Rev. 15.13 Let the Saints therefore rejoyce in hope be patient in tribulation Vineyards God will give them here some grapes at least of the heavenly Canaan aforehand spirituall benedictions Divine comforts to sustain them such generous wine as shall make the lips of those that are asleep to speak Cant. 7.6 Yea to sing Eph. 5.18.19 Lo such wine of the bests and such songs of joy shall the Saints have for those vines which before he threatened to destroy vers 12. and that mirth which he would cause to cease vers 11. Repentance can turn crosses into comforts and like the Philosophers stone make golden afflictions 1 Pet. 1.7 As it is the fair and happy daughter of an ugly and odious mother viz. sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it is the mother of all mercies and benefits for it is repentance unto life Act. 11.18 yea to salvation and therefore never to be repented of 2 Cor. 7.10 It is that rainbow which if God see shining in our hearts and lives he will not onely not drown us but do us all good and speak comfortably to her Heb. speak to her heart such things as shall chear her up and make her heart leap and even dance Levalto's Confer Gen. 34.3 Ruth 2.13 Judg. 9.3 Pastquam perauxero eam Tremell Benigne alloquar Castalio See Isai 40.1 and comparing 1 Sam. 15.35 Observe that the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nacham signifieth to repent first and then to comfort And to this purpose it is that some translate the text thus After I have brought her into the wilderness and so humbled her thoroughly as I once did her forefathers there I will speak to her heart yea I will take her alone for the purpose even into a solitary wilderness where I may more freely impart my minde to her so some fense it that having her whole desire she may come up from the wilderness leaning upon her beloved Cant. 8.5 and so be brought into the bride house with all solemnity Verse 15. I will give her her vineyards from thence or from thenceforth either from that time or from that place God as out of his melting heartedness toward her he thinks she hath suffered double for all her sins Esay 40.1 though she think she hath suffered less then her sins Ezra 9.13 So he is ready upon her repentance to make her strait a plentifull amends He destroyed her vineyards and damped her mirth vers 11.12 Now she shall have all again with advantage not her corn onely for necessity but her vineyards also for delight yea an honest affluence of both She shall have reall manifestations of his love and although he take her into the wilderness yet will he not be unto her a wilderness or a Land of darkness wherefore then should his people say we are Lords we will come no more unto thee Jer. 2.31 why should they not rather reason thus with the prodigall I will go to my father for in his house is bread enough I will return to my first husband
to come out of the filth of his sins or to be washed from his wickednesse Rather then be regenerated without which there is no heaven to be had Ioh. 3.5 or freedom from deadly dangers upon earth he will venture to stay a while at least as the Text here hath it in the mouth of the matrix though it cost him a choaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such Ephraims we have not a few that proceed no further then to conviction debarring themselves of the benefit of a thorow conversion These go as far as Kadesh-barnea they are nigh to Gods kingdom they are almost perswaded to be true Christians they are come as far as the place of the breaking forth of children but there they stick and are stifled they are never brought forth from darknesse to light and from the power of Satan to God that they may receive remission of sinnes and inheritance among the saints and sonnes of God Acts 26.18 Oh make much of the least beginnings of grace saith a Reverend man even those called repressing since they prepare the heart for conversion There is a faith in the true convert of no better perfection then that in the Temporary though he stay not there as the other being an unwise sot doth c. And although we bring forth good things saith Another as Sarah's dead womb brought forth a child it was not a child of natures but of the meer promise yet it cannot be denied that a naturall man though he be Theologically dead yet he is Ethically alive being to be wrought upon by arguments and that grace doth for the most part prepare naturals before it bring in supernaturals and if we hide our talent we are not allowed to expect the spirit of Regeneration As if we die in the wildernesse of preparatory antecedaneous works we never get to Canaan Verse 14. I will ransom them from the power of the grave c. Some read it thus Calvin Tigurin Isid Clar. Danaeus Drusius I would have ransomed them c. I would have redeemed them c. had they been wise or oughts as we say had not their incurable hardnesse and obstinacy hindered had they put forth into my hands as unto a midwife c. But alas it is no such matter therefore that that will die let it die repentance shall be hid from mine eyes I am unchangeably resolved to ruine them Or repentance should have been hid from mine eyes my goodnesse toward them should never have altered c. But let us rather look upon the words as a most sweet and comfortable promise of a mighty redemption and glorious resurrection to the Remnant according to the election of grace whom God would not have to want comfort I will ransom them Here therefore he telleth his Heirs of the promises that he will bring them back out of captivity wherein they â—ay for dead as it were and that this their deliverance should be an evident argument and sure pledge of their resurrection to life eternall To which purpose the Apostle doth aptly and properly alledge it 1 Cor. 15. and thereupon rings in Deaths ears out of this Text and Esay 25.8 the shrillest and sharpest Note the boldest and bravest challenge that ever was heard from the mouth of a mortall Death where is thy sting Hell where 's thy victory c Oh thanks be to God who hath given us victory through our Lord Jesus Christ and thereby hath made us more then conquerours that is Triumphers 2 Cor. 2.14 But to return to the Text. Be it saith the Prophet that the Common-wealth of Israel both mother and child must perish for want of wisdom as was threatned in the foregoing verse yet let not the penitent among them despair for I the Lord Christ will ransom them by laying down a valuable price so the word signifieth from the power Ephdem Heb. hand of the grave or of hell that though hell had laid hands on them yea closed her mouth upon them as once the Whale had upon Jonas yet I would open the doors of that Leviathan and fetch them thence with a strong hand I will redeem them from death by becoming their near kinsman according to the flesh whereby I shall have the next right of redemption But how shall all this be done After a wonderfull manner O death I will be thy plagues Not one but many plagues even so many as shall certainly do thee to death The Vulgar rendreth it Ero mors tua O mors morsus tuus O inferne The Apostle for plagues hath sting for the plague hath a deadly sting and so hath sinne much more the guilt thereof is by Solomon said to bite like a serpent and sting like a cockatrice Prov. 23.32 Now Christ by dying put sinne to death Rom. 1.25 Ephes 1.7 Heb. 2.14 We read of a certain Cappadocean Sphinx Phil. pag. 750. whom when a Viper had bitten and suckt his blood the Viper her self died by the venemous blood that she had suckt But Christ being life essential prevailed over death and swallowed it up in victory as Moses his serpent swallowed up the sorcerers serpents or as Fire swalloweth up the fuell that is cast upon it yea by death he destroyed him that had the power of death the devil whose practise it was to kill men with death Rev. 2.23 this is the second death O grave or O hell I will be thy destruction thy deadly stinging disease joyned with the pestilence Psal 91.6 Death to a beleever is neither totall nor perpetuall Rom. 8.10 11. Christ hath made it to him of a curse a blessing of an enemy a friend of a punishment an emolument of the gate of hell the portall of heaven a postern to let out temporall but a street-door to let in eternall life And to assure all this Repentance shall be hid from mine eyes i. e. there shall be no such thing as repentance in me for all things that are at all are naked and opened unto the eyes of him with whom we have to do Heb. 4.13 The meaning is I will never change my minde for this matter my covenant will I not break nor alter the thing that is gone out of my lips Psal 89.34 Confer Psal 110.4 Rom. 11.29 Some render it but not so well Consolation is hid from mine eyes and so make them to be the words of the Church q. d. I see not this promise with mine eyes but I receive it and accept of it by my faith Verse 15. Though he be fruitfull among his brethren In allusion to his name Ephraim which signifieth fruitfull and flourishing Gen. 41.52 Confer Gen. 48.16 19 20 c. 49.22 See the like allusions Am. 5.5 Mic. 1.10 An East-winde shall come which is violent and hurtfull to the fruits of the earth the winde of the Lord a mighty strong winde meaning that most mercilesse and impetuous enemy the Assyrian sent by the Lord to avenge the quarrell of his
