when they have once brought them into fetters God dealeth not so with any of his when he is most angry But as in very faithfulnesse he afflicts them that he may be true to their souls So when they follow hard after him as David did they are sure to overtake him though perhaps not presently when they seek him they are sure to finde him so they search for him with all their heart Jer. 29.13 True it is that God often by the hand of the enemy as by a pursivant at Arms fetcheth in bankrupt tenants that is his own untoward and backsliding people and leaveth them in the pursivants hand till they take some course to satisfie for their arrears But that once done he will soon set them at liberty and make them glad according to the dayes wherein he had afflicted them Psal 90. Let a poor soul but say as here I will go and return to my first husband that is to God I have run away from him by my sins I will now return again to him by repentance Let there be but such language in the hearts of Gods prodigals and he will soon relent toward them meet them on the way Isa 65.24 fall upon their necks and kisse them Luke 15.20 hee will receive them with all sweetnesse Jam ex hoc loco licet colligere quae sit vera resipiscentia saith Calvin here By this Text we may gather what true repentance is Namely when a sinner not onely confesseth himself guilty and worthy of punishment but truly displeaseth himself and seriously returnes to God Here we have those two essential parts of true Repentance sc Contrition and conversion or Humiliation and Reformation The former is called in Scripture Repentance for sin the latter Repentance from sin and the one without the other is to no purpose or profit for then was it better with me then now It was so but how came you to conceive or consider of it in this sort but by disappointments and afflictions These are to us as Benhadads best counsellours that sent him with a cord about his neck to the mercifull King of Israel The Septuagint render the Text thus For he was good to me then o're he is now And what wonder Is there any thing to be gotten by departing from Christ by leaving thy first love by quenching the spirit and making Apostacie from former degrees of grace and holinesse Can any son of Jesse do for us as Christ can or do we think to mend our selves by running out of Gods blessing into the worlds warm Sun as Demas did O call me not Naomi said she once but call me Marah for I went out full and am come home empty So doth a revolted Christian say Ruth 4. when he comes from the act of sinning when he hath been seeking after his sweet-hearts he went with his heart full of peace and his hand full of plenty and meeting with a bargain of sinning thought to eeke out his happiness and make it fuller as Solomon did but came home empty empty of comfort but laden with crosses He hath lost his evidences is excommunicated from the power of the Ordinances is under the terrour of a wounded spirit is buffetted by Satan is out of hope of ever recovering the radiancy of his graces hath his back-burden of afflictions so that he is forced to confesse it to be the greatest madnesse in the world to buy the sweetest sin at so deer a rate David found it so the Shulamite found it so Cant. 5.1 2 c. No rest she had at home nor comfort abroad till she had recovered her first husbands company for then it was better with her then now and yet now too upon her hearty repentance all becomes as well with her as ever it had been before Chap. 6.4 c. Was it not so likewise with Ephraim Ier. 31.19 20 21. with the Prodigall Luke 15. with Peter after his shamefull recidivation Let this then be to all Gods relapsed people as a valley of Achor a door of hope that they may be readmitted Shall Sarah receive Hagar into favour Ioseph his brethren David his Absolom Philemon his Onesimus Shall that Non-such Ahab shew mercy to his profest enemies the Syrians that had the second time set upon him And shall not God receive his repenting children fetch home his banished yea though they may seem to be as water spilt upon the ground bring them back into his own bosome though they have never so far wandred out of the way He will he will Onely he expects that they should say and do as the Church of Israel here and as the Church of Ephesus is advised Revel 2.4 First Remember whence ye are fallen sc not onely from your former feelings and comforts but also from your former fitnesse for Gods kingdome that jus aptitudinale as the Schools call it that David himself had parted with for a season and therefore is called plain David so oft together and not my servant David as formerly 2 Sam. 24.12 c. Secondly Repent Sigh out that of Iob Job 29 2 3 4 O that I were as in moneths past as in the dayes when God preserved me When his candle shined upon my head and when by his light I walked thorow darknesse As I was in the dayes of my youth when the secret of God was upon my tabernacle When the Almighty was yet with me c. O it was far better then with me then now Thus relent repent revenge upon your back-slidings spare for no pains but be extraordinarily humbled detest your selves give God no rest till he return unto his rest c. Thirdly Do your first works with a redoubted diligence for your former negligence and tie your selves thereto by solemne Covenant Begin though at first but faintly to pray read confer meditate cease from sin shun the occasions recover by degrees as a weak body doth by good diet moderate exercise c. Verse 8. For she did not know i. e. She would not be aknown or affected of this she was willingly ignorant as S. Peter hath it 2 Epist 3. Vt liberius peccet libenter ignorat as Bernard Her ignorance was not a meer nescience or an invincible ignorance such as she could not help but it was wilfull affected acquired they not onely desired not the knowledge of Gods wayes but haced it spurn'd and scorn'd at it Tu aedepol si sapis quod scis nescies Terent. shutting the windows lest the light should come in and being blinded by the God of this world lest the light of the glorious Gospel of Christ should shine unto them 2 Cor. 4.4 lest they should see and say that which Nature and Scripture do both teach them viz. that all their accommodations and comforts come from me alone Had this their ignorance been meerly negative yet had they not been wholly excused The Apostle noteth that our Saviour laid down his precious life even for the not-knowings of the
will be but as a drop of wrath forerunning the great storm as a crack forerunning the ruine of the whole building That is a known text If you will not yet for all this hearken unto me then I will punish you seven times more and seven times more and seven to that Levit. 26.18 28. Three severall times God raiseth his note and he raiseth it by sevens and those are discords in Musick Such saying will be heavy songs and their execution heavy pangs to the wicked Verse 15. I will go and return to my place To my palace of Heaven so the Chaldee rendereth it I will withdraw my Majestie and return into the habitation of my holinesse which is in heaven I will go from them that they may come to themselves with the Prodigal I will forget them that they may remember themselves I will trouble my self no further with them when God comes against sinners he is said to come out of his place and so to disease himself Esay 26.21 with Lam. 3.33 that they may be afflicted and weep and mourn after me Jam. 4.9 I will take my rest and I will consider in my dwelling place as Esay 18.4 I will hide my face from them I will see what their end shall be for they are a very froward generation c. Deut. 32.20 and they shall see that I will be as froward as they for the hearts of them Ps 18.26 I will gather them in mine anger and in my fury and I will leave them there Ezek. 22.20 that they may know the worth of my gracious presence which they have not prized by the want of it and be pricked on thereby to pray Return O Lord how long and let it repent thee concerning thy servants O satisfie us early with thy mercy c. Psal 90.13 14. Thus mothers use to leave their children or at least turn their backs upon them till they mourn and make moane after them Thus the Lion seems to leave her yong ones till they have almost killed themselves with roaring and howling but at last gasp she relieves them whereby they become the more couragious God also will return to his people when they once turn short again upon themselves and see their sin-guiltinesse and seek his favour This is Gods end 1 Cor. 11.32 and the happy effect of affliction sanctified 1 King 8.47 Till they acknowledge their offence Heb. Till they become guiltie till they plead guiltie and carry themselves accordingly blushing and bleeding in my presence Thus Saint James Be afflicted or be miserable Chap. 4.9 ye are so but see your selves to be so tremble and humble at Gods feet for mercy give glory to God my Son and confesse thy sin Josh 7.19 The viper beaten casts up her poison The traytour on the rack confesseth all He that in affliction acknowledgeth not his offence and seeketh Gods face is more hard-hearted then a Jew as is to be seen here and Psal 78.34 and 1 Sam. 7.6 In the year of Grace 1556. at Weissenston in Germany a Jew for theft was in this cruell manner to be executed He was hang'd by the feet with his head downward betwixt two dogs which constantly snatcht bit at him The strangenes of the torment moved Jacob Andreas a grave Divine to go to behold it Coming thither he found the poor wretch as he hung repeating verses out of the Hebrewes Psalms wherein he cried out to God for mercy Andreas hereupon took occasion to counsell him to trust in Jesus Christ the true Saviour of mankind Melch. Adam in vit Jac. Andreae the Jew embracing the Christian faith requested but this one thing that he might be taken down and baptized though presently after he were hanged again but by the neck as Christian malefactours suffered which was accordingly granted him Lat. Serm. Latimer reports a like story of one in his time who being executed at Oxford was cut down but not quite dead And means being used to recover him he came again to himself and then confessed all his villany which before he would not be drawn to do In the life of Master Perkins also mention is made of a lusty fellow at Cambridge who being upon the ladder and affrighted with the forethought of hell-torments was called down a gain by Master Perkins who prayed with him and for him so effectually as that the beholders could not but see a blessed change thereby wrought in the prisoner Master Fuller and Mr. Clark in Mr. Perk. his life who took his death with such patience and alacritie as if he actually saw himself delivered from the hell which he feared before and heaven opened for the receiving of his soul to the great rejoycing of the beholders How well might these men say with Themistocles Periissem nisi periissem I had been undone if I had not been undone David was brought home by the weeping-crosse Psal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herod lib. 1. Alsted Cbroni pag. 325. 119.67 Affliction was a better Schoolmaster to Queen Elizabeth then Master Ascham Nocumenta documenta said Craesus when he was in the hands of his enemies The Burgundians well beaten by the Hunnes fled to Christ the God of the Christians and embraced his Religion and seek my face Out of a deep sense of their sin-guiltinesse This is the work of Faith as the former of Repentance God was not so gone from his people nor so far out of their call but that if they could find a praying heart he would find a pittying heart if they would acknowledge their offence he would forgive the iniquity of their sin Psal 32.5 If they would set their Faith a work as she in the Gospel did of whom it is said that when Christ would have hid himself it could not be for a certain woman whose daughter was diseased came and fell at his feet fetcht him out of his retiring-room Mark 7.24.25 he would break the heavens and come down from his place Isai 64.1 2. he would come leaping over all lets and impediments those mountains of Bether or of division to the relief of his people See this set forth Cant. 5. with the Notes there Provided that they seek not so much their own ease and ends as his face and favour the sense of his presence and light of his countenance the fear of his name and comforts of his spirit Thus David Psal 63.1 O God thou art my God early will I seek thee my soul thirsteth for thee in a dry and barren Land Carnall prayers in time of misery are but such as the dry earth or the hungry raven make They are the prayers of nature for ease not of the spirit for grace such as was that of Pharaoh when the rack made him roar the rod slatter See Zach. 7.5 6. with the Notes In their affliction they will seek me early Manicabunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. They will morning me so the Orginall hath it They will do it saith God
above an hundred yeers since forsaken it and embraced instead of it partly Mahumetanisme and partly Idolatry and that by the most miserable occasion that might be viz. famine of the word of God for lack of Ministers For as Alvarez hath recorded at his being at the king of Habassia's court Hist Ethiop cap. 37. there were Ambassadours out of Nubia to intreat him for a supply of ministers to instruct their nation and to repair Christianity gone to ruine amongst them but they were rejected Verse 12. And they shall wander from sea to sea Trouble themselves to no purpose take pains as Esau did for venison but lost his labour run to all coasts and quarters to seek the word of the Lord. and shall not find it And why they despised it when it was in their power they rejected the counsel of God against themselves with those Lawyers Luk. 7.30 He would have gathered them but they would not be gathered he would have purged them but they would not be purged Ezek. 24.13 14. they are therefore miserable by their own election as Saul was who slighted Samuel whiles he was alive and would have been full glad of his counsel when he was dead He that would not once worship God in Samuel worships at length Samuel in Satan and no marvel Satan was now become his refuge and preacheth his funeral his Vrim now was darknesse his Prophet a ghost O woful condition But what should a parent do when the child loaths and spils his victuals snatch it from him and lay it out of his reach Samaria felt this worser famine when carried captive especially so did Jerusalem after Malachi whose prophecy the Jews fitly call Chathimath Chazon the sealing up of vision Bath Chol or the Eccho from heaven they had now and then after this time Mat. 2.17 Joh. 12.28 they had also the writings of Moses and the Prophets interpreted after a sort by the Scribes and Pharisees whom whiles they sat close in Moses chair and kept it warm men were bound to to hear Mat. 23.2 3. which because Dives did not he suffered hunger and thirst in hell for ever Luk. 16.24 And had he been granted the liberty of hearing again upon earth but one more sermon how farre would not he gladly have gone for it and how as for life would he have listned to it But this could not possibly be for out of hell there is no redemption Psal 49.8 9. and when the night of death once comes men can work no more Night is a time not of doing work but of receiving wages up therefore and be doing whiles it is yet day Joh. 12.35 36. seek ye the Lord while he may be found Esay 55.6 seek him seasonably seek him seriously Then shall ye seek me and find me when ye shall search for me with all your heart Jer. 29.13 That was a dismall doom that our Saviour passed upon those stiffe-necked Jewes and uncircumcised in heart and ears as Saint Steven rightly stiles them Act. 7.51 that were as good at resisting the Holy-Ghost as ever their fathers had been before them Ye shall seek me and yet shall die in your sinnes whither I go ye cannot come Joh. 8.21 Ye shall wander up and down for meat making a noise like an hungry dog and grudge that ye be not satisfied Psal 59.14 15. Do not the miserable Jewes do so all the world over to this day expecting their Messias quem tantis ululatibus exposcunt throwing open their windows to behold him and praying for the rebuilding of their Temple thus Templum tuum brevi valde citò Buxtorf Synag Ind. cap. 13. valde citò in diebus nostris citissimè nunc aedisica templum tuum brevi c. Merciful God great God bountiful God beautiful God sweet God mighty God thou God of the Jewes now build thy Temple do it shortly suddenly quickly very quickly very quickly very quickly even in our dayes now this day before the next c. Ah poor creatures they would not when time was know in that their day the things which belonged to their peace therefore to this day they are