be laid to heart and driue vs to a better consideration of the time present Reas 2. By this meanes a prouocation to repentance Rom. 2.4 Despisest thou the riches of his bountifulnesse and patience and long sufferance not knowing that the bountifulnesse of God leadeth thee to repentance c. Reas 3. Because the creature shall finde nothing commendable in himselfe which he shall not see in God now silence beeing commendable in man it shall plainely appeare to bee with God the commendation of silence in man is often in the prouerbes as for example Prou. 10.19 In many words there cannot want iniquitie but he that refraineth his lips is wise 25.12 A word spoken in his place is like apples of gold with pictures of siluer 26.23 The heart of the wise guideth his mouth wisely and ad leth doctrine to his lips Therefore will the Lord be free from many words he will speake in his place and guide his mouth most wisely Reas 4. The lawe of creation Eccles. 3. a time for euerie thing and therefore that which is to the creature shall be vnto himselfe he hath a time for mercy and hee hath a time for iustice Reas 5. Because an appointed day Acts. 17.30 31. The time of this ignorance God regarded not but now hee admonisheth all men euerie where to repent because hee hath appointed a day in which he will iudge the world c. Therefore God for the time of the ignorance of the Gentiles was verie silent but now hauing made his grace shine most apparently according to his owne appointment will sleepe no more in silence but awake all by the trumpet of the Gospel and if they disobey the Gospell of our Lord Iesus Christ then shall hee shewe himselfe from heauen 2. Thess 1.7 with his mightie Angels in flaming fire rendring vengeance vnto them not for the dayes of their ignorance or miscariages in them but because they doe not knowe God and haue not obeyed his gospell then shall they bee punished with euerlasting perdition from the presence of the Lord and from the glorie of his power Vse 1. reprehension First confutation of the wicked which cry Mal. 3.14 It is in vaine to serue God and what profit is it that we haue kept his commandement and that we haue walked humbly before him we count the proud blessed euen they that worke wickednesse are set vp and they that tempt God yea they are deliuered Alas poore wretches if there were no more to condemne thee yet this were sufficient that God hath beene silent with thee Secondly correction of the godly that as yet haue not learned this lesson to imitate God in refraining their tongues from speaking against wicked men if they know their calling they may doe it but to exasperate the wicked is not alwayes necessarie nay alas they cannot refraine their tongues from speaking against their brethren when they may see plainly by this doctrine that the Lord is silent with his verie enemies Againe it reprehends all fretting at the prosperitie of the wicked Psal 77.8 yeeld God his silence and wait vpon him also all censuring is here condemned Rom. 2.1 2 3. Iam. 3. 2. Vse instruction first admonition to the wicked that they haue some consideration of the Lords mercies towards them The Sun often beating vpon the stones causeth them to haue some heat though not at the heart yet in the outward parts and therefore a shame for them if they be neuer the warmer for Gods silence the wicked are worse then little children who when they haue gotten any thing of their parents will away without either looke or legge yet if they know they will haue dutie then they doe it in such fashion that all men may see their hearts another way on their game abroad But wicked men though they haue bin often told that the Lord lookes for duty at their hands yet he shall haue none at all and surely suppose they haue so good a nature as they will take off their hatts before they sit downe to the table yet I am afraid it is more for custome then any thing els Thus a sensuall mind counteth nothing sweete but what is taken in hugger mugger without Gods allowance like some gallants thinke no venison sweet but that which is stolne fooles they are which admire the brightnesse of the sunne in the watter and neuer looke vp to the body The whelps that feed vnder the tables will fawne vpon their masters if any smite them they will presently flie at them the oxe and asse knowes their owners but wicked men are worse to God then oxen asses and dogs are to them And surely for the best of their speeches they are as I may say no better then common tearmes of holines without affection and therefore like court holy water good words but pay no debt And if at any time with Balaam they see the beautie of Gods church in the dayes of Gods silence then like hypocrits they wish as Balaam did Oh that their soules might die the death of the righteous and that their eude might be like his yet all is but a flash of lightning soone come soone gone for there is a thorne caught in their foote which hindreth their pretended iourney For this loth to depart he singeth vnto his own soule Shall I in this calme of Gods mercie loose my pleasure in this time the cost is cleere but alas to liue a godly life makes me thinke a lyon is in the way and therefore must I needs slippe my necke out of the collar And thus by their