Exod 22.8 yet did this evil prevail in Israel 2 Chron. 33.6 Jer. 27.9 and here It was done by unlawful means as Saul said to the witch Divine unto me by the familiar spirit 1 Sam. 28.8 and it was a thing hateful to God even as high rebellion 1 Sam. 15.23 sith the ground of this familiarity is a diobolical contract ovort or covert explicit or implicit It is fitly called the black Art for there 's no true light in them that use it Isai 8.19 they depart from God and his testimony ib. and so tempt the devil to tempt them This was Sauls sin for which the Lord killed him 1 Chron. 10.13 and hath threatened to cut off all from among his people that do enquire of such Levit. 20.6 Thou hast been partaker with the adulterer Psal 50.18 so are such with sorcerers Surely the wounds of God are better then the salves of Satan as Ahaziah found it And they which in case of losse or sicknesse c. make hell their refuge shall smoke and smart for it in the end Satan seeks to them in his temptations they in their consultations seek to him and now that they have mutually found each other if ever they part it is a miracle He is an unspeakable proud spirit and yet will stoop to the meanest man or woman to be at their command the witch of Endor is twice in one verse 1 Sam. 28.7 called the Mistrisse of the Spirit because in covenant with him whereby he may cheat them and their clients of Salvation Every one that consults with him worships him though he bow not as Saul did neither doth that old man-slayer desire any other reverence then to be sought unto and against the adulterers Sept. the adulteresses Adultrinum qu â—si ad alterum out alterius torum a going up to another mans bed as Reuben did and was severely sentenced for it Gen. 49.4 It was to be punished with death even by the law of Nature because the society and purity of posterity could not otherwise continue amongst men Nebuchad nazzar roasted in the fire Zedekiah and Ahab two false prophets of Judah because they committed adultery with their neighbours wives Jer. 29.22 23. The Egyptians used to cut off the nose of the adulteresse the Prophet alludes to this Ezek. 23.25 The Athenians Lacedemomans and Romans were very severe against this sin as Plutarch recordeth in his parallels The old French and Saxons also as Tacitus tells us By Gods law they were to be stoned to death and the High-priests daughter was to be burned for this fault Lev. â—1 9 a peculiar punishment and not to be paralleld in the whole law If men fail to fall upon such it is an hainous crime saith holy Job and an iniquity to be punished by the Judges Venus ab antiquis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicla See Pro. 5.8 Chap. 31.10 God himself will do it Heb. 13.4 and did it effectually 1 Cor. 10.8 and on the filthy Sodomites Gen. 19. and on Charles 2. King of Navar who was much addicted to this sin which so wasted his spirits that in his old age he fell into a Lethargy To comfort his benumbed joynts he was bound and sewed up in a sheet steeped in boyling Aquavitae The Surgeon having made an end of sewing him and wanting a knife to cut off his threed took a wax candle that stood lighted by him But the flame running down by the threed caught hold on the sheet which according to the nature of the Aquavitae burned with that vehemency that the miserable king ended his dayes in the fire But say the adulterer be neither stoned nor burned yet God usually stoneth such with a stony heart Hos 4.11 which is a most fearful judgment and when they die burneth them with the hottest fire in hell Prov. 2.18 the whores guests go down to the dead Heb. el Rephaim to the Giants to that part of hell where those damned monsters are See 2 Peter 2.10 and mark the word Chiefly and against false swearers A sin of an high nature condemned by the height of nature and punished by the Heathens Perjurij poena divina exitium humana dedecus This was one of the laws of the twelve tables in Rome God punisheth perjury with destruction men with disgrace Tissaphernes the Persian General being ovecrome by Agesilaus King of Spartans craved three-moneths truce and had it They both sware to be quiet on both sides Tissaphernes soon brake his oath Cornel Nepos in vit Ages but Agesilaus religiously kept it saying that Gods and men would favour him for his fidelity but curse and execrate the other for his perjury God shewed Zachary a flying role long and large ten yards long and five broad full of curses against the false swearer with commission to rest upon his house Zac. 5.3.4 which he he holds his castle and where he thinks himself most secure Michael Paleologus Emperour of Constantinople made the Greek Church acknowledge the Popes supremacie and did many other things contrary to his oath and therefore lieth obscurely buried shrouded in the sheet of defame saith the Historian Turk hist So doth Rodulphus Duke of Sueveland who by the Popes instigation broke his oath of allegiance to Henry the Emperour and by the cutting off his faithlesse right hand lost his life So doth Sigismund the Emperour for his false dealing with John Husse Ladislaus king of Hungary for his perjurious setting upon Amurath the great Turk at the battle of Varna where he was deservedly defeated What a blur was that to the old Romans if true that Mirchanes the Persian General should say of them Roman is promitcere promptum est c. Procop. 1. de bello Persic The Romans will promise any thing and swear to it but perform nothing that makes against their profit There were at Rome such as could lend an oath at need and would not stick to swear that their friend or foe was at Rome and at Interamna both at once How slippery the Papists are and how bloody both in their Postions and dispositions is well known to all But God is the avenger of all such because they call him to witnesse a falshood and dare him to his face to execute his vengeance See Zach. 8.17 and against those that oppresse c. Either by denying diminishing or delaying their wages The vulgar rendereth it Who calamniate or make cavils to detain wages which is the poor hirelings lively-hood whereupon he setteth his heart Deut. 24.15 and maintaineth his life which is therefore called the life of his hands Isai 57.10 because upheld by the labour of his Hands He gets it and eats it and is in his house like a snail in his shell crush that and you kill him This is a crying cruelty Jam. 5.4 and hath a woe against it Jer. 22.13 Jam. 2.13 Laban is taxed for it Gen. 31.7 and for those that are guilty if they mend not and make restitution Master
Lord our God other lords besides thee have had dominion over us d Rom. 1.9 yet through thee onely will we make mention of thy name h Esay 26.13 e Psal 16.8 I finde a law in my members warring against the law of my minde that frame of holy thoughts and carrying me captive to the law of sin and of death i Rom. 7.23 The law truly is spiritual but I am carnal sold under sin I consent to the law that it is good even then when I transgresse it and do that I would not Nay more I delight in the law of God after the inward man yea with the minde I my self serve the law of God then when with the flesh the law of sin Thus the regenerate part in a christian still hankers and hangs toward God as the sea-mans needle toward the North-pole as the miserable captive toward his own countrey as the distressed spouse toward him whom her soul loved she slept indeed but her heart waked k Cant. 5.2 all the while God is the proper and most pleasing object of a good mans thoughts and affections 14. as David often avoweth him in the book of Psalms 16. And though he be hard layed at somtimes ey 22. and not seldom seduced l Iam. 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hurried aside by armies and changes of evil thoughts noysome lusts satanical injections 25. and other grievous temptations both from within and without Yet for the main bent the general inclination and intention of his thoughts and affections he is still with God as David when I awake I am still with thee m Psal 17. saith he And oh how precious are thy thoughts unto me O God n Psal 139.17 how great is the sum of them in the multitude of my perplexed thoughts within me thy comforts delight my soul And to like purpose the Church All this is come upon us yet we have not forgotten thee o Psal 94 19. neither have we dealt falsely in thy covenant Our heart is not turned back neither have our steps declined from thy wayes Though thou hast sore broken us in the place of dragons and covered us with the shadow of death If we have forgotten the name of our God or stretcht out our hands to a strange God shall not God search out this for he knowes the secrets of our hearts p Psal 44.17 18 19 20 21 And that consideration as it kept their thoughts within compasse so it may well minister unto us a ground of good reasoh for the point in the first place SECT II. The Point proved and enforced by five reasons GOds people are much taken up in the thought of his name Reas 1 for they know that he knows the secrets of their hearts q Heb. 4.13 as he that makes a watch knoweth every turning and winding in the watch And that as he knowes them so he owes them too For 't is he that made us these spirits r All tings are for the outlide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naked and for the inside 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dislected quar terd clest thorough the back-bone as it were and therefore he requires to be served in our spirits ſ Ioh. 4.24 It is he that gave us our thinking faculties we cannot move no not with a motion of the minde but in him t Act. 17.28 Both the preparations of the heart and answer of the tongue is of the Lord u Prov. 16.1 And is it not reason therefore that he should have a tribute of our thoughts a thought-service also It is true our bodies with the members thereof must be offered up and presented to God as a living sacrifice x Rom. 12.1 But that sacrifice can neither be living nor well pleasing where the heart is wanting y Isai 29.13 Hence he so called of old for all the fat of the inwards in the sin offering z Exod. 29.39 and testified afterwards by David that he delighteth more in a broken heart then in all sacrifices a Psal 51 17 he rolles himself in it as in a bed of spices b Cant. 6.1 and seemes to say of it to the sonnes of men as sometimes Joseph to his brethren concerning Benjamin his brother or as David to Abner concerning Michol his wife ye shall not see my face except ye bring it c Gen. 43.3 He will have the heart d Prov. 23.26 Deut. 6.6 or nothing because it is the treasury of all our thoughts speeches and actions but first of our thoughts which are the next and immediate fruit and issue of the heart whence the services done him by them cannot but be most pleasing sith they are most spirituall and farthest off from pollution of hypocrily whereunto they cannot be so subject as outward services which are performed sometimes more out of respect to the Creature then to the Creator Hence the Church in that fore-alledged Psalme seeking to approve her selsto God pleades the sincerity goodnesse of her thoughts as a sufficient testimony of her truth integrity e Psal 44.17 c. But this is not all Gods people are thoughtfull of his Name not only moved with feare as the text here couples them Reas 2 because he searcheth out the secrets of their hearts and calles principally for their thoughts but also out of love and strength of affection as the spouse acknowledgeth the property whereof is to set the thoughts aworke upon the thing beloved according to that in the proverb the minde of a man is not where it lives but where it loves * Animus est ubi amet non ubi animat And so it is here Gods Name is as an oyntment powered out therefore the virgines love him f Cant. 1.3 They have tasted and seen how good the Lord is g Psal 34.8 They had often heard by the hearing of thee are but now their eye hath seen him h Iob 42.5 His good name hath been sweeter to them then a precious oyntment i Eccles 7.1 it hath filled their hearts as Maries Spikenard did the house k Ioh. 12.3 This maketh the virgines that follow the Lamb wheresoever he goeth that stand with him upon mount Sion having his fathers name written in their foreheads l Rev. 14.1.4 to love him for the odour of his good ointments though they see him not m 1 Pet. 1.8 And out of the deare respect and love they bear unto his Name to be continually thinking upon that which their soule loveth The more they love the more they think and the more they think the more they love God having shed abroad his love that part of his Name in their hearts n Rom. 5.5 as a sweet oyntment by the Holy ghost that anointing that is given unto them and which teacheth them all things o 1 Ioh. 2.20 And that 's a third Reason Reas 3 why