hid from their eyes and wrath is come upon them to the utmost Luk. 19.42 Alterius perditio tua sit cautio Let their harmes be our warning not to stand out the day of grace not to surfeit of the word lest we suffer a famine of it not to retain the snuffes of our sinnes lest they dim our candlestick a removal whereof except we repent may be as certainly foreseen and foretold as if visions and letters were sent us from heaven as once to Ephesus telling them so Rev. 2.5 And indeed it hath been the opinion and is still the fear of some not unconsiderable Divines that Antichrist before his abolition shall once again overflow the whole face of the West and suppresse the whole protestant Churches Now if ever this come to passe as justly we may fear it will what may we thank but our detestable lukewarmnesse and loathing of the heavenly Manna our not receiving the love of the truth that we might be saved for which cause if God shall send us strong delusions 2 Thess 2.10 1◠even the efficacy of errour that we should believe a lie that being infatuated we should be seduced and being seduced be damned as Austin glosseth that text whom can we blame for it Verse 13. In that day shall the fair virgins and young men faint for thirst When God depriveth a people of his Ordinances and so withdraweth his gracious presence from them what wonder though temporal judgements come rushing in as by a sluce Persecute and take him said Davids enemies for God hath forsaken him and there is none to deliver him Psal 71.11 The Philistins are upon me saith Saul for God hath forsaken me Behold I am cast out from thy presence said Cain that is from my fathers house where thine ordinances are administred and therefore every one that findeth me shall slay me Gen. 4.14 In that day of the want of the word in the day of spiritual famine and thirst behold aliud ex alio malum another thirst shall seise upon the choycest and fairest as flies settle upon the sweetest perfumes when they are cold and corrupt them Shall the fair virgins whom all men favour for their comelinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beauty is of it self lovely and attractive it needeth no letters of commendations but God is no respecter of persons and beauty abused is like a fair house with an ill inhabitant said Diogenes like a jewel of gold in a swines snout said Solomon Prov. 11.22 Some are Helena's without but Hecuba's within painted sepulchres Egyptian temples like Aurelia Orestilla of whom Salust saith that she had nothing in her praise-worthy but her beauty Fair she was and foolish not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beautiful and wise as it is reported of Aspasia Cyrus his concubine Athenaeus Now these fair maids together with the
promise yea to give oath and now thy truth bindeth thee to performe All thy pathes to thy people now are mercy and truth Psal 25.10 not mercy onely but mercy and truth not by a providence onely but by vertue of a promise ratified with an oath This is sweet indeed this deserves a Selah to be set to it thou didst cleave the earth with rivers Exod. 17.6 Psal 78.15 16. Deut. 8.15 Neh. 9.15 This cleaving the hard Rock and setting it abroach this turning of the flint into a fountain Psal 114.8 was a work of Omnipotency and is therefore so much celebrated It maketh much to the miracle that the earth was cleft with rivers this importeth both the plenty and the perennity thereof for the Rock that is the river out of the rock followed them 1 Cor. 10.4 lest in that dry and barren wildernesse they should perish for want of water The same God also who had given his people petram aquatilem gave them pluviam escatilem Tertul. de patientia as Tertullian phraseth it Manna from heaven Quails in great abundance and never was Prince better served in his greatest pomp He also defended them from the fiery serpents and delivered them from a thousand other deaths and dangers all which mercies are here implied though one onely be instanced and all to ascertain the Saints how much God setteth by them and what he will yet do for them as occasion requireth As he made the world at first that he might communicate and impart himself to his Elect so for their sakes doth he still preserve and govern it ordering the worlds disorders by an over-ruling power for his own glory and their eternall good Verse 10. The mountains saw thee and they trembled sc At the promulgation of the Law Exod. 19.17 Psal 114.4 6. when God came with ten thousand of his Saints Deut. 33.2 and so terrible was the earth-quake that it wrought an heart-quake even in Moses himself Heb. 12.21 It is the office of the Law to do so and happy is he who terrified and thunder-struck by the threats thereof runnes to Christ for refuge as to One who is able to save to the utmost them that come unto God by him Heb. 9.25 Some take mountains metaphorically for the Mighties of the earth and read it thus The mountains saw thee and they grieved See Num. 22.3 Josh 2.9 10 11 The over-flowing of the water passed by the inundation of Jordan passed into the dead-sea the lower part of it I mean like as the upper stood and rose up upon an heap Gualth Josh 3.16 being bounded and barred up by the Almighty power of God the deep uttered his voice and lifted up his hands on high i. e. summo consensis suffragatus est c. It voiced and voted for Gods judgements helping forward the execution thereof Verse 11. The Sun and Moon stood still in their habitation viz. In the dayes of Joshuah and upon his prayer chap. 10.12 13. whereupon One crieth out O admirabilem piarum precum vim ac potentiam quibus etiam coelestia cedunt c. O the admirable power of prayer Buchol that worketh wonders in heaven and oh the heroicall faith of Joshuah the trophees whereof hee set in the very orbes of heaven at the light of thine arrowes they went By these shining arrowes and glittering spears some understand that terrible lightening mixt with that horrible hail Josh 10.11 with Exod. 9.23 and then it is figura planè poetica a Poeticall expression for the poets call lightening 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the sword of the Lord and of Gideon Judg. 7. 18. Joves arrow See the like Psal 18.14 The huge hail-stones were Gods glittering spears wherewith he slaughtered his enemies Others suppose that these things are meant of the arms and weapons of the Israelites called Gods arrowes and spears because used at his command and ordered by him This sence Gualther liketh better as most comfortable to Christian warriours who fight the Lords battels Verse 12. Thou didst march thorow the land in indignation Heb. Thou didst walk in pomp as a Conquerour thorow the land sc of Canaan in contempt of the opposite forces treading upon the neeks of thine enemies Josh 10.24 thou didst thresh the heathen in anger See Amos 1.3 Mic. 4.13 God by the hands of Joshuah did all this The most of the old inhabitants were destroyed Some few fled into Africk and left written upon a pillar for a monument to posterity We are Phoenicians that fled from the face of Joshuah the son of Nave Verse 13. Thou wentest forth for the salvation of thy people q. d. Thou wast Generalissimo in â—our expeditions in the dayes of the Judges who therefore were so successefull How could they be otherwise when God came with them into the field Camd. Elisab If Q. Elizabeth could take for her Motto Cui adhaereo praest He to whom I adhere prevaileth how much more may Almighty God say as much even for salvation with thine anointed i. e. with David 1 Sam. 16.12 13. 2 Sam. 5.3 16. and 19.22 and 22.51 Psal 20.7 a lively type of Christ that Messiah the Prince the mystery of which promised Saviour the ancient Jew-Doctours confessed to be contained in this text It is not altogether unlikely that the Prophet might intend here to point at Jesus Christ when he saith for salvation Jeshang whence Jesus for thine anointed or thy Christ There are that read the words in the Future-tense thus Thou shalt go forth for the salvation of thy people sc when Messiah that great Sospitator cometh thou shalt wound the head of the wicked sc of the Devil Rom. 16.20 Thou shalt make naked the foundation of his kingdom unto the neck Selah thou shalt utterly destroy sin death and hell A remarkable mercy indeed a mystery of greatest concernment and most worthy to be considered Gualther carries the sence this way and yet addeth that if any please to refer the words to the history of the old Testament they must be understood of those tyrants that persecuted the true Church and whom God for Christs sake subdued and subverted together with their kingdomes Verse 14. Thou didst strike thorow with his staves the heads of his villages Heb. thou didst pierce or bore thorow as with an awger with his staves a Metaphor from shepherdy according to that Psal 23.3 thy rod and thy staffe c. or with his tribes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that entred the land of promise Acts 26.7 with these men or with these weapons though never so unlikely thou diddest by the hand of David wound the hairy scalp of thine enemies those Pagans and persecutours and much more wiâ—â— by the Son of David subdue Satan and his Complices they came out as a whirl-winde to scatter me Heb. they tempested they raised an hurly-burly being turbulent spirits as the devil is to disperse me as the dust of the mountains is scattered before a whirle-winde their
shield Psal 84.11 and children have a place of refuge Prov. 14.26 Verse 16. Feare thou not why shouldest thou whilest the king of Israel is in the middest of thee Be of good cheer said Caesar to the ferriman in a storm thou canst not miscarry Caesarem enim fers fortunam Caesaris so long as Caesar is in the same bottome with thee May not the church much more gather comfort having God in her company and so many of his servants to fay to her Feare thou not True faith quelleth and killeth distrustfull feare but awfull dread it breedeth feedeth fostereth and cherisheth and to Zion let not thine hands be slack Remollescant Let not thy feares weaken but rather waken thy diligence in well-doing lift up the hands which hang down and the feeble knees Heb. 12.12 Up and be active pluck up your good hearts and buckle close to your businesse your task is long your time short your master urgent you wages unconceiveable It troubled a martyr at the stake that he should then go to a place where he should ever be receiving wages and do no more work Up therefore and be doing Be not slothfull but followers of them who through faith and patience inherit the promises Heb. 6.12 Hippoc. Aphoris Spontaneae lassitudines morbos loquuntur faithlessnesse argueth a diseased soule Verse 17. The Lord thy God in the middest of thee is mighty Even the mighty strong God Esay 9.6 the Giant as the word signifies the champion of his church He being in the middest of thee cannot but see how thou art set upon and how many dangers and difficulties thou encounterest with and will send thee in new supplies Eph. 1.19 seasonable succour He will save This properly signifieth the privative part of mans happinesse but includeth also the positive Jesus will do all for his people He will rejoyce over thee with joy As a bridegroome doth over his bride Esa Gesti super te laetitiâ 62.5 He will take speciall complacency and content in thee being made accepted in the beloved Eph. 1.6 He will rest in his love And seek no further Heb. He will be silent in his love passing by small faults without any the least signification of his displeasure as if he were even fond over his church and did err in his love towards her as husbands are licensed to do toward their wives Prov. 5.19 Some render it obmutescet in amore suo he shall be dumb in his love so as he cannot speak through excesse of love Lovers are so transported sometimes that they cannot utter their minds He will joy over thee with singing As a father doth over his child whom he beareth in his bosome or dandleth on his knee Verse 18. I will gather them that are sorrowfull for the solemne assembly which now they cannot celebrate as being in captivity and are therefore in great heavinesse as was David Psal 42.2 3 5. Nothing goes nearer to a good heart then to be debarred the benefit of Gods holy ordinances then to heare the sabbaths mocked at by the enemies as these good soules did Lam. 2.7 and to be asked as David was Where is now thy God Psal 42.3 All outward comforts in this case are meer Ichabods When the Ark was taken Eli could live no longer that word struck him down back ward and killed him in the fall No sword of a Philistine could have slaine him more painefully neither is it easie to say whether his neck or heart were first broken who are of thee True children of the church as appeareth by their strong affections to the ordinances 1 Pet. 2.2 Luther said he would not live in Paradise without the word as with it be could easily live in hell An infant cannot be quieted with gawdes or fine cloaths without the dugg so neither cana true chirstian with any thing but the publike services the solemne assemblies to whom the reproach of it was a burden It lay heavy upon their spirits and made them send up many a deep sigh to God who heareth the breathings of his people Lam. 3.56 1 Chr. 15.26 and will restore comfort to such his mourners Esa 57.18 He that helped his Levites to bear the Ark will help those that grieve at the want of it and grone under the reproach cast upon it which they ever honoured as the face of God Psal 105.4 Yea as God himself Psal 132.5 Verse 19. Behold at that time I will undoe all that afflict thee Heb. Behold Me Look not to thy self as unworthy or unlikely to inherit such precious promises for not for your sakes do I this saith the Lord God be it known unto you but for mine own holy Names sake Ezek. 36.22 32. your unworthinesse shall serve for a foile to set forth the freenesse of my love your unlikelinesse the greatnesse of my power my grace is sufficient for thee my strength is perfected in thy weaknesse 2 Cor. 19.9 Againe look not to thine enemies how many and mighty they are how witty and wealthy how active and combined loricaâ—us incedit Satan cataphractus said Luther let thine eyes be upon me as Jehosaphats were when he knew not whither else to look 2 Chron. 20.12 let thine heart be lift up in my wayes as his was 2 Chron. 17.6 behold me behold me Esay 65.1 Look not downward on the rushing and roating streames of miseries and troubles which run so swiftly under thee for then thou wilt be giddy but look upward and stedfastly fasten on my power and promise beleeve in the Lord thy God so shalt thou be established beleeve his Prophets so shalt thou prosper 2 Chr. 20.20 thine enemies also shall be found liars unto thee and thou shalt tread upon their high places Deut. 33.29 I will undo them saith God here Heb. I will do them per Antiphrasin or I will bruise them and break them in peeces as R David rendreth it by comparing Ezek. 23.3 21. I will not only represse them but root them out Those that offer violence to the Church like blind Sampson they lay hands upon their pillars to pluck the house upon their own heads and I will save her that halteth As enemies shall not hinder the Churches happinesse so neither shall her own infirmities Grant she be lame and luxated maimed and disjoynted so that she goeth sideling and halteth down right Psal 38.17 Say she be driven out of her countrey as an exile out of all companies as an outcast whom no man seeketh after Ier. 30.17 and out of all good conceit of her self as an abject vile in her own eyes not fit for the communion of Saints or kingdome of heaven Yea I will save her I will gather her like as the gathering host in the wildernesse see Iosh 6.9 took up the lame feeble and those that were left behind See Mic. 4.6 with the Note and Ezek. 32.16 I will seek that which was lost and reduce that which was driven away c. and I will