high estimation of the present they become pennie wise but pound foolish so that when they shall be taken away from this estate they come to had I wist But alas let them know for conclusion that they are worse afraid then hurt they know not that to physicke in the spring is the best time of the yeare the vomit of the soule which is the griefe of repentance shal do the most good while it pleaseth the Lord to visite them with the day of his silence Secondly here is excellent direction to the godly first to praise God Psal 136. all things must praise God why be cause his mercie endureth for euer which is repeated in euery verse and surely this may be an excellent motiue to Christians to make them full of holy affections for it is a great mercie of God to haue a large affection of well-doing when we haue good occasion thereof For God neuer ceaseth in offering occasion but we often cease in hauing affections Therefore it were an excellent thing to keepe reckoning what wo runne vpon Gods score we do it with men but alas they are hardly found which thinke how deepe they are in Gods books such ill husbands we are for our soules if I ouershoote my selfe with men that they may haue a saying of me behold an vngratefull person that will cut me at the heart but rare it is to know how I haue
shall not keep silence or winke at some mens faults because hee dare not speake hee will neither drown his words nor eate them for the proudest Secondly his power is prooued first by his messengers 2. by his faithfull witnesses By his messengers vers 3. most excellently set out vnto vs 1. by their names declaring their nature fire and tempest and therefore who shall be able to stand before him if they misse the fire the tempest shall meete with them so that there shall be no escape out of the hands of this Iudge 2. By their effects deuouring and moouing therfore iudgment and swift execution 3. From their attendance they shall goe before him and round about him therefore way shall bee made before him and roome shall bee gotten round about him 4. By the adiunct a mightie tempest therfore shall it ouerturne all the bulwarkes of the wicked V. 4 His faithfull witnesses 4 5 6. verses called v. 4. executing 5 6. called first by name heauen and earth therefore shal iust euidence be giuen in against euery offender the earth shall couer no offences for the heauens shall reueale it neither shall any bill bee left vnread for all offences are written either in heauen or earth neither can there be any dropping for heauen and earth will gather vp all 2. They shall haue their charge from God for God shall call them and therefore they shal deale faithfully 3. The end of their calling is appointed and that is to iudge his people therfore in Gods Court there shall be no plea for ignorance for he that manifests the end will discouer all meanes that shall bring vnto the end V. 5 Execution is either the conuention of the people or the proclamation of the Iudge convention of the people v. 5. First there must be a gathering for all men are abroad at their workes vntil this iudge come and therefore woe vnto them that are gathered with their sinnes but happie shall euery soule be that is found weldoing when the Lord shall send to gather him 2. This gathering shall be of his Saints and all those that make a couenant with him with sacrifice and therfore the hypocrites shall be too blame that haue cried wee haue fasted prayed sacrificed and yet thou regardest not let this assure them that God regardeth 3. It must be before God alas before him at whose presence the Angels couer their faces and holy Prophets haue cried out most lamentably wee die because wee haue seene the Lord of hosts what then shall become of odious hypocrites 4. Both must come together but how shall that bee Psalm 1 5. seeing the wicked shall not stand in the iudgement nor sinners in the assemblie of the righteous yea they shall stand euen as they haue made the godly to stand in their assemblies to the perishing of them in regard of their wrath so shall they stand in the assemblie of the godly before the Lord to the perishing both of bodie and soule 5. Circumstance in the conuention is the worship of an hypocrite and that is a couenant with sacrifice and therefore let the wicked know that their righteousnesse shall not be hidde with the Lord but they shall haue their triall according to their own righteousnesse therfore let all proud Pharisies thanke God they are not as poore publicans they haue fasted twise a weeke they haue giuen tythes of al that euer they possessed they are no extortioners vniust adulterer c. well when they are tried with all their righteousnesse if they fall for lacke of iust payment let them thanke themselues for that they thought they had payed all and that they were in debt to no bodie V. 6 The last thing in the execution is the proclamation of the Iudge v. 6. Wherein we haue first the crier the heauens 2. The voice which is first the declaration of righteousnesse 2. of the cause of this righteousnesse which is God who will not post of the iudgement to others for God is iudge himselfe And thus much of the first part the Iudges comming his proceeding followes V. 7 Gods proceeding begins in the 7. v. and