kings as Iosephus relates it He was faithfull in all Gods house as a servant Joh. 8.35 but that was not all For the servant abideth not in the house for ever as the son doth Moreover the kings of the earth take tribute of their servants and subjects but their children go free Mat. 17.26 Behold Gods children are all manumitted by Christ and possessed of a twofold freedome 1. Multò plures sunt gratiae privativae quam positivae Gerson Privative from the dominion and damnation of sin from the rigour and irritation of the law from the captivity and cruelty of the devill from the danger of death and horrour of hell c. This is a priviledge far beyond that of a citizen of Rome which yet might neither be suffered to beg nor be bound with thongs Act. 22.29 Rom. 8. And this is that the Apostle calls the glorious liberty of the sons of God as elsewhere he couples Adoption with glory Rom. 9.4 includes it in glory Rom. 8.30 and puts it for glory Rom. 8.23 Freed Gods children are not I confesse of crosses and corrections for then were they bastards and not sons He scourgeth every son whom he receiveth Joh. 14.18 but he never leaveth them orphans helpelesse comfortlesse In the midst of desertion the sorest kinde of affliction they may nay they must call him Father and ask him blessing Esay 64.7 8 9. and he knowes not how to say them nay coming unto him in that name and under that notion Should a parent see his sick childe pant and look pittifully cry out as once the Shunamites son to his father O my head my head my heart is sick my head is heavy I am weary with paines what shall I do where shall I rest c. He could not turn his back upon him and neglect his moans much lesse could he continue to strike him lifting up his feeble hands for mercy and looking upon him with watery eyes but would rather set himself to seek out and to do him all possible ease and comfort Hic cum triste aliquid staruit fit tristis ipsa Cuique ferè poenam sumere poena fua est Ovid. 2 de Pont eleg 2. To say God hath cast you off because he hath hid his face is a fallacy fetcht out of the Devils Topicks And shall not the God of all mercy and the Father of all consolation pity his poor children that are distressed or diseased and send deliverance Will he not melt over his childe and burn his rod Will he not hold him up with one hand as he did Iacob when he beats him down with the other will he not look through the chinkers to see how we do when he hath shut us up close prisoners will he not deal by us as the mother deals by her little-one makes him beleeve she will cast him away to the puttock or pitch him headlong into the pool when yet she keeps fast hold on him 2. Positive and so he is made a free-denison of Jerusalem that is above and possessed of all the priviledges of that supernall citty See a brief extract of them in that 1 1 Cor. 3.22 23. All things are yours A very large charter All illuminations inspirations gifts and graces of the spirit gifts of Gods ministers and the abler sort of Christians all these are not more their own then yours to use you have title to them and interest in them and may claime them for your own Whether Paul or Apollo or Cephas or the world you are heirs of it together with faithfull Abraham Or life grace to spend it well or death to the wicked a trap-dore to hell Janua vita porta coeli Bern. but to the saints an inlet into eternall happines or things present all occurrences are sanctified to you or things to come heaven waits for you hell hath nothing to do with you Thus all is yours as the Apostle there reiterates it though not in possession unlesse it be in our Head yet in use in right or by way of reduction as we say the worst things are Gods childrens they are heirs of the kingdome saith Iames heads destinated to the diadem Jam. 2.5 Serms non valet exprimere experimento opus est Chrys Lati simus non securi gaudentes in spiritu sancto scd tamen caventes à recidivo Bern. saith Tertullian Their priviledges as sons are fitter to be beleeved then possible to be discoursed And this should make them hold up their heads but not too high and be cheerfull but not withall scornefull CHAP. V. God will pity and pardon his people their wants and weaknesses And I will spare them as a man spareth his own son that serves him HOw graciously God will deal with his dear children in respect of their pious performances is here sweetly set forth by an exquisite simile Shindler Pentag miserebor misericordia commovebor Figuier Clementiâutar Trem. polan. In quo duplex est aemoris ratio c. Figuier De Cartulone filio à patre Machaeo ob contemptum cruci affixo lege Just lib. 18. Heb. 13.18 from the dealing of an indulgent father with his obsequious childe I will spare them saith he nay that 's not full enough I will pardon and pity them I will commiserate and compassionate them as Pharaohs daughter once did the forlorne infant she found among the flags I will use clemency and shew kindnesse unto them And how As a man doth to his own son that serves him In which comfortable expression there is a double declaration saith an Interpreter of Gods fatherly affection as thus We cannot but shew love even to a stranger that observes us As o' tother side we dislike and detest even a son that slights us But a son and a serviceable son what father can chuse but love and like well of And shall God the father of all the father-hoods in heaven and earth shew lesse love to his obedient children that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 willing at least to keep a good conscience and are faithfull in weaknesse though weak in faith No but he will kindly accept of what they are able and remit the rest He will spare them as a man spareth his own son that serves him Than the which I know not what the good Lord could have spoken more effectually for the setting forth of his own fatherly compassion or for the setting of our hearts in sound consolation Take it thus God will surely shew like mercy and mildenesse to his obedient children in Doct their faults and faculties in their wants and weaknesses as the kindest father would do to his dearest son that serves him SECT 1.2.3.4 Reasons from God out of Micah 7.18 19. THis is no new doctrine for besides that the Text is for us in so many words almost the man whose eyes are open hath said it He hath said Num. 23.21 who heard the words of God who saw the visions of the Almighty God
Church again to wife but having found her formerly so fickle and faithlesse he would for a long time trie her and keep her unmarried as a probationer he would lay her as we do filthy garments a soaking and a frosting for many hundred years to try them and to purge and to make white even to the time of the end because it is yet for a time appointed Dan 11.35 And to presume to prescribe to him in this case is to set the Sun by our Dial. As he never fails his in his own time so he seldome comes at ours Here then our strength is to sit still Esay 30.7 and not to start up and say as that impatient Prince did 2 Kings 6.30 What should I wait for the Lord any longer Shall Christ lose his right in his wife because he takes her not by the day set down in our Calender Possibly the Calender of heaven hath a post-date to ours Sure it is that we are apt to antedate the promises in regard of the accomplishment as those Jer. 8.20 that looked for help that summer at furthest but were deceived See the disease and the remedy put together Hab. 2.2.3 and learn to wait God will surely bring us to it if we belong to him and thereby inure us both to patience and continence as here thou shalt not play the harlot c. thou shalt not hasten after another God and so multiply sorrowes upon thy self Psal 16.4 as he that hath broke prison gets but more irons to be laid upon him and a stricter watch Psal 44.19 the Church though sore broken in the place of dragons and covered with the shadow of death yet she stretched not out her hands to a strange God She knew that was not the way to get off with comfort Is it because there is no God in Israel that thou gaddest to the God of Ekron Isay 20.19 2 King 1. Should not a people seek unto their God from the living to the dead Should they seek to slip out at a back-dore and to help themselves by sorry shifts or sinister practises Is that ever like to do well or will not such be miserable even by their own election Ion. 2.8 Wherefore if God defer to help as he doth usually hold out faith and patience Wait upon him who even waits to be gracious Esay 30.18 for he is a God of judgement and well knoweth how and when to deale forth his favours Cito data cito vilescunt Manna being lightly come by was as lightly set by He therefore suspends us that he may commend his mercies to us and when he comes with them be the better welcome The longer he holds us in request the more will he do for us at length and if we abide for him many dayes we shall be no losers thereby for I also will be for thee He will love those that love him Prov. 8.17 1 Sam. 2.30 and honour those that honour him Yea if any man love me saith Christ my Father will love him and I will love him and will manifest my self unto him and we will come unto him and make our abode with him Joh. 14.21.23 I will gather them sc into my bosome out of all nations that are sorrowfull for the solemn assembly who are of thee to whom the reproach of it was a burthen Behold at that time I will undo all that afflict thee c. Zeph. 5.18.19.20 God esteems highly of those that abide for him in their banishment that stay for him till he minde marriage with them that stick to him in affliction that resolve to reserve themselves for him so as if they cannot have comfort in God they will have none elsewhere The Cherethites and the Pelethites that were with David at Gath and afterwards stuck to him when Absalom was up they were ever neare about him as his guard and dear to him as his favourites God is All in all to those that with the Spouse will be his altogether Jer. 29.13 he will do good to them with his whole heart that seek him with their whole heart c. Verse 4. For the children of Israel shall abide many dayes without a king c. They shall be as it is said of the Brasileans Sine rege sine lege sine fide in a wofull confused estate both for State and Church This they had brought upon themselves by their Idols set up at Dan and Bethel that is in the place of Judgment and in the house of God so Dan and Bethel signify Bethel was become Bethaven and the place of judicature called by Solomon the place of the Holy God Eccle. 