God is a consuming fire who would set the briars and the thorns saith He that is the churches enemies against me in battel Es 27.4 I would go through them I would burn them together And yet he saith in the same place Fury is not in me Prov. 6.34 What will he do then when jealousie is in him as here Iealousie is the rage of a man and hath these three properties First it is exceeding watchfull and quick-sighted hardly shall the Paramour escape the husbands eye a wanton glance is soon noted and noticed God is no lesse sensible and observant of the least indignity done to his deare spouse his Hephzibah Gen. 4.6 Esth 7.8 be it but in a frown or a frump Why is thy countenance cast down saith God to that dog-bolt Cain Why dost lowre upon my righteous Abel What will he force the Queen also before me in the house If Davids enemies mow and make mouths at him Psal 40.15 if they cry Aha Aha so would we have it God will reckon with them for it If Edom say jearingly to the Prophet Watchman what of the night watchman what of the night If Ammon clap but his hands at Gods Israel if he stamp with the feet and rejoyce in heart only when it goes ill with the church God will stretch out his hand upon him and cut him off out of his countrey and he shall know that he is Jehovah Ezek. 25.67 yea that the Lord God of Israel is a jealous God He will be jealous for his land and pitty his people Ioel 2.18 Secondly jealousie is violent it is cruel as the grave the coales thereof are coales of fire Cant. 8.6 The same word is elsewhere put for fiery thunderbolts Psal 78.48 also for a carbuncle or burning feaver Deut. 32.24 Jealousie puts a man into a feaver-fit of outrage arms him with fiery darts yea with light-bolts makes him cast firebrands be ready to take any revenge Think the same of God in a way of justice He will spit in the face of a Miriam that shall but mutâ—er against his Moses Num. 12.14 what then will he do or rather what will he not do against Jezabel Athaliah Herodias c Thirdly jealousie is irreconcilable implacable Prov. 6.34 35. He will not spare in the day of vengeance He will not regard any ransom neither will he rest content though thou give many gifts what would not Balaac have given to have had his will upon Israel What large offers made Haman he would pay ten thousand talents of silver to those that had the charge of the businesse to destroy the Jewes Ahashuerosh yeelded but so did not God Esth 3.9 Esth 7.4 We are sold said Esther I and my people to be destroyed to be slain and to perish But God never consented to the bargaine He had warr with Amalec for ever and laid his hand upon his own throne as swearing to root him out Exod. 17.16 And this proud Agagite Haman shall feel the force of his curse in his very bowels Let the labouring Church but cry out Help O King heare O husband give eare O shepheard of Israel Isa 8.8 Isa 63.15 the enemy is come into thy land O Immanuel and the stretching out of his wings filleth the whole bredth of it Where is thy zeale or jealousie and thy strength the sounding of thy bowels and of thy mercies towards me are they restrained Doubtlesse thou art our Father our Redeemer or neer kinsman nay our husband Thy church is unto thee A sister a spouse Esay 58.7 1 Cor. 6.17 Gen. 14. 1 Sam. 30.18 Ier. 12.7 Ier. 4.10 And canst thou hide thine eyes from thine own flesh from her that is joyned to the Lord and is one spirit shall Abraham venture for the rescue of his kinsman David of his two wives and wilt thou do nothing for the dearely beloved of thy soule shall she be given up into the hand of her enemies shall the sword reach unto the soule Let Christ but heare such words from the mouth of his Spouse and he will soon gird his sword upon his thigh he will act Phineas his part and execute judgement Psal 78.66 he will smite his enemies in the hinder parts whip them as men use to do boyes and so put them to a perpetuall reproach shame them for ever as a company of punyes or Zanies Verse 15. And I am very sore displeased with the Heathen that are at ease Heb. I am in such a heate as causeth fuming and foaming I am boyling-hot and even ready to burst out upon them to destroy them for the word here used hath great affinity with another word that signifieth to cut down and to destroy 2 King 6.6 and importeth an higher degree of displeasure a greater height of heate then either Anger or wrath as may be seen in that signall gradation Deut. 29.28 The Lord rooted them out of their land in Anger and in Wrath and in great Indignation The last of these three is this word in the Text Fervore maximo ferveo I am as hot as may be against those Heathens that are at ease at hearts-ease that come not in trouble like other men neither are they plagued as better men Psal 73.5 and are therefore secure and insolent above measure Iob 21.23 haughty and haunty so that the Church cannot rest for them they thrust with the shoulder and push with the horn as afterwards verse 18.19 with Dan. 8.4 yea they push the diseased Ezek. 34.21 which is a singular cruelty they help forward the assliction they fall like dogs upon the wounded Deere This David complaines of as an unsufferable grievance Psal 69 26. Esay 27. For they persecute him whom thou hast smitten and they talk to the grief of those whom thou hast wounded God smiteth his in mercy and in measure in the branches only Aug. and not at the root neque ad exitium sed ad exercitium Displeased he may be with his own and make bloody wails upon their backs if need be but then he lookes that others should pitty them and not lay on more load and seek to bring them to utmost extremity God puts his people sometimes into the hands of his enemies for correction sake Now they commonly being inraged with haughty revengfull and malicious desires exceed their commission and so derive the mischief upon themselves See Prov. 24.17 18 they cannot doe but they must overdoe as Nebuchadnezzar the rod in Gods hand Isai 10. and thereby utterly undoe themselves for ever For their cruelty comes up to heaven 2 Chron. 28.9 and God soon heareth the cry of his oppressed for he is gracious and avengeth himself on their pittilesse enemies standing over them and saying as Isa 47.6 I was wroth with my people I have polluted mine inheritance and given them into thine hand thou didst shew them no mercy upon the ancient hast thou heavily laid the yoke And againe Because these Philistines
can suck honey out of a flower so cannot a flye they should busie their eyes and regard the work of the Lord Isai 5.12 Psal 35.27 Ezek. 3.12 yea they should so consider the operation of his hand as to say sensibly Let the Lord be magnified Blessed be the glory of the Lord from his place God hath delivered me out of all trouble saith David and mine eye hath seen his desire upon mine enemies The Edomites stood looking on and laughing at the Israelites destruction Obad. 12.13 God saw this and it displeased him as he is wondrous sensible of the least indignity done to his people He therefore payes them home in their own coyn and promiseth his Israel that they shall rejoyce when they see the vengeance Psal 58.10 they shall wash their feet in the blood of these wicked ones become more cantelous by their just destruction Learn we hence First To have our eyes open upon the judgements of God whether general or personal that nothing of this nature passe our observation lest we incur the curse denounced Isa 5.12 and be made examples to others because we would not be warned by the example of others Lege historiam ne fias historiae Sodom and Domorrah are thrown forth as Saint Iude hath it for an example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 June 7. Ingentia beneficia flagitia supplicia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 2. suffering the vengeance of eternal fire And Herodotus saith That the ruines and rubbish of Troy are set forth for an example of this rule That National sins bring national plagues and that God greatly punisheth great offences Let him that looketh upon me learn to fear God These words were engraven upon the standing picture of Sennacherib after that God had by an Angel slain his Army and sent him back with shame to his own countrey as the same Herodotus testifieth Secondly Learn we how far forth we may look upon the overthrow of the wicked with delight viz. Not as our own private but as Gods professed enemies Not simply for their ruine but as it is a clearing of Gods glory and of our integrity Psal 9.16 1 Sam. 25.39 Not out of private revenge but pure zeal for God and his cause I say pure zeal for it is difficult to kindle and keep quick the fire of Zeal without all smoke of sinister and selfe-respects And ye shal say The Lord will be magnified c. Or The Lord hath magnified himself i. e. hath declared himself mightily to be a great King above all Gods by executing judgement upon these Grandees of the earth Exod. 18.11 and making out that In the thing wherein they dealt proudly he was above them Hâ—nce it is that praise waiteth for God in Zion 1 Sam. 12.28 his Name is great in Israel He is sent unto as sometime Ioab sent to David to come and take the city of Rabbah to take the glory of all their deliverances and victories Not unto us Lord not unto us say they but to thy Name be the praise Hunniades would not own or accept the peoples applanses and acclamations Turk hist but ascribed all to God So did our Henry the fift at the battel of Agincourt Speed 799. where he won the day He would not admit his broken Crown or bruised Armour to be born before him in shew which are the usual ensigns of war-like triumphs He also gave strait order that no ballad or song should be made or sung more then of thanksgiving to the Lord for his happy victory and safe return c. Dan. 101 Polyd. Virg. lib. 19. So our Edward the third after his victory at Poictiers where he took the French King prisoner Anno 1356. took speedy order by Simon Arch-Bishop of Canterbury that eight dayes together should be spent in magnifying the Lord from the border of England From the borders of Israel Or from beyond the borders of Israel viz. thronghout the wide world The Saints have large hearts and could beteem the Lord much more praise and service then they have for him Psal 1.45.2 Psal 48.10 Psal 103. They would praise him infinitely and according to his excellent greatness filling up the distance as it were and calling in all the help they can get of Angels men unreasonable and insensible creatures as David did c. Verse 6. A son honoureth his father Heb. Will honour his father Nature teacheth him this lesson to reverence his father Pater est si pater non esset said the young man in Terence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierocl It is my father I must not crosse him Our parents are our houshold Gods said another heathen and to have all possible respect from us To God and our parents saith Aristotle we can never make recompence There is no nation so barbarous that acknowledgeth not this natural axiom A son must honour his father and a servant his master as Eleazar did Abraham the Centurions servants him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by being at his beck and check in all things Servus est nomen officii A servant is not one that moveth absolutely of himself but he is the masters instrument and wholly his saith Aristoâ—le and therefore oweth him all love reverence and obedience as if he were many Masters in one the word here used for Master is plural Now from this Principle in nature thus laid down the Lord tacitly accuseth them First Of Ingratitude for his great love to them evinced and evidenced in the former verses Secondly Of contempt cast upon him and his service as appeareth first by the application of that natural law confirmed by the custom of all countries If then I be a father c. As you commonly call me and claim me Ier. 3.4 Iohn 8.41 We have one Father even God And you have been long since taught Io to do by Moses and told by what right I come to be your Father though with an exprobration of your detestable undutifulnesse Deut. 32.6 Do ye thus requite the Lord Is not he thy Father and is not he by the same right and reason thy master too that hath bought thee Hath he not made thee and established or preserved thee Hath he not more then all that adopted and accepted thee for his childe 1 Pet. 1.3 begetting thee again unto a lively hope by the resurrection of Jesus Christ from the dead unlesse thou be still in thy sinnes then the which thou canst not chuse unto thy self a worse condition All which considered what more equal then that I should have both love from thee as a father and fear as a master A mixture of both is required of all Gods children and servants that they yield unto him an amicable fear and a reverent love that they look at once upon his bounty and severity Rom. 11.12 and so call God Father that they spend the whole time of their sojourning here in fear that they fear God and his goodness
of a petty universitie scarce so good as one of our free-schooles in England Sanders was starved Will. Raynolds was nominated to a poore vicarage under value On Harden his Holinesse bestow'd a prebend of Gaunt or to speak more properly saith mine Authour a Gaunt prebend c. But this by the by onely SECT III. Wo to Rebells against the Lord of Hoasts FOr a second Use Use 2 Is God the Lord of Hosts and doth he with them whatsoever he will in heaven and earth Wo then to rebels and refractaryes to traitours and transgressours Job 21. sons of Belial children of disodedience that say to the King Apostata that break his bands and send messages after him saying we will not have this man to rule over us that refuse to be reclaimed and stick not to oppose with crest and brest whatsoever stands in the way of their sins and lusts God saith the Psalmist shall wound the head of his enemies But are there any such may some say Psal 68.21 so desperatly mad as to bear armes against heaven yes saith the prophet and ye shall know who they are too He shall wound the hairy scalp of such a one as goeth on in his trespasses All those then that lye sucking at the botches of carnall pleasures grinding in the mill of worldly lusts listning 〈◊〉 the suggestions of Satan the Lord profest adversary caesariem intonsam et capita alta ferentes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lacones coammnutriebant ad terrorem and principall Counter-factionist All that against the rich offers of Gods free grace the menaces of his mouth the strokes of his hand chuse to go on still in their lewd and lawlesse courses refusing to be reformed hating to be healed all these are to be reputed Gods enenies And although their scalps be never so hairy their lockes never so bushy their lookes never so lofty and haughty fierce and furious though they have marrow in their bones and milk in their breasts though their natural moisture be no whit decayed through age or unbealthinesse with Moses much lesse turned into the drought of summer with David which might occasion baldnesse as in elderly people but that being young and youthy yea strong and sappy they had haire by weight Cruentâ—bit caput inimicorum suorum Beza as Absolom yea were rough all over with Esau which which makes them look grim and terrible with the Caldeans that people of fierce countenance yet that shall little availe them when God shall take them in hand Hee 'le crack their crownes hee 'le cleave their sculs hee 'le wound through the hairy scalpes of all such as obstinating themselves in an evill course will needs on in their trespasses whatsever it stand them in In the doing of which fearfull execution upon his enemies the Lord of hosts will not much trouble himself neither For he needs no more but arise and his enemies shall be scattered yea all that hate him shall flee before him as it is in this same Psalme ver 1. He needs not arme himself as David against this giant-like generation with weapons offensive or defensive for with his bare hand only he can beat the proudest of them yea make a puny-boy and a very baby of him Thou hast smitten all thine enemies saith David upon the cheek-bone Psal 3.7 thou hast broken the teeth of the ungodly As if he should have said Dio. Those that think themselves tall fellowes and dare challenge the very devill to a duell as Caligula once did his Jupiter are as children in thy great hands and fare accordingly For thou boxest them about the ears clappest them on the cheeks with the palms of thy hands buffetest the about the lips with thy clutch-fist till they spit blood again and be made to look their teeth in their throats thou hast broken the teeth of the ungodly But if yet they will not yeeld but wrestle with thee with the froward thou wilt wrestle Psal 18.26 Thou wilt be as froward as they for the hearts of them If they will needs try a fall with thee thou wilt fell them Act. 9.4 Joh. 18.6 and quell them thou wilt lay them at thy feet as the Lord Christ did Saul and the souliers that came to surprize him yea thou wilt smite them in the hinder-parts where we use to whip unruly boyes and so put them to a perpetuall reproach Psal 78.66 But what need the Lord as I was saying be at all this pains with himself or once so much as foul his fingers with them who hath such mighty armies and so many Hosts afoot to chastise his rebels Pomp. Mag. nostrâ miseria tu es magnus Pub. Minus so that if he do but once wag his little finger or stamp with his foot only upon the ground as that Roman vainly vaunted he can presently command and call for legions of Angels to subdue Senacherib millions of starrs to fight against Sisera vollyes of thunder and lightning to blast and burn up the Philistins cart-loads of massy hailstones to brain the kings of Canaan These are Gods hosts in heaven Neither is he to seek of sufficient forces here beneath both by sea and land There he hath whales and dragons to devour his enemies here he hath besides armies of diseases within them Physitians reckon 2000. severall sorts 200. whereof belong to the eye that lye in wait for the precious life let him but say with Jehu who is on my side who and all beasts fouls and exeeping things innumerable will straight looke out at their windowes and tender him their service God cannot possibly want a staff to beat his dogs with a weapon to wound his rebels with Facile est invenire baculum quo canem caedas If He set against a world-full of wicked doers the water will take his part If against Sodom fire If against murmurers earth If against blasphemers fiery serpents If against Idolaters lions Dan. 6. If against mockers bears If against Herod wormes 2 King 2.24 Act. 12. Hatto Bonosus Praesul Moguntinus à muribus devoratus An. Dom. 969. ut ait Wilderogus episcopus Argentinensis A. D. 997. Alsted Chron. Fit cruor ex undis conspurcant omnia ranae Dat pulvit cimices postea musca venit De in pestis post ulcera grando locusta tenebrae Tandem prototocos ultima plaga necat If against Hatto mice If against Pharaoh all Now a host of frogs distresse him now of flies now of lice now of Caterpillers now of grashoppers c. God made the earth fight against him the ayre fight against him the fire fight against him the water fight against him he left him not till he had beaten the very breath out of his body with stroke after stroke and so made good with his hand what he hath also said with his mouth The Lord knoweth how to reserve the unjust to the day of punishment And In the thing wherein they deal proudly