continues vnto the end the parts whereof are two in regard of a double obiect his Saints and hypocrites his proceeding with his Saints is from the 7. verse to the 16. his proceeding with hypocrits from the 16. to the end The first is done by way of reformation the second by way of condemnation the reformation of his Saints is necessarie for although they desire sincerely to worship God in the cerimonie and the substance in sacrifices and the truth of the sacrifices according to law and Gospel yet often times diuers things are amisse which the Lord must haue redressed or else all shall not goe well with his Saints Marke therefore how the Lord proceeds with his Saints by way of reformation which is double first correction of their error 2. direction of them in the truth Correction of error to the 14. v. direction in the truth 14 15. In the correction of their error there is a most exquisite methode obserued by the Lord which may be a patterne for all Christians to imitate and that is this first to manifest his loue v. 7. 2. to manifest their error v. 8. which must needs be very seasonable after the former 3. to take away the occasion of their error which must needs be profitable to ouerturne the second 4. And to giue reasons of the remoouall which must needs take away all cauill and fond oppositions of our vntoward natures v. 10 11 12 13. Let vs looke vpon them all first the manifestation of his loue v. 7. First a kind compellation and louing invitation to attention in this word heare if a man were sicke in his bodie hee would be very desirous that the Physitian would neuer make an end of speaking and therfore if wee had the same wisedome for our soules how attentiue should wee be when so excellent a Physitian as the Lord shal speake 2. From the relation that is betwixt God and them a gracelesse child that will not heare his father before all men in the world O my people oh Israel euery word an argument people therefore if all people shall bow downe and worship the Lord then is it their dutie not to exclude themselues 2. A note of peculiaritie my people chosen out of all nations 3. They are Israel so called of Iaacob their father because hee preuailed with God and therefore assuredly hee should preuaile with Esau and all wicked men Israel therefore is a strong bond first because it points out vnto them the couenant that was made with Abraham Isaac and Iaacob 2. the power they should haue with God and from God to preuaile with all power euen of hel death and damnation 4. Gods vehement affection to his people in doubling his exclamation O my people oh Israel 3. Reason to perswade is drawne from the best testimonie in the world I will
is a day of his silence and there is a day of his iustice and the Lord will not breake his daies with the righteous and sinners vpon earth for the day of mercie man hath a bond from God but for the day of paying vengeance the Lord hath mans bonds man cares not how often God forfeit his bond of mercie for he would willingly haue God to be in his debt for euer yet the Lord is not so negligent in the requiring of the forfeit of his bond of iustice and therefore hauing alreadie discharged his bond of mercie it will be high time to looke vnto man that he answer him for his iustice especially seeing the wicked for Gods silence haue not broken forth with Dauid and said What shall we giue vnto the Lord for all his benefits nor as yet vpon conditions performed are able to say We haue taken the cuppe of saluation and called vpon our good God nay as yet we haue nor so much as resolued to doe it So that the Lord may most iustly breake silence and after the expiration of their daies of peace vexe them in his sore displeasure Reasons 1. from the nature of time From time appointed of God for all purposeâ— The Lord is before and after all times yet in his works he hath reuealed himselfe to performe all actions in time and he hath appointed euery thing his certen time Eccles. 3. that so euery worke of God might be seene distinctly The Lord hath a time for his silence and a time for his iustice that so the mercies which he shewes vnto the sonnes of men and the iudgements which he brings vpon them might be seene distinctly and he praised for them both 2. Reas Lone vnto his creatures First Loue to 〈◊〉 creature to shew his generall goodnes secondly to mooue him to repentance and thankefulnes for his patience and long suffering 3. Reas To leaue man without all excuse To leaue reaâ— without excuse seeing God hath laboured by mercies to allure and iudgements to terrifie so that when his last doome shall come the Lord shall say What are become of all my mercies and why was thou not reclaimed by my foretelling thee of iudgements therefore goe thou accursed wretch into hell fire where thou shalt neuer haue again the time of my silence 1. Vse reprehension either confutation of all those that cry Mal. 3 14. It is in vaine to serue the Lord and what pleasure haue wee that we haue bowed our selues before him surely you are blind that cannot see what large dayes the Lord hath giuen you here vpon earth and what long silence hath passed betwixt him you nay he hath not onely beene silent but also he hath been bountifull vnto you in many a temporall blessing euen