8.10 so corrupted that people were ready to say as Themistocles once did that if there were two wayes shew'd him the one leading to hell and the other to the Tribunal he would chuse that which went to hell and forsake the other That corruption caused this confusion The children of Israel shall be without and without here are six withouts that they might be sensible of their abuse of mercies and see bona a tergo formosissima good things fairest behind their worth best appearing by their want The Persian law commanded that at the death of their kings there should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a suspension of lawes Stob. orat 42. a lawlesse liberty for the space of five dayes that subjects might know the necessity of government by being bereft of the benefit of it for a time and the better prize it when they had it The like custome they have now in Turky at the death of the Grand Signor Turk hist. which is no sooner known but every man doth what is good in his own eyes till his successor be sent for and set upon his throne Israel hath neither King nor Prince Ruler nor Civil Magistrate of their own the ten tribes I meane for Judah had both Prince and Priests after the captivity till the last desolation since which they have no forme nor face of Church or common-wealth no not of a corrupt or depraved Church meant here by Image and Teraphim See 2 King 17.10 Judg. 17.5 much less of such an one as God had prescribed meant by sacrifices and Ephod Prospers conceit was that this people were called Judaei because they received jus Dei their law from Gods mouth And Josephus calleth their common wealth a Theocratie or God-government They received their order both for Church and common-wealth from heaven which no other people ever did in the same manner and might truly take up that of the Prophet Esay The Lord is our Judge Esay 33.22 the Lord is our law-giver the Lord is our King he will save us But man being in honour is without understanding c. Jeshurun waxed fat and kicked then he forsook God which made him and sacrificed unto devils not to God to Gods whom they knew not to new Gods that came newly up c. Deut. 32.15.17 When Ephraim spake and
for spending thirteen yeares in building his house and planting those paradises about it Eccle. 2.5 and the people of Syria shall go into captivity unto Kir A place of Media Strabo l. 17. called by other Authors Cyrrha or as others think Cyrene in Egypt or Afrrica This was fulfilled 50. yeares after by Tiglath Pileser saith the Lord who spake the word and it was done Psal 33.9 and 148.5 And what wonder when his Fiat onely made the world and he can as easily unmake it if he please Verse 6. For three transgressions See the Note on ver 3. of Gaza One of the five chief cities or Satrapies of the Philistines an ancient name Lib. 1. de situ erb cap. 11. Gen. 10.19 Deut. 2.23 1 Sam. 6.17 and not so first called by Cambyses making it his Magazine when he marched against Egypt as Mela would perswade us I will not turn away Or I will not convert them as some render it so verse 2.9 c. i. e. non reducam ad misericordiam suam I will shew them no mercy but they shall have an evill an only evill Ezek. 7.5 without mixture of mercy This is punishment enough because they carried away captive the whole captivity This cruely God singleth out as before as a singular sin that shall be surely punished Now that is called a whole or perfect deportation when none escapeth but all of all sorts sexes and sizes are carried away as by a sweeping raine or universall deluge Jer 13.19 Judab shall be carried away captive all of it it shall be wholy carried away captive Whether this were Judah or Israel that was so inhumanely dealt with by the Philistines we find not Something like it we read 2 Chron. 21.16 17. Ioel. 3.6 See the Note there to deliver them up to Edom Or to shut them up in Edom their most inveterate deadly enemy to whom the Philistines delivered or sold them on this condition or bargaine that they should hold them there in perpetuall and irrevocable slavery Verse 7. But I will send a fire i. e. an enemy saith Drusius which as a fire shall consume all This was fulfilled by Vzziah 2 Chron. 26.6 whence it was afterward called Gaza which is desart Act. 8.26 which shall devour the palaces thereof built likely in the blood of the poor afflicted and having sinne at the bottome which blew up all at length as the voyce from heaven said to Phocas Cedren hist pag. 543. who likewise laid his foundation in blood See the Note on verse 4. Verse 8. And I will cut off the inhabitant from Ashed These other foure Satrapies of the Philistines Gath is not mentioned because haply Time had now triumphed over it so that it lived by fame only were the worse likely and fared the worse for Gaza's ill neighbourhood like as Hamath did for Damascus Zech. 9.2 and I will turn mine hand Not in mercy as Zech. 13.7 but for further miscief I will have a double blow at Ekron where Beelzebub the Grandiabolo is worshipped Iterabo plagam and when I have done with the rest I will begin againe with Ekron Acheronta movebo and the remnant of the Philistines This is dreadfull but due to them and just upon them for their savage dealing with Israel verse 6. This was fulfilled by Hezekiah conquering all that countrey 2 King 18.8 See Iosephus lib. 9. cap. 13. Verse 9. For three transgressions of Tyrus That crown of the sea Esay 23.8 mediâ insuperabilis undâ till Alexanders time who joyned it to Continent and afterwards ruined it Charged it is here as those before 1. with incurable obstinacy 2. with extreame cruelty because they delivered up the whole captivity which either themselves had taken or that had fled to them for refuge in some common calamity but were betrayed by them into the hands of their bitterest enemies See verse 6. and acknowledge the truth of that divine proverb The tender mercies of the wicked are cruel they help their clients no otherwise then the wolfe in the fable helped the sheep of his cough by sucking his blood and have not remembred the brotherly covenant that passed of old betwixt David Solomon and Hiram their king Or rather that between Jacob and Esau and their respective posterity which the Tyrians should have promoted by labouring a reconciliation betwixt these dissenting brethren but they contrariwise blew up the coales and rather stirred up more strife then stinted it They called not to mind what unity and amity ought to be between people so neer allyed and what good offices they should therefore have done for them Protinus indigni fraternum rumpere foedus Horat. Thou shalt not abhorr an Edomite for he is thy brother This is Gods argument to Israel Deut. 23.8 Should not the Tyrians have said the like to the Edomites and so sought to have pacified them rather then gratified them in their hereditary hatred and deadly feud c. they put themselves amongst those worst of men which given over of God though they know the law how that they which commit such things are worthy of death yet not only do the same but also take pleasure in those that do them Rom. 1. vlt. Verse 10. Therefore I will send a fire upon the walles of Tyrus This was fulfilled shortly after in the warr that Salmanasar waged against the Tyrians whereof see Joseph lib. 9. chap. 14. Or in Nebuchadnezzars warr with them whereof read Ezech. 29.18 Jer. 27.3 and 47.4 Joseph cont Appion lib. 2. Or Alexanders Curt lib. 4. Justin lib. 11. It is good for men to tremble at Gods judgments whiles they hang in the threatenings as Josiah did and not to tempt the Spirit of the Lord as Ananias and Sapphira did Act. 5.9 by putting it to the proof whether he will be dicti sui Dominus as good as his word Verse 11. For three transgressions of Edom c. i. e. of the Edomites the Rabbines understand the Romists those false-brethren the Popes blood-hounds See the parallel made by D. Taylor in his sermon called the Romish Edomite because he did pursue his brother with the sword First when he drove him from house and home for fear of his life which he threatened to take from him Gen. 27. and afterwards came against him returning home-wards with foure hundred cut-throates at his heels Gen. 32.6 8. to smite the mother with the children ver 11. Next in his posterity those sworn swordmen of the devill that denied Gods Israel passage in the wildernesse comming out against him with much people and with a strong hand Num. 20.20 to his great discouragement Num. 21.4 And ever after bote him an aking tooth and waited him a shrewd turn joyning with the enemy and taking all advantages of mischief See 2 Chron. 28.17 Psal 137.7 Obad. 10.11 Malice is commonly hereditary and runs in the blood And as we use to say of Runnet the older it is the stronger and did cast off all pitty
holy violence as Tertullian saith the good people of his time did The effectual fervent prayer of a righteous man availeth much but then it must be the working stirring labourfull prayer as the word signifieth that strives and struggles and straines every veine in the heart as Elias seemed to do by that posture in prayer of putting his head betwixt his leggs 1 King 18.42 that sets awork all the faculties of the soule and all the graces of the spirit that stirrs up dust as Jacob did maketh a man sweat as our Saviour who being in an agonie prayed the more earnestly Luk. 22.44 not without strong crying and teares and was heard in that he feared Heb. 5.7 For such a prayer when a man cryes to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mightily or with all his strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it availeth much it can do any thing as Paul using the same words saith I can do all things through Christ who streng theneth me Philip. 4.13 Yea let them turn every one from his evill way c. For else Prayer profits not Humiliation is to no purpose without Reformation Repentance for sin without repentance from sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there must be fruits meet for repentance answerable to amendment of life tantamount as repentance and that weigh just as much as it for Optima aptissima poenitentia est nova vita saith Luther the best and truest repentance is a new life and if gods people will humble themselves and pray and seek his face and withall turn from their evill wayes then he will do much for them 2 Chron. 7.14 and from the violence that is in their hands Heb. In the hollow of their hands where it lay hid as it were but not from God who here bids them turn from their wrong-dealing and rapacity This was their speciall sin ut in magnis imperijs emporiis magnae sunt rapinae therefore are they charged to relinquish it It is a speech saith Mercer like to that of our Saviour Go tell my Disciples and Peter c. Tell them all but be sure you tell Peter So here turn from all your evill wayes but especially from the violence that is in your hands See Es 59.6 Ezech. 