haec locutio Deo esse suam opportunitatem c. Calvin in locum Baiom in isto die Jom significat per Synechdoch tempus certum atque id praecipuè cum de juturo agitur Shindl. pentag 2 Thes 1 10. 1 Thes 5.2 2 Thes 2.2 2 Pet. 3.12 Rom 2 5.16 Guaâ—â—ber Figuter Alii 1 Tim. 5.24.25 This Lord of Hosts will not fail to finde a fit time for the making up of his jewels from the worlds misusages There is a day here specified in the text a set and solemn day a particular time a certain season wherein God will make himself glorious and to be admired in all them that beleeve in that day So speaks the Apostle of that last day called elsewhere the day of the Lord the day of Christ the day of God and the day of the declaration of the just judgement of God according to the Gospel And of this last and great day of general judgement the most interpreters understand this text And truly I beleeve it is partly if not principally intimated and mainly though I cannot think onely here intended Some mens sins are open afore-hand going before to judgement and some men they follow after Likewife also the good works of some are manifest before hand and they that are otherwise cannot be hid Some sinners are here punished that we may acknowledge a providence and yet not all that we may expect a judgement But a day there will be as sure as day whether sooner or later I have not to determine wherein God will take out the precious from the vile the corn from the chaffe the sheep from the goats the good fish and good figs from the bad wherein he will set a price upon his pearls make up his jewels advante his favorites his darlings his peculiar people and put away all the wicked of the earth as drosse Psal 119.119 And albeit he delay haply to do it because his hour is not yet come yet his forbearance is no quittance to the bad Vide Calvin in loc nor deniance to the better sort God first writes things down in his book of remembrance and then afterwards executes them which requires some time between But a time he will finde and that must needs be so for these reasons some respecting God and some the saints themselves but both sorts grounded upon the text and there-hence borrowed SECT I Reason 1 From Gods providence Reas 1 FOr God Sic spectat universos quast singulos sic singulos quasi solos Aug. 1 Tim 4.10 Curiosus plenus negotij Deus Tull. de nat deor first there be many things in Him that may well infer the point in proof as his providence power Faithfulnesse Goodnesse and Justice First his good providence which like a well-drawn picture eyeth each one in the room Neither is he a bare spectatour onely but as chief Agent he wisely ordereth all the worlds disorders to the good of his children He saveth that is he preserveth all men but especially those that beleeve saith the Apostle he is curious and full of businesse saith the Heathen my father worketh hitherunto and I also work saith our Saviour And this is meant by those seven eyes of the Lord Zech. 4.10 That run to and fro thorow the whole earth causing that none shall have cause to despise the day of small things Gods jewels are little in bulk great in worth for as small as they are they shall see the plummet in the hand of Zerubb bel with or by those seven And the eyes of the Lord saith another Prophet run to and fro thorow the earth to behold the evil and the good and not so only but to shew himself strong in the behalf of them whose heart is perfect toward him and to give them an expected end And this reason is secretly couched in that clause of our text There was a book of remembrance writâ— before him Est autem hic liber providentiae 2 Chron 16.9 Jer. 29.11 saith Polanus this is the book of Gods providence wherein as all our members are written which in continuance of time were fashioned had he left out an eye in his common-place book thou hadst wanted it so are all our services Polan in loc Psal 139.16 that they may be recompensed yea and all our sufferings too that they may be remedied and revenged when the time of refreshing shall come from the presence of the Lord. Act. 3.19 Thou tellest my wandrings saith David put thou my tears into thy botile are they not in thy book And there-hence he rightly concludes the point in hand ver 9. Then shall mine enemies turn back in the day that I call this I know that God will be for me Psal 56.8.9 or that God will be mine as the same phrase is rendered in this text SECT II. Reason 2. From Gods power NExt there is an almighty power in God called therefore Lord of Hosts in the text exerted and exercised for the relief and rescue of his poor people trampled on by those fat buls of Basan with the foule feet of contempt and cruelty whereby he taketh course that they be not over-trod or too long held under by the insolencies and insultations of their enemies But when they shall seem to themselves and others utterly forlorn and undone so that salvation it selfe cannot save them which was good Davids case Psal 3.2 then shall the Lord be a shield for them their glory their strong tower and the lifter up of their head Ver. 3. And this he shall do with a great deal of ease and expedition as being Lord of Hosts that is of all creatures by the hands of whom he shall send from heaven and save them from the reproach of him that would swallow them up Selah God shall send forth his mercy and his truth Psal 57.3 SECT III. Reason 3. from Gods Truth ANd that passage points us to two other reasons for the point God will send forth his mercy and truth And first his truth I meane his faithfulnesse intimated also in these words of our text Saith the Lord of Hosts These things saith he that is faithfull and true they shall be mine in the day c. I will have a time to make up my Jewels in much mercy Now hath God said it and shall he not accomplish it Is not his decree his facere shall he not fulfill with his hand what he hath promised with his mouth God is not as man that he should lye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mal. 3.6 neither is he unconstant as other friends that he should change no nor yet unmindfull that he should forget least of all is he unfaithfull that he should falsify God is faithfull who will not suffer you to be tempted above that you are able c. 1 Cor. 10. He will give patience under the temptation a good use of it and a good issue from out of it in the best time SECT IIII.
their souls and healing to their state for this Sunne shall arise with healing under his wings that is in his beams See Psal 60.1 2. with 2 Chron. 7.14 3. Liberty for ye shall goe forth Calvin 〈…〉 to wit out of the strait prison the little-ease of Affliction and grow up or frisk about for joy so some render it as fat calves and young cattle in the spring 4. Prosperity ye shall grow up as the Palme tree notwithstanding your oppressions Vtaër percussus non loeditur imeâ—â—ne dividitur quidÌ„e sed refundit sese spissior redit Job à Woover ye shall break out and get up as blown bladders aloft all waters as the Sunne from under a cloud as the seed from under a clod 5. Victory for ye shall tread down the wicked and they shall be as ashes under the joles of your feet which erst rode over your heads and made you passe thorow fire and water Psal 66.12 But when shall all this be In the day that I shall do this saith the Lord q. d. Not so soon as your selves would for then it should be presently you would be pulling at the fruit afore it were ripe and plucking off the plaister afore the sore were healed nor so long hence as the enemies would Hoc esset poma acerba adhuâ— decerpere Cyp. for then it should be never but in Gods good time when he seeth fit who hath kept that key of times and seasons under his own girdle Not seldome in this life as when Constantine overcame and trampled upon Dioclesian Maximian Maxentius Licinius and other persecuting Tyrants according to that of Solomon The evil bow before the good Prov. 14.19 and the wicked at the gates of the righteous But most certainly at the day of judgement which is the third particular day of deliverance we have to speak to called that day by an appellative proper Then at utmost God will make up his jewels in much mercy and of this last day the most interpret it then will he both bring to light the hidden things of darknesse Vatablus Figuier Gualther c. Psal 83.3 and also those Hidden ones of his that are all glorious within though for the outside mean and despicable together with all their secret services and mental performances even the counsels of their hearts shall be made manifest and then shall every man have praise of God 1 Cor. 4.5 That is every jewel every Jew inwardly every Israelite indeed whose praise is not of men but of God shall be graced by the judge himself Rom. 2.29 before a world of men and angels For without the least mention of their sins Ezek. 18.22 Rev. 14.13 Their good parts and practises onely and amply shall be remembred and rehearsed And those not strictly censured for he will spare them as a man spareth his own son that serveth him but onely produced as proofs and evidences of that effectual faith of theirs wherby they have a plentiful entrance further and further into the kingdom of God 2 Pet. 1.10.11 SECT VIII Comfort under publike Calamities For application the main vse of this point and that which the holy Ghost in this text chiefly drives at is Vse 1 Singular comfort and incouragement to all and every of Gods faithful servants both in regard of the Church universal first and themselves next in their own particular First then for the labouring church what can be a greater comfort to every good child of hers then to hear that God will have his time ere long to ease her of her adverâ—aries and avenge her of those her enemies that now revel in her ruines crying down with her down with her even to the ground Psal 137. Ille dolet quoties cogitur esse ferox Ovid. Trist Cuique ferè paenam sumere paenasua est ib. Lam. 3.31.32 33. Ier. 30.7 2 Cor. 4.8 9. Niteris incassùm Christi submergere navem Cant. 2.2 This is the horrid and hideous voice of Babels brats and Edoms rufflers flesht in blood and used to the spoil as birds of prey But what saith the Oracle Comfort ye comfort ye my people saith your God speak ye to the heart of Jerusalem and cry unto her that her set time is expired that her iniquity is pardoned and so the quarrel fairely ended for she hath received of the Lords hand double for all her sins So it hath seemed to him that waited all this while to shew her mercy and thought long of the time she was in misery as being himself afflicted in all her afflictions and bearing a part Surely it is not willingly or from his heart saith the original that he doth at any time afflict or grieve the Children of men said that church that was even then under the lash but though he cause grief such is our untowardnesse that will not else be ordered yet will he have compassion according to the multitude of his merceies he will not cast off for ever This was her comfort and this may be ours when we hear how ill it fares with Gods people abroad and what preassures and grievances they groan under at home say This is the time of Jacobs trouble but he shall be saved out of it Troubled the Saints are on every side but not distressed doubting but not despairing persecuted but not deserted cast down but not cast off Tost the Church might be with Noahs Ark but not orewhelmed washt with Paul in the shipwrack but not drowned fired with Moses bush but not consumed pressed with Davids bay-tree but not oppressed prickt with Solomons lillie among thorns but not choaked growing in a bottom with Zacharies myrtle tree Chap. 1.8 Yet not overtopped a burdensome stone a torch of fire a cup of trembling in the hand of her enemies Zach. 12.2 3 6. who have but a time Dan. 11.24 39. The wicked plotteth against the just and gnasheth upon him with his teeth The Lord shall laugh at him saith the Psalmist for he seeth that his day is coming Psal 37.12 13. And thereupon afterwards he inferreth mark the upright man and behold the just for let his beginning or middle be never so troublesome the end of that man is peace God delighteth to make fools of his enemies and lets them bring their designes to the utmost and then defeats them 2 Chro. 32.21 Esther 7.10 1 Sam. 17.51 suffers them to proceed very far that they may return with the greater shame as Sennacherib that their high hopes may end in a haltar as Hamans that their own swords may be sheathed in their own throates as Goliaths When they are tumultuating and triumphing as if they day were their own and they were masters of the field with Gog and Magog then shall God come down as it were in an engin to rescue his saints and to dissolve the Gordian knots of all Antichristian power and policy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 112.4 2 Cor. 4 6 This he doth also for his