aboue his owne Saints Second vse vnder this head is correction of the hastie desires of Gods children first to haue iudgment on their enemies and secondly to haue speedy dispatch of affliction in themselues Thus they hasten the time of the mercie and iustice of the Lord. Know therefore that God will haue his times completly ended and it is your duty to stay his leasure for he that beleeues will not make hast 2. Vse is instruction first an admonition to all the wicked that they harden not their hearts denie not Gods call but listen vnto him least they call when he will not heare them For your time is to day but Gods time is his will and pleasure in silence reproofe your time is present for time past is not called again with had I wist and the time to come is in Gods disposing 2. Branch is a direction to the godly that they make vse of all times for the Lord would haue them exact in the computation of the yeares of his mercie and iustice yea and of seasons in these times for he complaines for the want of it Isa 1. The oxe knowes his owner the asse his masters cribbe these know their masters and the times wherein they refresh them the swallow and the crane their appointed times therefore let it not be saide of Gods Israel that they know not him which doth all for them God is pleased to call them his people and what greater shame then this my people haue not knowne me 3. Vse is consolation first for tribulation Is this the day of Gods affliction then happie is my estate for the time of deliuerance is approching therfore in this Psalme v. 15. Call vpon me in the day of trouble and I will deliuer thee mourning may rest for a night but ioy comes in the morning Secondly for the day of prosperitie to haue a heart as ioyfull and glad to thinke of his affliction as then to puffe vp himselfe with his present estate Dauid hath more ioy of heart that Gods countenance is lifted vpon him then because his corne wine Psalm 4. and oyle are increased Heb. 11. Moses can take more ioy to be a partaker with Gods people then in the inioying of all the sinnefull pleasures of Egypt for a season Observ 4. from the order Silence goes before Gods reproofe as a silent ayre before a fearefull tempest The Lord spared the old world a long time before he drowned it he suffered Sodome and Gomorrha to burne a long time in lusts before he burnt them with fire and brimstone from heauen Reasons 1. Iust puwiâ—â—ment That iust cause may be giuen for all the wrath of God that falleth vpon the wicked 2. Reason because the sinne of man cannot be but in that which God hath made good no more then blindnes can be any where Good before euâ—ll but in the eie which had power to see now sight is before blindnes good before euill and therefore Gods silence before his iustice because iustice will not reprooue before man haue sinned 3. Measure of sinne Reason is because a measure of sinne is to be made vp Gen. 15. before God can iudge and therefore the Lord will be silent vnto that time that then he may answer them with a like measure of iudgement 1. Vse is reprehension which serues first for the confutation of the vngodly which thinke that God is forgetfull of his anger but let them know that method is the very rule of memorie and God keeping so close to an exact method can not by long silence forget what he hath to doe Indeede we say old things are out of date and long silence makes contentious matters cease but the Lord is the same to day he was when he began the world and Cains sinne is as fresh in his memorie as the sinne that is committed this day 2. Vse is correction of Gods children that can no sooner heare the faults of their brethren but presently they speake of them this is no good method they ought to haue paused on the matter by silence and after haue reprooued when time would haue serued 2. Vse is instruction 1. An admonition to the
surely if all were true they should bee the verie naturall sonnes of God Thirdly this great acquaintance must be perpetuall Aristotle makes three bonds of freindship 1. pleasure 2. riches and both these are soone ended because in laughter the heart is heauy for such pleasures as are but of things transitory and for riches they take their wings and flie away but the third bond which is vertue and honesty is of long continuance and I know no freindship that hypocrits professe with God that sauours of honestie and vertue Indeede the other two are in high account with them for they will seeme to doe any thing for pleasure and profit Saul loued God but it was for a kingdome Ahithophel because he was aduanced counseller Iudâ—s because an Apostle bare the bag yet Saul a little afflicted forsakes God Ahithophel crossed hangs himselfe Iudas for gain betraies Christ Iobs wife seemed to goe farre as long as she could wash her paths with butter but when affliction is vpon her husband curse god die Many hypocrits are like Rebecca Gen. 25.22 who wished to haue children but when they stroue in her womb then she brast forth into words of impacience so God giues a desire to some to be borne againe who when they see their conception to be painfull and the spirit and flesh striue together desire to be in their old estate againe they seeke the kingdome of heauen but not the