23.27 Psal 7.4 The Hebrewes understand this text of restitution to be made of evill-gotten goods or wrongfully deteined from the right owners This say they must be done or the party can be no more renewed by repentance then a man could be legally purified by the washing of water when he continued to hold in his hand an unclean thing That of Austin is well known The sin is not remitted till that which hath bin ill-gotten from another be restored And that of Father Latimer Non remittitur peccatum nisi restituatur ablatum Aug. Restore or else you will cough in hell and the Devils will laugh at you Gravell in the kidneys will not grate so upon you as a little guiltinesse in this kind will do upon your consciences The same Latimer tells us in a sermon of his afore K. Edw 6. that the first day that he preached about Restitution there came one and gave him twenty pounds to restore the next time another and brought him in thirty pounds another time another gave him two hundred pounds ten shillings The Law for restitution see Num. 5.6 7. the party must not only confesse but restore or he is not a true convert And this will well appeare when death comes to draw the curtaine and looke in upon a man Hence our Henry the 7. in his last will and testament after the disposition of his soul and body Speed 995. Turk hist fol. 767. he willed restitution should be made of all such monies as had unjustly been levied by his officers And the like we read of Selymus the grand Signiour in the Turkish history Verse 9. Who can tell if God will turn and repent This is the speech of one that doubteth and yet despaireth not like that of David praying for his sick child Who can tell whether God will be gratious to me that the child may live 2 Sam. 12.22 We are staggering saith Saint Paul but not wholy sticking 2 Cor. 4.8 They that go down to the pit of despaire as well as of the grave Es 38.18 cannot hope for thy truth but are hurried headlong into hell as the Gergesites swine were into the sea The Prophet Jonah was peremptory that by such a day Niniveh should be destroyed These men therefore had good reason to doubt if not of the pardon of their sins yet of the saving of their city All their hope is that this that Jonah denounced was not Gods absolute decree but onely his threatening and that conditionall too viz. except they repented This if they could do and heartily they knew not but that mercy might be yet had Keep hope in heart or the work will go on heavily Psal 43. ult Hope is the daughter of Faith but such as is a staff to her aged mother See the Note on Ioel. 2.14 Of God repenting I have spoken elsewhere Verse 10. And God saw their works i. e. He noted and noticed them to others Or he saw them that is he approved of them Videre Dei est approbare Let God but see Repentance as a rainbow appearing in our hearts and lives and he will never drown us in destruction But unlesse God sees turning he sees no work in a fast saith One upon this very Text. God may say to impenitent fasters saith Another as Isaac did to his father Behold the fire and wood but where is the lamb Or as Jacob did concerning Joseph Here 's the coat but where 's the child Get thee behind said Jehu to the messengers what hast thou to do with peace Confessions and humiliations are our messengers but if the heart be not broken if the life be not amended what peace The Talmudists note here that God is not said to have seen their sack-cloth and ashes but their repentance and works those fruits of their faith truth in the inward parts which God eyeth with singular delight Ier. 5.3 as the work of his own spirit Eph. 8.9 August Certum est nos facere quod facimus sed ille facit ut facimus and he is pleased to call his grace in us our works for our incouragement in well-doing and freely to crown it in us without any merit on our part That they turned from their evill way To which they were by nature and ill custome so wedded and wedged that they could never have been loosened but by an extraordinary touch from the hand of heaven The conversion of a sinner from the evill of his way is Gods own handy-work Jer. 31.18 2 Tim. 2.25 Ezech. 6.9 Plato went three times into Sicily to convert Dionysius the tyrant and could do no good on him Polemo of a drunkard by hearing Xenocrates is said to have become a Philosopher But what saith Ambrose to
then to the observation of the ceremoniall and judiciall Law But it is ordinary with those Jew-Doctours to corrupt the Text for their own purpose adding and altering at their pleasure The judiciall law was fitted to the jews and was the best that they could suffer as Solon said of the Athenian Lawes The ceremoniall law was their Gospel pointing them to Christ and therefore abolished by him as having no use in the Church after his death but by accident As for the Morall law called here by an excellency the Law of Moses it is established for ever in heaven Psal 119.89 and albeit some duties of certain commandements shall cease when we come to heaven yet the substance of every one remaineth This perpetuity of the morall law was noted by engraving of it in stone Exod. 34.27 2 Cor. 3.7 The Jewshave a saying That God hath more respect to the letters of the Law then to the stars of heaven Mat. 5. And Christ either alludes to or confirms it in that saying of his Heaven and earth shall passe before one jot or tittle of the Law passe Think not that I am come to destroy the Law viz. the Morall Law or the Prophets who presse Morall duties as explainers of the law they do as it were unfold and draw out that Arras which was folded together before These therefore together with the Law of Moses must be daily and duely read and remembred Lege Melachim meum meum inquam meum quicquid enim didicimus tenemus nostrum est rolog in lib. Reg. Scripturas sanctas memoriter tenebat His rom calls the books of Kings his own because by the frequent use and reading of them he had got them by heart and as it were made them his own Of Paula he testifieth that she had most of the Scriptures by heart Of Nepotian likewise that with daily reading and continuall meditation he had made his heart Bibliothecam Christi the Library of Christ See my True Treasure pag. 315. Verse 5. Behold I will send you Elijab the Prophet Not Elijah the Thishite as the Septuagint corruptly read and the Popish Expositours make no smail use of it to prove that the Pope is not Antichrist because Enoch and Elias are not yet come and yet are to come in his time before the day of judgement as they sondly fable to preserve the Elect in the faith of Christ and to convert the Jews But we have better Interpreters of this Text. 1. An Angel who applies it to Iohn Baptist Luk. 1.17 2. Christ that Angel of the Covenant Mat. 17.10 11 and 11.14 Hear ye him against all Antichrists Agitatours Saint Mark begins his Gospel with these very words of Malachy to let us know that this Elias is the Baptist who is called Eliah the Prophet because of the like gifts calling and ministery office of reforming habit people with whom they dealt c. The like almost may be said of Lather a third Elias for boldnesse courage zeal knowledge successe c. But yet we see no footing in this Text for Lucas Osianders conceit viz. that the Prophet here pointed at Luther as well as at John Baptist and that men must receive his Doctrine or else look to be smitten with a curse Howbeit this is more passable and possible then that of the Jesuites who presume to controul Christs own Exposition and give out that as the Devil stirred up Luther to call the Pope Antichrist so God raised up them to resist Luther But what a mad fellow was that Spaniard of whom Severus Sulpitius writeth that professed himself first to be the Prophet Eliah and afterward when he had gained authority Lib. 1 de vita S. Martini fere in calce to be The Christ carrying himself so cunningly in his collusion that Bishop Ruffus was led away with the errour beleeving in him and adoring him as God for which he was justly deprived of his dignity Had we not need receive the truth in the love of it lest God give us up to the efficacy of errour 2 Thess 2.10 lest being first infatuated we be seduced and then being seduced we be damned as Austin glosseth on that Text before the coming of the great and dreadfull day of the Lord Great in respect of the good and dreadfull or horrible in respect of the wicked as Montanus interprets it paralelling it with Mat. 3.12 Or great because it shall be a beginning of great changes both to the godly and the ungodly and dreadfull to the bad yea and to the best also at first till they have recollected and better bethought themselves as Another senceth it as taking it of the last day which is the generall mistake of Popish Expositours and that upon this ground because Christs first coming was an acceptable time and a day of salvation But though it be so to Gods people yet to others it was terrible as hath been shewed in the Note on Chip 3. verse 2. and is so described Luke 2.34 and 3.9 17. and 19.44 Mat. 21.44 Esay 11.4 He shall smite the earth with the rod of his mouth and with his two-edged sword he shall slay the wicked See the like Râ—v 2.16 And by his Ministers he doth it still 2 Thes 2.8 2 Cor. 2.15 16. 2 Cor. 10.6 Vengeance is as ready in Christs hand as in the Ministers mouth for the disobedient Some read the words thus Before the day of the great and dreadfull Lord come like as others read that Jam. 2.1 Have not the glorious faith of our Lord Jesus Christ in respect of persons Both readings are good and the Text will bear both Verse 6. And he shall turn the hearts of the fathers to the children c. John Baptists office and efficacie is here described He shall as a powerfull instrument by preaching repentance Mat. 3.2 and prevailing as he did with all sorts even to admiration so that all men mused in their hearts whether he were the Christ or not Luke 3.10 12 14 15. convert sinners from the errours of their way reduce them to the faith of the old Patriarches make them unanimous in the love of God and of one another and tye them up together as it were by his Baptisme For the multitude of beleevers were of one heart and one soul Act. 4.32 animo animaque inter se miscebantur as Tertullian phraseth it neither was there any controversie at all amongst them as One ancient Greek copy subjoyneth there Controversies there were great store among the Jews when the Baptist came As Joseph found his brethren in Dothan which signifieth Defection so did he They were all gone out of the way and being led aside by the errour of the wicked they were fallen from their own stedfastnesse Many strange opinions and dotages they had taken up and were wofully divided specially by those three different Sects Pharisees Sadduces and Essenes which the Prophet Zachary calleth three shepherds that were to be destroyed in one moneth