seasonable and sweet as when misery weighs down and nothing but mercy turns the scale therefore Judah shall have mercy when Israel shall have none True it is that Judah was not at this time much better then Israel Aholibah then Aholah they were scarce free from Sodomy and many such like foul abominations But what of that if God come with a non obstante as Psal 106.8 Neverthelesse he saved them for his names sake c. who shall gainstand him If he will shew mercy for his names sake what people is there so wicked whom he may not save See Esay 57.47 Ezek. 20.8.14.22.44 Add hereunto that Israel and Syria were confederate against Judah thought to have made but a breakfast of them Isay 7.5 c. but God here promiseth Judah mercy and lets them know to their comfort that there is more mercy for them in heaven then there can be misery in earth or malice in hell against them True it is that even after this gratious promise made to Judah it went very hard with them See 2. Chron. 28.6 there 120000. of them were slâ—in in one battle and 200000. of them carried captive yea and all this by these Israelites here rejected from that mercy that Judah is promised besides abundance more misery that befell them by Edomites Ver. 17. Philistines 18. Assyrians 20. c. Ecclesia hares Crucis saith Luther The Church as she is heire of the promises so is she of the Cross and the promises are alwayes to be understood with condition of the cross The palsy-man in the Gospel healed by our Saviour heard Son be of good cheere thy sins are forgiven thee and yet he was not presently free'd of his disease till after a dispute held with the Pharises which must needs take up some time and the case cleared Jesus said Arise take up thy bed and walk and so shew thy self a sound man But to go on Judah shall be saved and not Israel that envied Judah and maliciously sought their ruine David looketh upon it as a sweet mercy that God had spred him a table in the presence and maugre the malice of his enemies Psal 23.4 Mat. 8.11 And the children of the kingdome so the Jewes are called shall gnash their teeth and be even ready to eat their nailes at the reception of the Gentiles This was it that put the men of Nazareth into an anger and our Saviour into a danger Luk. 4.25.26 By the Lord their God that i by the Lord Christ by Messiah their Prince by the word of the Lord their God saith the Chaldee here that word essentiall John 1.1 that true Zaphnath Paaneach that is Saviour of the world as Hierome interprets it whereof Joseph was but a type This horn of salvation or mighty Saviour able to save them to the uâ—â—ost that come unto God by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 7.25 God raised up for there unworthy Jews and even thrust him upon them whether they would or no Isay 7.13.14 that all might appear to be of free grace Well might God say 〈◊〉 have mercy upon the house of Judah matchlesse mercy indeed mercy that rejoyced against judgement Mans perversness breaketh not off the course of Gods goodness Judah shall be saved by the Lord their God who is Alius from his Father but not Alâ—â— a distinct person not a distinct thing This Angel of Gods presence saved them in hâ— love and in his pitty he redeemed them c. Isay 63.9 even the Angel that had redeemed their father Jacoh from all evill Gen. 48.16 and that soon after this prophesie destroyed so many thousands in Senacheribs army Not by bow ner by battle c. but by his own bare hand immediatly and miracul usly 2. King 19. where we may see that when Senacherib after the example of his father Salmaneser who had captivated the ten tribes came up against Judah having already devoured Jerusalem in his hopes and thinking to cut them off at a blow as if they had all had but one neck they were saved by Jehovah their God the Virgin daughter of Zion knew well the worth and valour of Christ her champion and that made her so confident Esay 37.22 She knew whom she had trusted not with her outward condition onely but with her inward and everlasting with her precious soul saying with David I am thine save me for I haue sought thy precepts Psal 119.94 I will not trust in my bow neither shall mine arme save me but thy right hand and thine arme Psal 44.3.5 and the light of thy countenance for thou hast a favour unto me See the Note on Zach. 4.6 and on 14.3.5 That 's an excellent passage Psal 21.13 Be thou exalted O Lord in thine own strength so will we sing and praise thy power Vers 9. Now when she had weaned Lo-ruhamah That is after that the patience of God had waited and long looked for their conversion but all in vaâ—ne he resolved upon their utter rejection And first he sent for his love tokens back againe Esa 66.11 he weanes them and takes them off from those breasts of consolation the holy Ordinances deprived them of those dugs better then wine Cant. 1 4. that they had despised carried them far away from that good land that abounded with milk and hony the men of the East should be sent in upon them to eat their fruit and drink their milk Ezek. 25.4 This nation saith a Divine is sick of a spirituall plurisie we begin to surfet on the bread of life the unadulterated milk of Gods word and to spill it Now when God seeth his mercies lying under table 't is just with him to call to the enemy to take away Say not here with those in the Gospell threatned with this judgment Luk. 20.16 God forbid Think it not a thing impossible that England should be thus visited The Sea is not so calme in summer but it may be troubled with a storme the mountain so fâ—me but may be moved with an earthquake We have seen as fair Suns as ours fall from the midst of heaven for our instance Lege historiam ne fias historia Surely except we repent and reforme a little better then we have done yet a removall of our Candlestick a totall eclipse of our Sun may be as certainly foreseen and foretold as if visions and letters were sent us from heaven as once to the seven Churches of Asia who sinned away their light c. And bare a sonne Not a daughter as before but a sonne because under Hosea the last King of Israel that Kingdom began a little to lift up the head and to stand it out against the Assyrian But this was but extremus nisus regni the last sprunting of that dying State For soon after Samaria the chief City was close besiegeâ— and although it held out three whole yeers with a Masculine resolution yet at length it was sacked and all the people of the land
for the ingathering of his Elect. Sic Octogesimus octavus mirabilis annus CHAP. II Verse 1. Say unto your brethren Ammi Besides the publike preaching of this gracious promise chap. 1.10 There it shall be said unto them c. charge is here given that this be the subject of their more private discourse also and that they that fear the Lord speak often one to another we that were not a people are now a people we that had not obtained mercy have now obtained mercy Jubet per Prophetam ne haec vox in ecclesia taceatur Mercer God commands by the prophet that these sweet words Ammi Ruhamah be tossed and talked of at every friendly meeting I will not leave you fatherlesse In me the fatherlesse findeth mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13.5 I will never leave thee I will not not not forsake thee so many Nots there are in the Originall for more assurance God would have such precious passages as these to be rehearsed even in the places of drawing water Judg. 5.11 where the maids met to fetch water or do other ordinary chares for mutuall incouragement and for the praise of his name O the matchless mercy of our God! O the never-enough adored depth of his free grace who would not fear thee o King of Nations Psal 92.1 who would not be telling of thy goodnesse in the morning and of thy faithfulnesse every night Read that triumphant Psal 145. per totum and be you ever chaunting out as they of old at their daily employments aliquid Davidicum so building up one another with Psalms and hymns and spirituall songs Think but on these two words in the text and you cannot want matter Is it nothing to be in covenant with God and to be under mercy O blessed are the people that have the Lord for their God Psal 144.15 saith David But I obtained mercy saith Paul 1 Tim. 1.16 and that was his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his confident boasting where ever he came being a constant preacher of Gods free grace as was likewise Austin which makes him hardly censured by the Semipelagian papists and Arminians as an enemy to nature because so high a friend to grace Neither is he forgetfull to tell his Ephesians and others to whom he writeth that they were once dead in sins and trespasses but now quickened together with Christ c. They were forreiners but now fellow-citizens with the Saints they were darknesse Eph. 5.8 but now light in the Lord and should therefore walk as children of light and talk of his praises who had drawn them out of dreadfull darknesse into marvelous light Come saith David and I will tell you what God hath done for my soul The Lord hath done great things for us saith the Church whereat we are glad Psal 66.19 Psal 126.3 Luke 1.49 He which is mighty hath done to me great things and holy is his name saith the blessed Virgin Say ye unto your brethren Ammi and to your sisters Ruhamah Say it say it to brethren and to sisters upon every opportunity and with the utmost importunity that it may take impression upon their spirits and not be as a scale set upon the water nor as raine falling upon a rock that leaves no signe behind it The Grecians being delivered out of servitude by Flaminius the Roman General Plutark rang out Soter Soter that is Saviour Saviour with such a courage that the very birds of the ayre astonished thereat fell to the earth The people of Israel gave such a loud shout at the return of the Ark that the earth rang againe A drowning man being pulled out of the water by Alphonsus King of Arragon and rescued from so great a death cryed out as soon as he came again to himself by way of thankfulnesse Arragon Arragon Valer. Max. Christian p. 41 1. Sam. 7.12 Psal 116.8 let us cry as loud Ammi Ruhamah hitherto God hath helped us who were lately with those Israelites in the wildernesse talking of our graves Say therefore with the Psalmist Because thou hast delivered my soul from death mine eyes from tears my feet from falling I will walk before the Lord in the land of the living c. Verse 2. Plead with your mother plead Here of right begins the second chapter the former verse being not so fitly separated from the former chapter and it is nothing else but a commentary upon the first as Parcus well noteth For the Prophet here proceedeth in accusing the people of disloyality and ingratitude whereupon he denounceth a divorce and punishment and then foretelleth their repentance and return into favour with God under the kingdom of the Messiah Now the end wherefore both the accusation and the promise is here reiterated is not so much to confirm what had been before affirmed as to set forth the means whereby this off-cast people was to be at length reduced unto the Church viz. Partly by externall meanes as sharp Sermons and sore afflictions and partly by the internall grace of the Spirit of God and good affiance of his love sealed up to them by sundry spirituall and temporall favours conferred upon them as so many love-tokens Come we now to the words of this verse where Oecolampadius begins the chapter Plead with your mother plead It is verbum forense saith Mercer An expression borrowed from pleaders at the bar q.d. Be in good earnest with her rebuke her roundly and openly according to the nature of her offence that she may be sound in the faith and ashamed of her perfidiousness What though she be your mother and in that respect to be honoured by you yet she is a perverse rebellious woman as Saul once said of his son Jonathans mother how truly I enquire not malice little regards truth 1 Sam. 21.30 so it may gall or kill and therefore to be barely and boldly told her own Besides we cannot better shew our respect to Parents then by seeking their souls health and by dealing fairly but freely with them therein Not as Walter Mupes sometimes Arch-deacon of Oxford did by his mother Church of Rome For relating the grosse simony of the Pope in confirming the election of Reginald bastard son of Jocelin Bishop of Sarum into the sea of Bath he thus concludes his narration Sit tamen Domina materque nostra Roma baculus in aqua fractus absit credere quae vidimus yet let our Lady and mother Rome be as a stick put into the water which seems to be broken but is not so and far be it from us to beleeve our own eyes against her Was this charity or stupidity rather Charity may be ingenuous but not servile and blockish Levit. 19.17 It is not love but hatred if Moses may judge to suffer sin in a dearest friend to passe uncontroulled Good Asa deposed his own mother for her idolatry and our Edward the sixt would not be drawn by any perswasion of friends
the people by their new Lords new Lawes there is none among them that calleth unto me though in so great a confusion and under so heavy calamities a strange stupor that there should be none to set to his shoulder to shore up the falling State None there were to speak of in a considerable number of praying people to stand in the gap and to divert the divine displeasure Their sins cried loud for vengeance their blood-guiltinesse especially But had there been but a few voyces more of praying Saints their prayers had haply out-cried them A few birds of song are shriller then many crocitating birds of prey stirre up your selves therefore ye that are Gods remembrancers to take hold of him and give him no rest Lie night and day at the gate of his grace knocking thereat by the hand of faith and praying for the peace of our Jerusalem If Englands fears were greater thy prayers might preserve it Jer. 5.1 as if our hopes were greater thy sin and security might undo it Eccles 9.18 Vers 9. Ephraim he hath mixed himself among the people viz. In confederacies marriages manners superstitions They were conformed to those nations from whom God had separated them with a wonderful separation Exod. 33.16 and put them up by themselves from all the world in the promised land as it were in an Island Isay 20.6 And this they had done not once but often as the conjugation importeth and that wilfully without any necessity yea and that constantly and of custome or desperate obstinacy Heb. he will mingle himself so that there was little difference to be discerned betwixt Ephraim the professed people of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and profane heathens Hence that Amos. 9.7 Are ye not as children of the Ethiopians unto me O children of Israel saith the Lord Hence Saul is called Cush or an Ethiopian for his black and ill conditions Psal 7. title as the Chaldee interpreteth it Cast we may be upon bad company but we must not mingle with them The rivers of Peru after they have run into the mam sea yea some write twenty or thirty miles they keep themselves unmixt with the salt water so that a very great way within the sea men may take up as fresh water as if they were neer the land At Belgradi in Hungary where the Danuby and Sava two great rivers meet Abbats Geog. 331. their waters mingle no more then water and oyl not that either flote above other but joyn unmixed so that neer the middle of the river I have gone in a boat Sir Henry Blounts voyage into Levant p. 10. saith mine Authour and tasted of the Danow as clear and pure as a well Then putting mine hand not an inch further I have taken of the Sava as troubled as a street-channel tasting the gravel in my teeth Thus they run sixty miles together and for a dayes journey I have been an eye-witnesse of it To come nearer home the river Dee in Merionith-shire running thorough Pimbli-meeri remaines intire Camden and mingleth not her streams with the water of the lake Let not Ephraim mix himself among the people but cry with David Gather not my soul with sinners Psal 26.9 and vers 5. I have hated the congregation of evil-doers and will not sit with the wicked Ephraim is a cake not turned And so but half-baked or dow-baked neque crudus neque coctus neither hot nor cold as Laodicea Rev. 3.15 halting between two as 1 Kin. 18.21 Mongrels as those 2 King 17.33 Zeph. 1.5 Barnacles that are neither fish nor flesh Amphibians that will conform to the world and yet seem to be for the Lord. But he likes no such retainers no such holy-day-servants he requireth to be served truly that there be no halting and totally that there be no halving he cannot away with dow-baked duties Men must be fervent in spirit serving the Lord they must be zealous of good works if they look to be accepted Rom. 12.11 Tit. 2. The effectual fervent prayer or the thorough-wrought prayer of a righteous man availeth much A cake that is half-baked half burnt pleaseth not the palate no more do customary formal bedulling performances please the Lord. It is Gualthers note upon this text Jam. 5.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a cake saith he that is raw on the one side and scorcht on the other is cast away so Hypocrites that are hot in their superstitions but cold in their devotions are rejected of God Introrsum turpes speciosi pelle decorâ I know the words are otherwise interpreted by Luther Mercer Polanus and others with reference to the following words thus that Ephraims adversaries even those strangers with whom he hath mixed himself shall be so greedy to devour him that they shall not stay till he be baked on both sides but shall eat him raw But I like the former better Vers 9. Strangers have devoured his strength and he knoweth it not Strange stupidity such as was that of Sampson who had lost his haire and therewith his strength and wist not of it These strangers were the Kings of Syria but especially of Assyria See 2 King 13.7 Chap. 14. with 15.19 30. 17.6 Salmanasar as a deep gulf swallowed them up whole Now that they should not know how these strangers had devoured their strength that is their wealth and warlike power this was very strange The Chaldee Paraphrast helps us to the meaning of it Non novit formidare à facie mea He knew it not that is He knew not how to fear before me to tremble at my judgements and to flee to my mercies this he knew not that is he cared not to do as the old world knew not till the flood came though fairly forewarned Matt. 24.39 and as the Greeks would not know that the Turks had invaded their Empire till they were got into the very bowels of it So was it with Ephraim A spirit of pride and of slumber had so surprized and seized him that he took no knowledge of the enemies and evils that were upon him Thus the spirituall sleeper stirs not with Saul though the water-pot and spear be taken from his bolster Like the foolish hen which loseth her chickens one by one by the devouring kite when one or two or three are snatcht away she still continues to pick up what lies before her It is our wisest way to observe and improve Gods dealings with us to be sensible of his stroaks and to return to him that smote us and can as soon heal us if we come to him for cure Lev. 26.40 yea gray-hairs are here and there upon him Heb. sprinkled sparsi non spissi He began but to decline and decay as a man doth when he grows toward fifty And as gray hairs come the sooner through cares and griefs Histories tell us of a young man who being for some capitall offence condemned to die grew gray in one nights-space and was therefore pitied and