righteousnes thereof and therefore it will appeare verie easily how like they are vnto God for Saul and Pharaoh had some good motions by fittes and vpon occasion could play fast and loose beeing of a strange complexion and verie aguish hote and cold in a moment Sea faring men who when the seas doe rage and the tempest begins feele themselues sea-sicke and haue a desire to cast but when they are gotten to the land and haue smelt the cleare coast are as merrie and ioyfull as heart can wish the reason is because now being without hope sense and feeling of the sweet ioyes to come doe die thus by their flesh pots of Egypt so they shew in affliction that their flesh pots and their health though in bondage doth more please them then the goodnes and louing countenance of the Lord. Want of bread makes some despise their great wonderfull deliuerance out of Egypt the want of riches is greater trouble theÌ„ the want of grace and the possession of riches greater ioy then the fruition of Gods countenance The reason is plaine because in temporall things our ioy is greater then the cause but in spiritual the cause is greater then our ioy Againe they loue not God for himselfe but for his blessing and therefore all the similitude that wicked men haue of God is more in the loue of the creatures then of God himselfe and when the Lord shall bring his fanne and make cleane his floare you shall see him send away this chaffe but still keepe his corne for the naturall children of God loue their father naturally doe he what he will they will still loue him though thou kill me yet still will I trust in thee saith Iob. Thus shall the Lord trie his owne image and see who will endure the fire which shall be knowne by these foure properties first as fire burnes straw stubole stickes to ashes and makes them as though they had not beene so shall the fire of Gods affliction wast all those things which are of this weake nature Secondly as fire purges that which can abide him and makes it purer and finer so shall the triall of the spirit wast all the drosse in Gods children and purifie the rest as a temple for the holy Ghost Thirdly as fire giueth light in the most dimme and darkest place so shall the fire of Gods spirit become a shining lampe burning continually Fourthly as heat putteth life into those things which are capable of life though frozen and starued for cold and as they were without life yet touching them maketh them reuiue become nimble and actiue so the spirit of God heating and inflaming our hearts kindleth our zeale quickneth our deadnes puts life into vs maketh vs nimble and actiue in a care of our dutie loue of all mankind and the glorie of God this alone will prooue whether we beare the image and stampe of God in vs or no when all the rest is no better then that conceit which the Deuill put into the heads of our parents Gen. 3. Ye shall be like God surely it prooued like the god of this world for euen that conceit tooke away the image of God and brought in a worse euen the image of the deuill Observ It is the nature of euery wicked man especially of an hypocrite to haue an high conceit of himselfe and in this high conceit to thinke God like vnto him 1. Reas First blindnes of vnderstanding Rom. 1.21 22 23. Vaine imaginations and follie of heart full of darknes makes professours of wisdome become starke fooles and so turne the glorie of the incorruptible God to the similitude of the image of a corruptible man and of birds and foure footed beasts and of creeping things 2. Reas Is the euill disposition of nature which turneth all things into his owne temper and therefore it can not be but the silence of the Lord should be abused by our thoughts 3. Reas Selfe-pleasing our selues Herod will part with all before he will part with his brothers wife the young man will leaue Christ before he forsake his riches and therefore before the silence of the Lord shall crosse our natures we must either crosse it or els restraine it vnto our selues and giue it that limitation which shall best agree with our pleasures 1. Vse reprehension A confutation of the wicked for the abuse of their reason in that they will become absolute Iudges of Gods wisdome it is enough for the seruant to become as the master Gods truth will haue no controller and therefore must he command or els he will testifie against vs and accuse vs for the breach of his prerogatiue royall Secondly a correction of the godly that any waies subiect themselues to the iudgement of wicked men their fountaine is naught therefore their streames can not be sweete 2. Vse instruction First an admonition of the wicked to be more carefull for their thoughts Indeede we say thoughts are free but yet let them know that there is a word which is a discerner of the thoughts and the intents of the heart and therefore what they haue spoken in the theeuish corners of their hearts shall be plainly detected euen vpon the house toppes Secondly a direction to the godly that is a deniall of themselues and of their owne thoughts and wholly yeilding themselues vnto Gods truth 3. Vse Consolation to all them that see the want of Gods image and desire it more then they presume they haue it This will take away our owne conceits and breede in vs the cleare