he is above them 2 Pet. 3 9. Exod. 18.11 He hath an eye to follow them a goard to look to them and a goaler to bring them forth whensoever he shall call for them In case they should make escape as they cannot he hath armies above them armies below them armies about them armies upon them yea armies within them to bring them back to execution For a wicked person is not safe from his own tongue to peach him from his own hands to dispatch him from his own phantasy to disquiet him from his own conscience to affright him from his own friends to betray him from his own beasts to gore him from his own fire to burn him from his own house to brain him Thus it is with him whiles at home as if he look abroad to every creature he meets he may say as Ahab once said to the Prophet Hast thou found me O mine enemy For as every good souldier will fight for his Generall and as a Noble-mans servants will soon draw if their Lord be set upon so there is not a creature in all the world that is not ready prest to fight Gods battles and revenge his quarrell upon an ungodly person Gen 4.14 What Cain sometimes said he hath good cause to take up and second Job 18.15 Every thing that findeth me shall slay me Brimstone is strawed upn the house of the wicked saith Iob so that if the fire of Gods wrath do but lightly touch upon it Job 9 5 Eccles 6.13 Necesse est ut eum omnibus doctâ—orem agnoscam qui triginta habet legiones Phavorm de Adriano â—mp apud Spartian they are suddenly consumed they walk all day long upon a mine of Gunpowder either by force or stratageme they are sure to be surprised Had Zimri peace that slew his master Hath ever any waxed fierce against God and prospered Oh that these gracelesse men would once learn to meddle with their match and according to the wise-mans counsell beware of contending with one that is mightier then they this Lord of Hosts I mean the Lord mighty in battle Psal 24.8 this man of warr as Moses calls him whose name is Jehovah sabaoth before whose dreadfull presence and unresistible puissance they are no more able to stand then is a glasse-bottle before a cannon-shot SECT IIII. Tremble before this mighty Lord of Hosts THirdly Use 3 Is he the Lord of Hosts with whom we have to deal be we all hence exhorted and excited to the pracise of divers duties And first to tremble before this mighty God who having so many millions at his beck and obedience can with as much ease and in as little time undo us as bid it be done So Caesar once threatened Metellus in a bravado but so God only and easily can do indeed to such as set against him If the breath of God blow men to destruction Iob 4.9 for we are but dust-heaps if he can frown us to death with the rebuke of his countenance Psal 80.16 what is the waight of his hand that mighty hand as James calls it wherewith he spans the heavens Jam 4 1â— Isay 40.22 and weigheth the earth in a ballance He sits upon the circle of the earth and the inhabitants are as grashoppers he shakes them out of it at pleasure as it were by a canvass or as out of ones lap so much the Hebrew word imports Iob 38.13 Who would not therefore fear thee O King of Nations Jer. 10.6 7 Mat 22.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to thee doth it appertain forasmuch as thowart great and thy Name is great in might Give unto Caesar the things that are Caesars saith Christ and unto God the things that are Gods Where it is remarkable that the Article in the Originall is twice repeated when he speaks of God more then when he speaks of Caesar to shew saith a Divine that our speciall care should be to give God his due Now shall we fâ—ar to break the penall lawes of a King Prov. 19 12 Prov. 16.14 Prov. 20.2 because his wrath is as the roaring of a lion and as the messengers of death so that whoso provoketh him to anger sinneth against his own soul And shall we not fear this King of Nations who hath Armies of creatures to do us to death and after that legions of devils to torment us in hell shall we fear fire water lions leopards bulls bears and other common souldiers yea the wrath of a fool because it is heavier then the sand of the sea Prov. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 10.28 Philip. 3. ult 27.3 4. An shall we not fear the great Emperour of all these that hath them all at his beck and obeisance These may kill us but they cannot hurt us as he once told the tyrant destroy they may the body but neither keep the good soul from heavents nor the body from a glorious resurrection But God can do all this yea more then this and shall we not fear his heavy displeasure Especially since according to his fear so is his wrath Psal 90.11 That is according to some as any one doth more or less fear Gods indignation in the same degree and measure shal the feel it as he trembles at it he shall tast of it Or as others and perhaps better Let a man stand in never so great awe of thy wrath yet his fear shall not prove proportionall or ever be able to match it he shall never fear thee so much as thy wrath amounts to let him fear his utmost For there is a fire kindled in his anger and it burns unto the lowest hell Deut. 32.22 Now Bellarmine is of opinion that one glimps of hell were enough to make a man not only turn Christian and sober but Anchorite and Monke to live after the strictest rule that can be I conclude with the Apostle Wherefore let us have grace whereby we may serve God acceptably with reverence and godly fear For our God is a consuming fire Heb. 12.28 29. SECT V. Trust in his power for fulfilling his promises SEcondly is He the Lord of Hosts This should teach us to rest confidently upon his power for the fulfilling of his promises For what should hinder First God is not as Man that he should lie he payes not what he hath promised Plutarch as Sirtorius is said to do with fair words Secondly hee is not off and on with us he doth not say and unsay Mal. 3. he is Jehovah that changeth not Thirdly he is the Lord of Hosts and cannot be resisted or interrupted in his course Nature may be and was when the fire burnt not the water drown'd not the Lions devoured not c. Men may be withstood though never so mighty as the potent Prince of Persia was Daniel 10.20 And as Asa was who although he brought five hundred thousand men into the field yet was he encountred and overmatcht by an Army of a thousand thousand and upward
away his stomack as he did also for 40. dayes together in the mount of God In a word the Lord of hosts hath a thousand means ready and at hand to provide for his people his strength and wisdome ever busieth and bestirreth it self for their comfort The Lord saith Peter who had tried it knowes how to preserve his own 2 Pet 2.9 Phil. 4.12.13 1 King 22. Heb. 11. Act. 7. and to deliver the godly out of temptation And I can do all through Christ that strengtheneth me saith Paul whether it be to be full or to be hungry to abound or to be abased A beleever walks about the world like a Conquerour as Michaiah did after he had seen the Lord on his throne with all the host of heaven about him So Moses after he had by faith seen him that is invisible and Steven after he had seen the son of man on the right hand of God Angels authorities and powers being made subject unto him 1 Pet. 3.22 And as in temporall so in spirituall regards also this holds true for the soul and inward man of the heart much distressed many times by wicked spirits in high places Ephe. 6.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about our interest in heavenly priviledges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Xerxis exercitu Aristi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 1.19.2 Cor. 12 9 Luke 22.31 Rev. 12.8 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom 8 37 They have the upper ground of us which is no small advantage they assault us out of the air and there-hence buffet and batter us with their fiery darts so called for the dolour and distemper they work in us like a fire in the flesh and the likest hell of any thing with the haile-shot hell-shot of their temptations But God succours us by the supplies of his spirit and by the visible ministry of his angels as he did our Saviour in his agony and after his great temptations His grace is sufficient for us his strength made perfect in our weaknesse The serpents head is broke his work dissolved his trenches thrown down and himself driven out of the field by the Captain of our salvation the author and finisher of our faith who hath also prayed that our faith fail not even at such times as Satan desires to have us as a challenger Goliath-like desires to have one of the other side to combate with Michael and his angels have disarmed and driven out the dragon and his angels they overcame him by the blood of the Lamb yea the saints do overcome or are more then conquerours because through faith in Christ they overcome before they fight they are sure of victory aforehand And although Satan is said to make warre upon the Saints and to overcome them Revel 13.7 yet this is but spoken according to humane conceit and in regard of outward persecutions But thanks be to God who maketh us alwayes to triumph through Christ 2 Cor. 2.14 The gates of hell shall not prevail against us that is Mat. 16.18 all the power and policy of hell combined for in the gates sate the Elders to consult in time of peace and at the gates was planted the best munition in time of warre Impostours should deceive if it were possible the very Elect as that third part of the stars of heaven but that cannot be Object not here that Satan with a full mouth as a fell Lion roars upon you Obj and threatens to ruin you It is a Spanish Proverb The Lion is not so fierce as he is painted Sol. Satan in sidiis tanquam Leo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5 8. Christus insub sidiis tanquam Leo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes 1.10 Obj. Rev. 12.15 Draco multis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scaligero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quia animal venenatum homini infestū Sol. Rom. 16.20 Colos 2.15 1 Cor. 15.55 1 Joh. 4 nor is the Devil so powerfull 〈◊〉 he makes himself well he may shake his chain at us but he cannot set his fangs in us well he may nibble at the heel but he cannot hurt us in the head He that is born of God keepeth himself and that wicked One toucheth him not that is Tactu qualitative saith Cajetan with a deadly touch Besides Christ is a Lion also even the Lion of the Tribe of Judah the victorious Tribe that can out-roar Satan and easily over-master him As for thee that humblest thy self at his feet for mercy assure thy self he will never trample on the yeelding prey Oh but Satan