and lance themselves as Baals priests did as the Septuagint and the Heathens in great afflictions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 14.1 But to howl for wheat for provender for provant Inops Senatus auxilij humani ad Deos populum vota convertit omnia delubra implent c. Liv. lib. 3. as now the Papists do in their sacra Ambarvalia and as of old the Pagans did in time of extream famine or other publike calamity But as the grashopper hops not much above the earth and as vapours exhaled and drawn up by the Sun do soon fall down again so do drossie and earthy hearts in prayers they seldom rise above corn and wine in their desires Si ventri bene si lateri as Epicurus in Horace If the belly may be filled the back fitted their own turns served it 's enough to them whose belly is their God and who mind earthly things onely Which when they have once got then they rebell against me they consume it upon their lust James 4.2 and so fight against God with his own weapons as Jehu did against Jehoram with his own men they abuse their store to his dishonour like corn-fed cattell they kick against their master or as the young Mulet that when shee hath suckt her fill kicks her damme or as the wild-asse that snuffes up the wind and cannot be taken Or secondly they rebell after they have assembled themselves and made a shew of no small devotion Jer. 2. when once the duty is over they go to their old courses again and undo all their prayers as Jerem. 5.3 as if now they had prayed they had purchased a license to live as they list Whereas duties should mightily ingage us against sin and deliverances command obedience Verse 15. Though I have bound and strengthened their arms Quum ego erudivi So Pagnine Polanus and others when I taught them or chastened them as verse 12. and strengthened their arms there is no and in the Originall it is an Asyndeton to shew that God had done both for them together and at once he had acted the part both of an Instructour and of a Chirurgion like as Rev. 3.18 he takes upon him the person both of a rich merchant and a skilfull Physician he had done all that could be done to do them good teaching their hands to war and their fingers to fight Psal 144.1 binding up their broken armes See Ezek. 30.24 and strengthning their feeble sinewes their hands that hung down Heb. 12.12 After I have scourged them I have re-established them but what thanks for my labour what Minerval or pay for my pains The worlds wages Hoc ictu ceu didactro accepto Linus mortuus est Buchol such as Hercules paid the Schoolmaster Linus whom he knockt on the head or as Agricola's scholars in Germany killed their master with their pen-knives or as Physitians and Surgeons are many times paid by their penurious patients of whom the Poet wittily Tres medicus facies habet unam quando rogatur Angelicam mox est cum juvat ipse Deus Owen Epigr. Ast ubi curato poscit sua munera morbo Horridus apparet terribilisque Satan yet do they imagine mischief against me All goes against God See the note on vers 13. Here they imagine mischief against him as before they spake lies against him vers 13. and acted rebellion against him vers 14. Thus they spake and did evil things as they could Jer. 3.5 and the reason of all was they imagined mischief cogitabant quasi coagitabant they were men of wicked devices Prov. 12.2 wholly made up of sinful projects and purposes they plotted and plowed mischief and that against God himself which is horrible David thought much that his enemies should machinate mischief against him though but dust and ashes and threatneth them sore for so doing Psal 62.3 How long will ye imagine mischief against a man Ye shall be slain all of you as a bowing wall shall ye be and as a tottering fence he meaneth ye shall be surely and suddenly ruined What then will become of those Zamzummims that imagine mischiefe against the Lord and such a Lord as hath bound and strengthened their armes that had been broken by the enemies and sought their good every way puniendo muniendo malis bonis afficiendo c. If they had slipt into some small offence against him of infirmity and at unawares it had been nothing so grievous but to busie their braines and bend their wits and studies scientes volentes deliberato consilio to plot and practise mischief 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the Septuagint render it mischiefes against God for every transgression and disobedience is contrary to his most pure Nature and sacred Law and shall therefore receive a just recompence of reward Heb. 2.2 so gracious a God this is detestable ingratitude This is as if those in the Gospel should have railed against Christ for raising them from the dead it is like the matchlesse mischievousnesse of that monster Michael Balbus who that night that his Prince pardoned and released him Zonaras in Annal. gat out and slew him Omne peccatum est deicidium for although wicked men cannot reach God yet they reach at him shooting up their darts against heaven as the Thracians did once in a storm and saying in effect as Caligula did to his Jupiter Herodot Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either kill me or I will kill thee Vers 16. They return but not to the most High Gnal for Gnelion by contraction as Jah for Jehovah so afterwards Chap. 11.7 and 2 Sam. 23.1 Return they do or seem to do at least for it is their hypocrisie that is here described but not to the most High to whom then to idols or humane helps or any thing rather and sooner then to God Jehu went farre in the work of Reformation and made a great flaunt at first as if he would have done as much that way as ever Josiah did But he and his people came not up to the height turned not to the most High God honoured him not as a just and jealous God that can endure no corrivals They gave the half-turn but returned not with all their hearts Joel 2.12 they turned from west to north but not from west to east to the full counterpoint setting their faces toward God and having their backs towards their sins They had haply a kind of velleity some short-winded wishes and wamblings as I may so say but it boyled not up to the full height of a resolution for God they made beleeve they would cast away their transgressions but it was but as the mother makes her childe beleeve that she will cast him to the puttock or into the water when as she holds him fast enough and means him no hurt at all These faint essayes of returning are not worthy of the most High he delighteth not to be dallied with but requireth
therefore here a sinfull kingdome wholly given to Idolatry as Athens was Act. 17.16 which is that sin with an accent that wickednesse with a witnesse Exod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 32.21 1 King 12.30 and 15 3 30. that land-desolating sin Jer. 22.7 8 9. Psal 78.58 59 62. and I will destroy it See here the venomous nature of sin and shun it else we shall prove traytours to the state and have our hands if not upon the great cart-ropes yet upon the lesser cords that draw down vengance upon the land And here some one sinner may destroy much good Eccle. 9.17 how much more a rabble of rebbels conspiring to provoke the eyes of Gods glory saying that I will not utterly destroy the house of Jacob A remnant shall be left for royall use See Jer. 30.11 reliquas faciam reliquias and so make a manifest difference remembring my promise Lev. 26.40 which is a speciall text touching the rejection and conversion of the Jewes as is also this in some mens judgments For here say they is a threatening of extream desolation with some comfort enterlaced of a remnant to be reserved amongst whom it is further promised 1. that the kingdome of David thorough Christ shall be set up as glorious as ever it was before in the most flourishing times of David or Solomon ver 11.2 Next other nations shall joyne with them and be made partakers of one common inheritance ver 12. So doth James Act. 15.16 17. expound it 3. Thirdly there is promised the fruitfulnesse of their land ver 13. the inhabiting in their own countrey ver 14. and the perpetuity of their abode there ver 15. But all this others think to be optabile magis quà m opinabile little better then a golden dreame Verse 9. For lo I will command and I will sift the house of Israel It is not without Gods command and good leave that evill spirits and men can sift the saints as Satan desired to have done Peter He desired it as a challenger desireth one of the other side to combate with so he beg'd leave to sift Iob and so he tempted David to number the people but it was by Gods permission Up therefore and pray that ye enter not into temptation Luk. 22.31 46. or that ye may come cleer out of it Rom. 16.20 and more then conquerours even Triumphers the enemy is stinted yea Christ will tread him under your feet shortly and I will sift the house of Israel among all nations The ten tribes among the Assyrians who were Emperours of the whole East and whither since they are scattered whether into Shina Tartary West-Indies or other countries is not known The whole twelve-tribes those also that once instantly served God day and night Act. 26.7 are now wofully disjected and dissipated being cast out of the world Aug. in Psal 58. as it were by a common consent of Nations and generally slighted and hated The Romanes permitted other nations to call themselves Romanes after they had conquered them but so they would not suffer the Iewes upon any termes to do lest there should be some blot stick to the glory of the Romanes by that odious and sordid people The Pope useth them as spunges the Turk as slaves c. like as corne is sifted in a sieve Or by a fann to the same sense as that Zach. 13.9 for as here a sieve so there fire serveth to denote Affliction with the use of it sc to purge Gods people specially of those two troublesome choke-weeds High-mindednesse and Earthly mindednesse Cribratione Dei non perditur sed purgatur frumentum saith Zanchy Gods good corne is not lost but made cleane by the sifting they suffer Jer. 23.28 yet shall not the least grain Heb stone fall upon the earth As the chaf and dust shall Augustin Mat. 3.12 for what is the chaf to the wheate saith the lord Improbi nobiscum esse possunt in horreo sed non in area Christ hath his fan in his hand and will surely discriminate he will take out the pretious from the vile he will drive the chaffe one way and the wheat another and take care that not the least grain of weighty wheat that had good tack in it as a stone hath though but a little stone shall be lost He will turn his hand upon the little ones and secure them Zech. 13.7 Verse 10. All the sinners of my people shall die by the sword The flagitious presumptuous persons Deut. 29.19 that blesse themselues when I curse them saying We shall have peace though we walk every man in the imagination of his heart and take his full swinge in sin Such sinners in Zion Esa 33.14 such sacrificing Sodomites Esa 1.10 such profligate Professours shall die by the sword either by the hand of the enemy or which is worse gladio spiritali saith Mercer by the spiritual sword being blinded and rejected by God so that their preservation is but a reservation to a greater mischief Whereas on the other side some of Gods elect might in a common calamity perish by the sword but then Josiah-like they died in peace though they fell in battle their death was right pretious in the sight of the Lord and a plentifull amends made them in heaven which say the evil shall not overtake nor prevent us Or for our sakes by our default If affliction do find us out yet we have not deserved it Begnaden◠propter nos common occurrences we cannot be against Thus the wicked man flattereth himself in his own eyes untill his iniquity be found to be hatefull Psa 36.2 In all my labours they shal find none iniquity in me that were sin Hos 12.8 Yet thou sayst Because I am innocent surely his anger shal turn from me behold I wil plead with thee because thou sayest I have not sinned Jer. 2.35 Ver. 11. In that day wil I raise up the Tabernacle of David A most sweet conclusion of the Prophesie by sundry Evangelicall promises after so many very severe and sharp menaces the Sun of righteousnesse liketh not to set in a cloud In that day that happy day whensoever it shall dawn that Christ shall come for the Prophets knew not the certaine time when but made diligent enquiry as far as they might with sobriety 1 Pet. 1.11 and well knew that the Law which they preached and explained was an introduction to a better hope Heb. 7.19 which they saw afar off and saluted Heb. 11.13 wil I raise up the Tabernacle of David that is the kingdome of the house of David saith the Chaldee Paraphrast meaning of the Messiah whom the sounder sort of Rabbines from this text call Ben Niphlei the repairer of the breach Galatin the restorer of pathes to dwell in Now the Church is here called the Tabernacle of David because that once stately Palace of David was by many desolations reduced to a tent as it were and that ready to drop
Sennacherib will be â—re long at Lachish Esay 36.2 Hannibal ad portas begone with all possible speed hast hast hast She is the beginning of sin to the daughter of Zion Not partner onely but Authour and Ring-leader Such are all haeresiarchs and inventers of evil things Rom. â—â— 30. These shall drink deep of Gods wrath here and be cast alive into the burning 〈◊〉 Rev. 19.20 Some apply the words to the confederacy of Lachish with Jerusalem against king Amaziah 2 King 14.19 slain at this city for the transgressions of Israel were found in thee The often-change of person in this verse is remarkable The chief sinne that Lachish stands charged with is that being near to Beersheba she had learned her manner Amos 8.14 that is her rites and religions instituted by Jeroboam and transmitted them to Jerusalem Superstition soon spreads and is catching like the Jerusalem-Artichoke it quickly over-runs the ground and chokes the Heart Verse 14. Therefore shall thou give presents c. And so seek to make thee friends among the Philistines but such carnall confederacies never prosper The Greek Churches Anno 1438. afraid of the Turks sent and subjected themselves to the Bishop of Rome that they might have the help of the Latine Churches but shortly after they were destroyed their Empire subdued and swallowed up by the Ottoman greatnesse c. How much better were it to send a Lamb to the Ruler of the earth Esay 16.1 to bring presents unto Him that ought to be feared Psal 76.11 even to God who cutteth off the spirits of Princes and is terrible to the Kings of the earth verse 12. Was he not so to Sennacherib whom Lachish here feared and fled from to Nebuchadnezzar Belshazzar Xerxes who after he had â—â—â—ted over two millions of men into Greece and beaten the Hellespont for battering his bridge of boats over it with three hundred stripes was defeated routed Hered and forced to flee back in a poor fishers boat to save his own life The houses of Achzib that is of a lie shall be a lie to the kings of Israel Or have been a lie to the kings of Israel never true to those that trusted them And wilt thou confederate with them and confide in them Verse 15. Yet will I bring an heir unto thee Or a Possessour who shall lay claim to thee as by right of inheritance This heir was the Assyrian and those Colonies brought by him into the cities of Israel 2 King 17.34 These took upon them as heirs and owners of the countrey till turned out afterwards by Iosiah King of Judah 2 King 23.4 8. Here is another elegant allusion as this Chapter is full of them for Mareshah signifieth an Inheritance or Possession And if it were Miâ—ah's own countrey as many think we may see the Prophets integrity in not bearing with his best friends but taking the same liberty to tell them of their sins and dangers that they did to commit the one and to incurre the other Physician heal thy self said they to our Saviour Luke 4.23 that is thine own countrey as it is there explained He shall come unto Adullam