is not onely a Lion but a dragon hee not onely roars but spets poyson yea spews out of his mouth floods of venemous and violent temptations yea he is a great red dragon colour'd and died red as it were with the blood of souls he hath swallowed and besides he hath seven heads to plot and ten horns to push me into the pit of perdition Rev. 12.3 True all this but Mi-ca-el who is as the strong God Christ our onely Michael hath with his sore and great and terrible sword punished Leviathan that crooked piercing serpent and slain the dragon that is in the sea Esay 27.1 Under our feet he will tread him shortly as he hath done already under his own triumphing over him on the crosse with Death where 's thy sting hell where 's thy victory To be brief The Lamb with his two horns can do more then the dragon with his ten Stronger is he that is in you then he that is in the world Christ is that stronger man that casts out the strong man armed out of his castle and spoils his goods Oh but he hath so strongly entrenched himself in my heart Obj by a herd of base lusts and a frame of evil thoughts that he will hardly ever out if at all The weapons of our warfare are not carnall Sol. but mighty through God to the pulling down of strong-holds or trenches casting down imaginations and every thing that exalts it self against the knowledge of God and bringing into captivity every thought to the obedience of Christ 2 Cor. 10.4 5. Christs Ministers are called his white horses whereon he rides about the world conquering Rev. 6.2 and to conquer And although for their persons they be mean and contemptible yet their message and ministery is that power of God to salvation Rom. 1.16 Luk. 10 which the Devil cannot stand before Our Saviour saw Satan falling as lightning from the heaven of mens hearts when the Apostles were abroad preaching the Gospel We preach Christ crucified saith St. Paul unto the Jews a stumbling-block and to the Gentiles foolishnesse But unto them that are called both Jews and Greeks Christ the power of God and the wisdome of God 1 Cor. 1.22 23. And a verse or two before It pleased God by the foolishness of preaching to save them that beleeve As unlikely a means in the worlds eye to do such a feat as the blowing of rams horns to over-turn
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
affectiâ—â—â— hearts to greatest cheerfulnesse and thankfulnesse let it swallow up an â—â—â—â—oâ—tents and make us send up many an humble joyfull and praisefull heart to him SECT X. Let them honour their father and how A Third duty we are to performe to God as a father is Reverence according to that in the Prophet Mal. 1.6 A son honoureth his father If then I be a father wher 's mine honour and that in the Decalogue Honour thy father and thy mother which saith St. Paul it the first commandement with promise Promise I say of long life to him that by honouring them lengtheneth his parents life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hiâ—rocl Reverence and loving respect to parents never went unrecompenced as in Iapheth Isaac Ruth others much lesse shall that to God for them that honour him he will honour Here then we are 1. 1 Sam. 2. to have an high and honourable esteem of God in our hearts lifting up and laying open those everlasting doors that the King of glory may come in Psal 24. and come in state in his own likenesse Ignorant people cast him into a dishonourable mould as it were they have bald and base conceits of God they think him altogether such a one as themselves or worse they change the glory of the incorruptible God into an image made like to corruptible man c. Psal 50.21 Rom. 1.13.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 6.16 they dishonour him and therefore he gives them up to passions of dishonour or vile affections For as a king will take it ill to be entertained no otherwise by his subjects when he comes amongst them then if he were some Knight or meaner man so will God when we have low conceptions of him when we glorifie him not as God when we enlarge not his roome and let him in-dwell richly in us when we conceive not of him as the onely potentate represent him not to our thoughts in the apprehension of one that is in and of himself All-sufficient Omnipotent onely wise and in Christ our most merciful father yet still our father in heaven who without respect of persons judgeth according to every mans works 1 Pet. 1.17 whom therefore if we call father we must passe the whole time of our sojourning here till he send for us home infear Lo this is to honour God in our hearts And this is that that is required so often in scripture under the term of magnifying God or making him great and of glorifying God or making him glorious so he is pleased to account of it when we get so far as to conceive of him above all creatures and that is when he comes into our hearts as a king of glory far above all the glory that can be found in earthly princes 2. We must honour him in our speeches both to him and of him 1. In our prayers to God we must take unto us words neither too curious Verba nec lecâ—a sint nec neglecâ—a nor too carelesse we must speak supplications with the poor publican we must addresse our selves unto him in lowliest manner as the Prodigal did Father I have sinned against heaven and before thee I am no more worthy to be called thy childe A servants place in thine house is too good for me Briefly our words to God in prayer must be as the words use to be of a childe to his father humble earnest and direct to the point avoiding vam babblings This is to be sober in prayer 1 Pet. 4.3 Eccles 5.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interparlance 1 Tim. 2.1 Omnino oportet nos oraâ—iotionis tempore curiam intrare coelestem in qua Rex regum stellaâ—â— sedet solâ—â— c. Quant â— ergo cum reveremia quanto timore quanto illuc humilitate accedere debet epalude suâ— procedens repens vilts ranuncula Bern. Lev. 19.12 when considering that God is in heaven and we on earth considering the infinite distance and disproportion between him and us therefore our words are few We are allowed to parle with God by prayer to use an holy and humble familiarity and to come boldly unto the throne of grace but yet we must so couch our petitions that all needless heartlesse repetitions superfluous endlesse digressions tedious and unnecessary prolixities be carefully avoided Humble and pithy prayer findes freer accesse to God and returns with better successe to us 2. As we must thus honour our heavenly father in our speeches to him so in our speeches also of him to others Take heed that we take not up that great and terrible name of his unreverently lightly loosely disrespectfully for he hath vowed that he will hold none guiltlesse he hath sworn that no vain swearers or other dishallowers of his name shall ever enter into his kingdom Reviling of parents was banishment by Plato's laws death by Gods laws Exod 21.17 How shall they escape that bore thorough the glorious and dreadful name of God tossing it in their common talk as filthy dogs do stinking carrion that swear in â—â—st and not in judgement that play with oathes as apes do with nuts not considering that there is a large roll of ten yard long and five yards broad full of curses against the swearer and that shall rest upon his house which he calls his castle and where he thinks himself most secure Zach. 5.2 Oh what will become of those hellish mouthes that belch out blasphemies against him whom yet they daily call Our father which art in heaven so ordinarily and so openly that some of them are become very inter ections of specch to the vulgar S. Edw. Sands and other-somemere phrases of gallantrey to the braver as one complaineth How should we grieve at this as those good men did when David was reviled by Shimei how should our hearts rise to hear our heavenly father thus dishonoured surely good blood will not belie it self 3. God is to be honoured as a father in our whole conversation remembring that we are ever in his eye and should therefore walk before him in an holy bashfulnesse as ashamed and afraid to do any thing unworthy of his presence or that may give him discontent It was ordered in Moses law that when any went forth of the camp to ease nature they should dig a hole with a paddle and cover their excrements And why For the Lord thy God walketh in the midst of thy camp therefore shall it be holy that he see no unclean thing in thee and turn away from thee Deut. 23.13 14. Now there was more in this law then every man looks unto Sin is the souls excrements St. Iames therefore calls it the superfluity of naughtinesse Jam. 21. Hâ—b 1.13 Amos 3.3 2. Sain 12.9 〈◊〉 10.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 4.13 Gen. 27.12 41 Prov. 17.2 as Samuels and 〈◊〉 sons as â—onathan the four Gâ—rshom the son of Menesseh or as some copies have it the son of Moses In
came first from Babylon For Ninus having made an image of his father Belus this Baal in the text all that came to see it were pardoned for all their offences whence in time that image came to be woâ—shippâ—d A great promoter of this kind of Idolatry in Israel was Ahab in favour of his wife Jezebel and to ingratiate with her kindred 1 King 16.31 and this was the ruine of his house This Baal was by the Zidonians called Jupiter Thalassius or their sea Jupiter and is thought to be their chief God They had their Dij minorum gentium petty gods called in scripture the host of heaven the queen of heaven and a little further in this chapter Baalim the Greeks called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which saith Plato are certain middle-powers or messengers betwixt God and man to carry up prayers and bring down blessings c. Quam autem haec damonum theologia conveniat cum sanctorum et Angelorum cultu apud pseudochristianos res ipsa loquitur Mede in Apoc. pag. 115. saith learned Master Mede How this doctrine of devils or heathen-deities agreeth with Saint-worship Melch. Ad. de Germ. Theol. pag. 815. and Angel-worship among he Papists is easie to be discerned A great stumbling it is to both Jewes and Turkes who know it to be contrary to the first commandment and image-worship to the second Whence the Turkes will not endure any images Lib. 4. no not upon their coynes And Paulus Jovius tells us when Sultan Solyman had taken Buda in Hungary he would not enter into the chief Temple of that city to give praise to Almighty God for the victory till all the images were first down and thrust out of the place We read also of a certain Turkish Embassadour who being demanded why the Turkes did not turn Christians he answered because the Christian Religion is against sense and reason for they worship those things that are of lesse power then themselves and the works of their own hands as these in the text that made them Baal yea as if God had hired them to be wicked they made it of the very gold and silver which he had given them though for a better purpose And this was horrible wickedness hatefull ingratitude This was to sue God with his own mony to fight against him with his own weapons as David did against Goliath as Jehu did against Jehoram and as Benhadad did against Ahab with that life that he had lately given him Zâ—naras in Annal. I read of a monster who that very night that his Prince pardoned and preferred him slew him and raigned in his stead This was Michael Balbus and he is and shall be infamous for it to all posterity Ingratitude is a monster in nature Lycurgus made no law against it quod prodigiosa res esset benesicium non rependere To render good for evil is Divine good for good is humane evil for evil is brutish but evil for good is devilish And yet alasâ—e how ordinary an evil is this amongst us to abuse to Gods great dishonour our health wealth wit prosperity plenty peace friends means day night corn wine silver gold all comforts and creatures our times our talents yea the holy Scriptures the Gospel of grace and our golden opportunities the offers of mercy and motions of the spirit turning our backs upon those blessed and bleeding embracements and pursuing our lusts those idols of our hearts those Baals that is Deut. 32.5 Lords and husbands that have us at their beck and check But is this faire dealing Do we thus requite the Lord foolish and unwise as we are Holy Ezra thinks there is so much unthankfulnesse and dis-ingenuity in such an entertainment of mercy that heaven and earth would be ashamed of it Ezra 9.13 Should we do so saith He oh God forbid us any such wickednesse Others render it which they have sacrificed or dedicated to Baal for Idolaters spare for no cost Dum Deum alienum dotant as some render that text Psal 16.4 whiles they give their goods not to the Saints as David that are on the earth but to another God They lavish gold out of the bag as we read of a certain King of this land who laid out as much as the whole crown revenues came to in a yeare upon one costly crucifix and of another that left by will a very great sum of mony for the transporting of his heart to be buried in the holy land as they called it How profuse papists are in decking their mawmets and monuments of idolatry is better known then that it needeth here to be spoken of Their Lady of Loretto that Queen of heaven as they call her stilo veteri hath her Churches so stuffed with vowed presents and memories Sands his Relat. as they are faine to hang their Cloisters and Churchyards with them Verse 9. Therefore will I returne i. e. I will alter my course change my stand change the way of mine administrations deale otherwise with them then yet I have done they shall bear their iniquities and know my breach of promise as Num. 14.34 they shall know the worth of mine abused mercyes by the want of them another while I will go and returne to my place till they acknowledge their offence and seek my face in their affliction they will seek me early Hos 5.15 Finally I will cut them short of alimony and hold them to straight allowance Hos 7.14 and then I shall be sure to heare them howling upon their beds for corne and wine as dogs do that are tied up and cannot come at their meat And take away my corn and my wine those precious fruits of the earth as S. James calleth them James 5.7 the product of Gods great care from years end to years end Deut. 11.12 without which the earth could not yield her increase neither would there be a veine for the silver a mine for the gold iron taken out of the earth or brass molten out of the stone Job 28.3 All that we have is his in true account and he is the great Proprietary Mat. 20.15 who onely can say as he in the gospel May not I do what I will with mine own And what should he sooner and rather do then take away meate from his childe that marrs it If fulnesse breed forgetfulnesse as the fed hawk forgets his master and as the full Moon gets furthest off from the Sun so men when they have all things at the full forget God and wickedly depart from him what can he do lesse then forget them that so they may remember themselves and make fat Ieshurun look with leane cheeks that they may leave kicking Deut. 32.15 Isay 26.9 and learne righteousnesse Neither doth God do this till greatly provoked till there is a cause for it Therefore I will returne He may well say as that Roman Emperour did when he was to pronounce sentence of death Non nisi coactus I
am even compel'd to it there is no other remedy 2. Chron. 36.16 As a woman brings not forth but with paine and as a bee stings not but provoked so here Ille dolet quoties cogitur esse ferox he afflicteth not willingly nor grieves the children of men Lam. 3.33 It 's sin that maketh him returne as here that puts him out of his road of mercy into wayes of judgment that putteth thunderbolts into his hand and maketh him do his work his strange work and bring to pass his act his strange act Isay 28.21 What can a Prince do less then disarme a rebel what can God do less then take away his own and be gone from such an impudent adulteresse as is here described Jer. 7.18 should he suffer her with his corn to make cakes to the Quâ—en of heaven and to poure out his wine for drink-offerings to other gods that they might provoke him to anger No rather then so he will take away corn in the time thereof and his wine in the season thereof He will cut off the meate from their very mouths Ioel. 1.16 and pull their morsel from between their teeth Just at harvest when their corne is to be inned God will blast it or otherwise blow upon it when all their old store is spent and they reckoned upon a good recruit they shall be defeated and frustrated Therefore hath God watched upon the evill and brought it upon us saith Daniel chap. 9.14 Lo God watcheth his time when to be even with his enemies and taketh his fittest opportunity for their greater mischief They that are wicked overmuch shall dye before their time Eccle. 7.17 Not before Gods time for staâ—â—â—a cuique dies every mans time is set Job 7.1 our bounds are prescribed us and a pillar pitcht up by him who beares up the heavens which we are not to trespasse but before their own time that they had propounded and promised to themselves as that rich foole Luk. 12.19 who talked to himself as fooles use to do Vers 17. saying Soul thou hast much good laid up for many years But we know what became of him that very night his many years were quickly up his glass was run when he thought it had bin but new turned Psal 64.7 God shot at him with an arrow suddenly he fetcht off this bird with a bolt whilest he was gazing at the bow or pruning himself upon a bough He chopt into the earth before he was aware as one that walketh in the snow chops into a pit He died tempore non suo as some render that forecited text in Ecclesiastes not in his own time but in Gods time then when it had been better for that foole to have done any thing then to have died because like Elies sons he died in his sins and like Jezebels children he was killed with death This made Austin say Rev. 2.23 that he would not for the gaine of a world be an Atheist for one half hour because he knew not but that God might Job 27.8 in that time call him And then what is the hope of the hypocrite though he hath gained when God taketh away his soul He is troubled when God taketh away his corn in the time thereof and his wine in the season thereof he is hungry and hardly bestead and therefore ready to curse God and look upward howling against heaven as the hungry wolf But first he should consider Esay 8.21 that the corn and wine and wooll and flax that he hath in keeping is not his but Gods and that he reserves the propriety of all in his own hand neither hath any man ought in reference to him the Monarch of the world that he can call his own The rich fool indeed talked much on this manner Luk. 12.18 I will pull down my barns and build greater and there will I bestow all my fruites and my goods All was his own belike God was not in all this mans thoughts For if he had he would soon have known what to have done sc he would have acknowledged God the Author and owner of all as Moses mindeth men he would also have fed the hungry with his corn Deut. 8.17.18 and clothed the naked with his wooll and flax as Tyrus converted did with her merchandise Isay 23.18 he would have said to God as David did 1 Chron. 29.14 all things come of thee and of thine own we give thee Bernard reports of Pope Eugenius that meeting with a poore but honest Bishop he secretly gave him certain Jewels wherewith he might present him If God did not first furnish us out of his treasury we should have nothing wherewith either to honour him or to help our selves or others Gods poore I meane whom Solomon calleth owners of our goods and maketh us but their stewards Pro. 3.27 with-hold not thy goods from the owners thereof Next the hunger-bit hypocrite should consider that there is a worse hunger yet behind and an heavy account to be given of the corn wine wooll and flax the creatures that he hath deteyned in unrighteousness and spent upon his lusts Jam. 4.3 If the husband men must be ashamed and howl because the harvest of the field is perished If the drunkards must wake weep and waile because the new wine is cut off from their mouths Serm. 4. in Quadragess Jo. de comb Comp. Theol. l. 6. c. 21. Joel 1.5 11. How shall they much more howl in hell ubi nullus unquam cibus est nulla consolatio saith Bernard where there is no manner of meate no drop of water to be had for love or mony where they must fast and find no mercy for ever where they must hunger and thirst in aeterno Dei as the Schooles speak as long as God is God The sufferings of this world to the wicked is but as the falling of the leaves in comparison of the trees that will fall upon him hereafter in that eternity of extremities If here In the fulnesse of his sufficiency he shall be in straits and every hand of the troublesome shall come upon him When he is about to fill his belly God shall cast the fury of his wrath upon him and shall raine it upon him while he is eating as it is threatned Job 20.22.23 what think we will their portion be in hell Meane while God will recover his wooll and his flax He will snatch it away as the word signifieth in great displeasure as a man doth his stolen goods out of the hands of a thief He will rescue them as Abraham did Lot and the captives from Chedor-laomer Gen. 14. 1 Sam. 30. as David did his wives goods and friends from the Amalekitish rovers The poore creatures corn wine wooll c. groan heavily under the abuse of gracelesse persons Rom. 8.22 and God heareth them as he did the oppressed Israelites in Egypt for he is gratious He hears them I say and recovers them He spoiles their possessours