the glory of Israel Haply so called because David was once there hid and harboured and the place thereby renowned Or because it was a strong-hold wherein Israel gloried and trusted but in vain sith the enemie should come to it and surprize it Some think poor Adullam is called the glory of Israel ironically and by way of scorn Some read it thus O glory of Israel to wit then lost and overthrown and they make it to be a deep sigh of the Prophet fet from the bottome of his heart whereby he witnesseth that he is greatly sorry for the ruine of the Israelites Danaeus that hee might move them also to mourn in like manner This he further presseth them to in the next words Verse 16. Make thee bald and poll thee i. e. Make most bitter lamentation he alludes to a custom among the Easterlings of tearing off the hair of their heads and beards in times of great heavinesse See Iob 1.20 Esay 15.2 Jer. 7.29 Ezr. 9 3. In other cases baldnesse was forbidden Israel lest they should symbolize with Heathens but in case of sorrow for sin they were called to it Esay 22.12 for thy delicate children To whom thou hast been rather a parricide then a parent L. Flor. dealing by them as that falâ—e School-master in Italy that brought forth his schollers to Hannibal as the Eaglâ— when he is old and loseth his feathers and with them not onely his beauty but also his swiftnesse and courage CHAP. II. Verse 1. VVO to them that devise iniquity Or labour affliction vanity a lie The Hebrew word Aven is of large use applied to all kinde of sinne which causeth pain sorrow and misery and here in particular to covetousnesse that root of all evil to a mans self and others 1 Tim. 6.9 10. Our Prophet flings a Wo at it as doth likewise Habakkuk chap. 2.9 calling it an evil covetousnesse as the Prophet Esay tells us that for the uniquity of his covetousnesse God was wroth with Israel and smot him Esay 57.17 The world counts it a light offence and casts a cloak of good husbandry over it 1 Thes 2.5 But this disguise will serve such no better then that which Ahab once put on and perished Let no man deceive you with vain words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those plaistered words 2 Pet. 2.3 used by hels Proctours for because of these things sc fornication covetousnesse c. those peccadillo's as they are counted cometh the wrath of God upon the children of disobedience Ephes 5.6 For why They devise iniquity cogitant quasi coagitant they plot and plow mischief being men of wicked devices Prov. 14.2 talking eftsoons to themselves as that covetous caitif did Luk. 12.17 beating their brains about their worldly projects and resting no more no not upon their beds by night a time and place appointed for rest when men should together with their clothes put off their cares and compose themselves to sleep that nurse of nature and sweet parenthesis then one doth upon a rack or bed of thorns Thus they work evil upon their beds They work hard at it having the devil for their task-master who shall therefore also be their pay-master He hath their souls here as in a sling 1 Sam. 25.29 violently tossed about and restlesse they are his drudges and dromedaries driven about by him at his pleasure 2 Tim. 2.26 wholly acted and agitated by him Eph. 2.2 having as many Lords as lusts 1 King 21.4 wherewith their hearts are night and day exercised 2 Pet. 2.14 without intermission See this in Felix who at the same instant trembled and coveted a bribe in Ahab who sick of Naboths vineyard laid him down upon his bed but rested not His heart did more afflict and vex it self with greedy longing for that bit of earth then the vast and spacious
teeth and fed them with the bread of affliction and water of affliction with prisoners pittance as they call it which will neither keep them alive 1 King 22.27 nor suffer them to die Then shall they cry and whine as hogs when hungry as dogs when tied up from their meate but God will not hear them He will even cast out their prayers with contempt as beeing the prayers of the flesh for ease and not of the spirit for grace They cry unto the Lord aloud but it is only to be rid of his rod they roare when upon the wrack but 't is only to get off they look rufully as the fox doth when taken in a gin but it is only to be set at liberty they chatter out a charme when Gods chastening is upon them yea they may be with child as it were of a prayer and yet bring forth nothing but wind Esa 26.16 17 18. For either God answereth them not at all which was Sauls case curse 1 Sam. 28.15 Moabs Isa 16.12 and Davids enemies Psal 18.41 Or else he gives them bitter answers Ezek. 14.4 Judg. 10.13 14. Or if better it is but for a further mischief that he may curse their blessings and consume them after that he hath done them good Iosh 24.20 Their preservation from one evill is but a reservation to seven worse as we see in Phaoh Senacherih Ahab and others Lo this is the portion of a wicked man with God and the heritage of oppressours which they shall receive of the almighty Iob 27 13 14 15. c. See the place Remedilesse misery shall befall them calamities that shall wring from them clamours but to no purpose or profit See Prov. 1.28 he will even hide his face from them that is withdraw his savour care providence help presence and benefits of all which the face is the symbol that like as they have turned upon God the back and not the face and have been mercilesse to men Esa 58.7 hiding their eyes from their own flesh so shall it be done to them in the day of their distresse God will award them judgement without mercy who shewed no mercy Iam. 2.13 He will set off all hearts from them as he did from wicked Haman See Prov. 21.13 with the Note when the king frowned upon him Lastly he will turn their own consciences loose upon them as once he did upon Iosephs brethren Gen. 42.21 to ring that dolefull knell in their eares Isa 3â— 1. Woe to thee that spoilist c. when thou shalt cease to spoile thou shalt be spoiled c. Talionis lege mulctabere as Adonibezek Phocas Charles 9. c. Verse 5. Thus saith the Lord concerning the Prophets False prophets who pretended divine authority when as God never sent them but expresly declareth here against them and threateneth them Those prophane Princes had their flesh-flies those court-parasites to sooth and smooth them up in their sins to promise thâ—m peace albeit they walked in the imagination of their own hearts to add drunkennesse to thirst Deut. 28.19 Bucholcer and to live as they listed Mirifica est sympathia inter Magnates parasitos saith One. There is a strange sympathy betwixt Great men and claw-backs nothing so troublesome to such as truth nothing so toothsome as flattery this is the fruit of 〈◊〉 self-love and the end thereof are the wayes of death Prov. 16.25 that make my people to erre That 〈◊〉 them and carry them out of the right way into by paths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 20.30 and blind thickets 〈◊〉 â—rrour where they are lost for ever Deut. 13.13 Seducers are said to draw 〈◊〉 violently or to thrust them onward Jeroboam is said to have driven Israel from following the Lord and the false Apostles to drag disciples after them Act. 20. compelling them by their perswasions to embrace those distorted doctrines that cause convulsions of conscience that bite with their teeth The dogs of Congo bite through they bark not saith Mr. Purchas Pilgr of Religion Christs Polititian by Tho. Scot. there are a sort of cuâ—-dogs saith Another that suck a mans blood only with licking Seducers are such Beware of false Prophets for they come to you in sheeps cloâ—thing but inwardly they are ravening wolves And in this sense Hierome and Theodoret take this text they devoure those they make prize of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostles word signifieth Colos 2.8 Others think their covetousnesse and gormandise is noted O Monachi Vestri stomachi sunt amphora Bacchi Vos estis Decis est testis certissima pestis As hungry dogs they snap at a crust and make cleane work such is their voracity and unsatisfiablenesse Ingluvies tempestas barathrumque macelii And cry Peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All shall be as well as heart can wish or need require Let these Cerberusses but be morselled and you shall heare no worse of them Like they are to the ravens of Arabia that full gorged have a tuneable sweet record but empty screech horribly Si ventri benè si lateri as Epicurus saith in Horace Let their bellyes be filled and their backs fitted and they will prophecy all good to you as those false Prophets nourished by Iezebel did to Ahab as the Pharisees cryed up the Centurion who had built them a synagogue Luk. 7. as the Popish Clergy canonize their benefactours and extoll them to the skies Wvlsin Bishop of Sherborn displaced secular Priests and put in Monks Hence the Monkish writers make him a very holy man and report of him that when he lay a dying he cryed out suddenly I see the heavens open Godw. Cataloc 335. and Jesus Christ standing at the right hand of God and so died Yea they had a trick to make their Images speak their minds this way As the rode of grace here in England had a man within it inclosed with an hundred wires to make the image goggle with the eyes nod with the head hang the lip move and shake his lawes according as the value was of the gift that was offered If it were a small peece of silver he would hang a frowning lip if a peece of gold then should his jawes go merrily This idolatrous forgery was at last by Cromwels meanes disclosed Act. Mon. fol. 1034. and the image with all his engines shewed openly at Pauls crosse and there torn in peeces by the people who had been so seduced and he that putteth not into their mouthes they even prepare warr against him Heb. sanctifie a warr id est excomunicatis aquâ igni interdicunt Gualth crucem adversus eos praedicant c. they thunder against them and throw them out of the Church publish their Croysades as they did against the Waldenses in France the Hussites in Bohemia and Luther in Germany whom the pope excommunicated the Emperour proscribed diverse divines wrot against the reason whereof when Erasmus was asked by
his people shall stand and fall together But he shall stand at the later day upon the earth Iob 19.25 yea he shall set his right foot upon the sea and his left foot upon the earth Rev. 10.2 as Lord of sea and land maugre the malice of all that sought to supplant him who shall there-hence fall and never rise up againe Am. 8.14 Verse 13. Arise and thresh O daughter of Zion Go in this thy might wherewith thou so lustily threshest out thy wheat by the wine-presse said the Angell to Gideon Judg. 6.14 and thresh the Midianites another while thou shalt smite them as one man ver 16. thresh them as the sheaves of the floore that lie ready for the flaile or as the custome of those countries was Deut. 25.4 1 Cor. 9.9 1 Tim. 5 18. for oxen to tread out or the wheel to turn over Esa 2.28 for I will make thine horne iron c. So that thou shalt do great exploites by mine assistance against Sennacherib Antiochus and other enemies subdued and threshed down to straw by the valiant Macchabees Spiritualiter etiam hoc intelligendum saith Sa. here this is also spiritually to be understood of converting people to the faith separatâ paleâ infidelitatis This the Apostles did vigorously and effectually being furnished by Christ with hornes of iron and hoofes of brass with spirituall courage and metall whereby they did soon beat in peeces many people and brought them to Christ by the obedience of faith together with all their wealth and substance which they cheerfully consecrate unto the Lord of the whole earth This was typified of old by the Tabernacle built with the spoils of the Egyptians and by Davids dedicating to the Lord the gold and silver which in great abundance he had taken from the enemies 2 Sam. 8. It is prophecied of Tyrus that being converted she should find another manner of merchandise then formerly viz to feed and cloth Gods poore with durable cloathing The Centurion Esa 23.18 Luke 7. when once he became a Proselyte built the Jewish Synagogues that had been thrown down by Antiochus Constantine the Great was bountifull to the Church above measure insomuch as that he was by the heathens in scorn called Pupillus as if he had wanted a guardian to over-rule and order his expences Sed refriguit hoc studium hodiè in magistratibus plerisque as Gualtheâ— â—re complaineth and not without cause The Church is not only scanted but spoâ—ed of her revenues and that which was piously consecrated is impiously converted to other uses c. Thus He. CHAP. V. Ver. 1. NOw gather thy self in troopes O daughter of troopes Here the Virgin the daughter of Zion despiseth her adversaries of Assyria and Babylon and laughes them to scorn the daughter of Ierusalem shaketh her head at them Isa 37.22 and bearing her self bold upon the foregoing promise chap. 4.13 that she should beat in peeces many people she taketh liberty to taunt the Assyrian Monarch with all his troopes beleaguering her and basely abusing her Judges telling him that the Babe of Bethlehem would shortly take an order with him And although she were but a Virgin yet having such a Champion as Christ who is in love with her that will take her part and fight her quarrell she doubteth not to say Now gather thy self in troopes c. Nunc turmatim coito ô turmaria Increase thine army and come forth Gather your selves and ye shall be broken in peeces gird your selves and ye shall be broken in peeces Take counsel together Isai 8.9 10. Isai 33.22 and it shall come to naught speak the word and it shall not stand for God is with us Jehovah is our Juge Jehovah is our Champion Jehovah is our king he will save us Lo this is the Churches confident boasting in Christ this is the triumph of her trust in him Psal 32.7 The thought of his birth swalloweth up all her fears and discontents and compasseth her about with songs of deliverance He hath laid siege against us And already devoured us in his hopes but if we do but turne us to Christ and say Behold she whom thou lovest is distressed the Assyrian as a strong river is come up over all his channels and reacheth even to the neck yea the stretching out of his wings filleth the breadth of thy land O Immanuel Esay 8.7 8. he will soon bestir himself he will besiege our besiegers he will smite them upon the cheek-bone Psal 3.7 and break the teeth of those ungodly that smot the Judge of Israel with a rod upon the cheek for a reproach to the whole people Hugo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bacillis ceciderunt Beza by this Iudge of Israel understandeth Christ who was indeed at his passion contumeliously buffetted and smitten with rods upon the cheek Mat. 20.6 7. But this though it be true yet cannot be the sence of this text Verse 2. But thou Bethlehem Ephratah Not so called from Ephratah Calebt wife 1 Chron. 2.19 50 51. but from its fruitfulnesse whence also it had the name Bethlehem Joh. 6. that is the house of bread where Jesus that Bread of life that came down from heaven was born in the fulnesse of time as is here first foretold by this Prophet that great mystery of godlinesse being revealed to the world by degrees in severall Ages Here was Christ born by meer accident in regard of his parents who were brought hither by a tyrannicall Edict of Augustus Luk. 2.2 but yet by a sweet providence of God that this Scripture might be fulfilled and our faith in Christ setled Though thou be little among the thousands of Iudah Or Art thou little c q.d. No such matter and so it agreeth with Mat. 2.6 Or thus And thou Bethlehem Ephrata it is a small thing to be among the Princes of Judah Out of thee shall come a Ruler c. q. d thou hast a dignity above this and above them all in that out of thee shall come a Ruler c. Take tsagnir in the Neuter gender as Scultetus after Osiander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Forster doth and then the â—eeming difference betwixt the Prophet and Evangelist is taken away Some make St. Matthew to relate the words of the Scribes to Herod as they had varied the Text before him But we finde not that they are any where taxed for altering or corrupting the Text but for misinterpreting it onely Mat. 5. Besides that they were by their office Text-men to look to the letter of the Scripture and to keep it pure 1 Cor. 1 20. where they are distinguished from teachers of traditions and teachers of Allegories yet out of thee shall he come forth unto me that is to God the Father that we may know that the coming of Christ in the flesh was a plot of Gods own contriving He came not by câ—â—â—ce but by counsel him hath God the Father sealed anointed and appointed to the work Joh.
beaten with 300. stripes and cast a pair of fetters into it to make it his prisoner But to how small purpose all this together with his digging through Isthmus his drinking up rivers with his army and the like it well appeared when he was forced to fly back out of Greece in a poor fishers boat which being overburdened had sunk all if the Persians by the casting away themselves had not saved the life of their king The story of Canutus the Dane somtimes king of England is well known He was told by a Court-Parasite that all things in his dominions were at his beck and command Canutus to confute him caused a chair to be set on the sea-shore wherein being set he said to the sea flowing fast toward him Thou belongest to me and the land upon which I now sit is mine own neither is there any whosoever that obeyes me not shall escape unpunished I command thee therefore thou sea that thou come up no higher into my land nor presumest once to wet thy masters legs or garments But the Sea keeping his ordinary course without duty or reverence washed both his legs and gown He then leaping back said Let alâ— the inhabitants of the world know â—en Huntington that the power of kings is frivolous and vaine neither is there any mortall man worthy the name of a king but he to whose beck heaven earth and sea by his lawes eternally are obedient Neither did Canutus after this time weare a crown but set it upon the Crucifix according to the superstition of those times thereby acknowledging it to be a royalty proper to Christ alone to rebuke the surges of the sea and to say unto them Peace and be still Luk. 4.24 Mar. 4.39 and drieth up all the rivers As he did Jordan Ios 4 2 King 2. Chereth 1 King 17.7 the great river Euphrates Rev. 16.12 See the Note there See also Plin. nat hist l. 2. cap. 85. and 103. Bashan languisheth and Carmel and the flower of Lebanon languisheth all the beauty of those fertile and pleasant places fadeth When the earth beareth fruit and flowers she is said to yeeld her strength to bring forth her increase as when through drought or otherwise she doth not she is said to languish and hang the head See Ioe 1.10.12 If the Eclipse of the Sun cause a drooping in the whole frame of nature how much more the wrath and vengeance of God Ver. 5. The mountaines quake at him and the hills melt Though vallies and low places are also liable to earthquakes as Antioch often Ferrara in Italy An. Dom. 1514. and 1573. yet hill-countreys much more because there are more holes and cavernes Alsâ—ed Chronol See Psal 29.6 and 144.4 Zach. 14.4 5. In the yeere 1618. Aug. 25. Pleurs a town in Rhetia was overwhelmed by a hill which with a most swift motion opprest 1500. men So that village aforementioned in the country of Bern that was over-covered by a hill in an earthquake to the destruction of 50. Polan synt families All this and that which followeth is alledged here to shew how easily God can overturn the Assyrian greatnesse and the earth is burnt at his presence Viz. by his fire from heaven as Sodom and by other his land-desolating judgments such as Judea that once fertile now barren country Greece Asia once so flourishing Germany Ireland c. do at this day grone under God turneth a fruitful land into barrennesse for the wickednesse of them that dwell therein Psal 107.34 yea the world and all that dwell therein Quae quidem sunt mira sed tamen vera divinae potentiae effecta Wicked men besides what they here suffer Tarnou shall one day give an account of what they have done in the body with the world all on a light fire about their eares The triall of their workes shall be by fire 1 Cor. 3.13 the tribunall of fire Ezek. 1.27 the Judge a consuming fire Heb. 12.29 His attendants Seraphins flaming creatures Isai 6.2 his pleading with sinners in flames of fire 2 Thess 1.7 the place of punishment a lake of fire fed with tormenting temper Isai 30.33 Sodoms fire and brimstone was but a toy to it And shall the Ninivites think to mott up themselves against this formidable fire which the most solid parts of the world cannot avoid or abide Ver. 6. What can stand before his indignation A glasse bottle may as well stand before a cannon-shot There 's no standing before a lion much lesse before a devouring fire least of all before an angry God When our Saviour did but put forth a beame of his Deity and said I am he the stout souldiers fell to the ground Ioh. 18.6 and there they had lame if he had not licensed them to rise againe Augustin Quid autem judicaturus faciet qui judicandus hoc fecit The wicked shall not stand in judgment saith David Psal 1.7 who can abide in the fiercenesse of his anger Heb Collectumque premeus volviâ— sub naribus ignem in the inflammation of his nostrils Thus the Prophet describeth Gods terrible executions of justice on the Churches enemies pulcherrimis metaphoris hypotypôsi evidentissima distributionis artisicio insignissimo by most elegant Metaphors evident demonstrations and artificiall distributions Crocius in loc his fury is powred out like fire A metaphor either from metalls melted or from showâ—es of raine such as God powred down upon Sodom whereunto probably the Prophet here alludeth as verse 8. to Noahs flood flaming showers Jer. 7.20 and 44.6 and the rocks are thrown down by him that is by his fierce wrath when it is at the full height as the fire which at first burns a little within upon a few boards and rasters but when it prevaileth bursteth out in a most terrible flame as thunder which we heare at first a little roaâ—ing noise afarr off but stay awhile and it is a dreadfull crack cleaving the very rocks See Ier. 4.23 24. Mat. 27.51 Verse 7. The Lord is good To Israel though terrible to the Assyrians as hath been plainly and plentifully set forth to the pure in heart Psal 73.1 and he doth good Psal 119.68 to those that are good that are upright in their hearts Psal 125.4 These shall tast and see that the Lord is good these shall feelingly fay ' Oh blessed is the man that trusteth in him Psal 34.8 Oh praise the Lord for he is good c. a strong hold in the day of trouble Praesidium aut fortalitium A strong fort or fortification better then aâ—â—wer of brasse or town of warr the righteous run thereunto and are safe Prov. 18.10 Hezekiah for whose sake this is spoken had the experience of it He had a day of trouble and of rebuke and of blasphemy the children were come to the birth and there was not strength to bring forth Esai 37.3 To God therefore he runs in this dolefull day of his and had present help
And what though the Gods of the nations had not delivered them yet Hezekiah's God in whom he trusted did not deceive him as Senacherib said he would ver 10.12 He is the champion of his church and will be the strong hold of his people when the heathens Tutelur Gods and the Papists Patrone-saints will leave them in the lurch England was sometime said to have a war-like George but the Papists being offended with us to do us as they suppose a mischief have robbed us of out George and left us God alone to be our Champion for which honour and favour all true English hearts are bound to thank them and can merrily sing as He did once Contemno minutulos istos deos modò Jovem propitium habeam We care not for their He-saints or she-saints to shelter us so that the great God will be good to us a streng-hold in the day of trouble and he knoweth them that trust in him that hover and cover under his wings as the chickens do under the hens for that 's the force of the Hebrew word here used Such as these God knoweth for his 2 Tim. 2.19 he knoweth their soule in adversity Psal 119. he knoweth how to deliver them as he did the righteous Lot 2 Pet. 2.9 then when they knew not what to do as Jehosaphat 2 Chron. 20.12 yet if their eyes be toward him their affiance in him he will extricate and deliver them So well pleased is he with those that trust in him for that 's meant here by his knowing of them Psal 1.6 confer Iob 9.29 1 Thes 5.12 he taketh such complacency and delight in them Psal 147.11 and 33.18 and such continuall care of them as hath been proved by an universall experience nor one instance can be given to the contrary that they shall be sure to have whatsoever heart can wish or need require 2 Sam. 22.2 3. even miraculous loving kindnesse from God in a strong city Psal 17.7 and 31.21 so great as cannot be uttered Psal 31.19 This is for the comfort of Gods Israel But lest the wicked as they are apt should meddle with childrens meat which was never meant for them lest Niniveh should please her self in a fond conceit of Gods goodnesse to her also and so turn it into wantonnesse the Prophet brings in a stinging But in the next words Ver. 8. But with an over-running flood he will make an end of the place thereof i. e. of Niniveh that great but bloody city chap. 3.1 Her state shall be utterly ruinated as the old world by the generall deluge But because the word here rendred flood is used of rivers that overflow the bankes 2 Chron. 32.4 and the adjunct over-running also implies as much See Esai 8.8 Dan. 11.10 40. I suppose the Holy Ghost here forethreateneth that ruine of this city by the river Tigris which at an inundation broke out upon the wall and threw down twenty furlongs thereof This was a sad foretoken to them of their ensuing desolation by the enemy as that raine was that fell in Egypt where it used not to raine a little before Cambyses with his Persians subdued it for it fell out in the time of the Siege as Diodorus testifieth according to an oracle that the Ninivites had received by tradition from their progenitours sc that their city should then be taken by the enemy Diod. Sic. when the river took part against them and it fell out accordingly and darknesse shall pursue his enemies i. e. terrible and inextricable calamities shall overtake them their ruine shall be irreparable And indeed it may now be said of Niniveh which once was of a great city in Strabo Magna civitas magna solitudo See Zeph. 2.13 14 15. Drusius rendreth it thus Hostes suos persequi faciet tenebras He shall cause darknesse to pursue his enemies Or He shall make his enemies to pursue darknesse according to that noted saying of the Ancients Deus quem destruit dementat whom God intends to destroy him He first infatuateth But the former sence is the better Ver. 9. What do ye imagine against the Lord because against his people So Psal 62.3 How long will ye imagine mischief against a man ye shall be slaine all of you as a bowing wall shall ye be and as a tottering fence The blind and bloody Ninivites looked no further then the Jewes whom they invaded they considered not that God was ingaged in the quarrel of his people This made the Virgin daughter of Zion confident of Gods help shake her head in scorn and pitty at them saying Whom hast thou reproached and blasphemed and against whom hast thou exalted thy voice and lifted up thine eyes on high even against the holy One of Israel Isai 37.22 23. She knew well though her enemies knew not that as an unskilfull archer in shooting at a beast hitteth a man sometimes so the Churches adversaries in troubling of her trouble Almighty God who will not faile to be even with them for he that toucheth Gods people toucheth the apple of his eye Zach. 2.8 Saul Saul why persecutest thou me â— Act. 9.4 It was a simple question of Satan to our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what have I to do with thee whilest he vexed a servant of his Hath he his name from knowledge and yet could he so mistake himwhom he confessed to be the son of the living God It is an idle misprision to-sever the sense of an injury done to any of the members from the head Drusius reades the text thus Quid cogitatis de Domino what think ye of the Lord what conceit or opinion have ye of him Doe ye imagine that he cannot performe what he threateneth by his Prophets or that he cannot when he pleaseth deliver his people out of your hand he will make an utter end Not a consumption only but a consummation This he is even doing as the Hebrew hath it he is busy about it and will not faile to sinish it for he useth not to do his work to the halves Surely a short work will the Lord make in your land now that he taketh you to do certo cito penitus assliction shall not rise up the second time God will dispatch you at one blow See a like expression 1 Sam. 26.8 Niniveh had many brushes before by Phraortes king of Medes and his son Ciaxares and afterwards by the Scythians whereof See Ier. 49.34 and by Astyages c. Now Nâ—buchadnezzar was appointed by God to make an utter end of it c. The wicked shall totally and finally be consumed at once Not so the Saints these he corrects with a rod those with a grounded staffe Esa 32.32 These in mercy and in measure in the bunches only he stayeth his rough wind in the day of the East-wind Esa 27.8 he stayeth such afflictions as would shake his plants too much or quite blow them down But to the wicked he hath no such tender respect he smites them at
that our special care should be to give God his due to seek first the kingdome of God and his righteousnesse and then all other things shall seek us Cicero Caetera aut aderunt aut caetera non oberunt But most people are so busied about their own houses their cottaeges of clay the body that Gods house 2 Cor. 5.1 the soul lies wast and neglected the lean kine eat up the fat the strength of the ground is spent in nourishing weeds Earthly mindednesse sucketh the sap of grace from the heart as the Ivy doth from the Oake and maketh it unfruitfull Men are so taken up about the world that they think not on Gods kingdome as the Duke of Alva told the French king Fren. Hist who asked him whether he had observed the late great Eclipse No said he I have so much to doe upon earth that I have no leisure to look toward heaven But is not one thing necessary and all other but by-businesses And have we not in our dayly prayer five petitions for spirituals and but one for temporals Are we not taught to make it our first request that Gods name may be hallowed though our turnes should not be served Is not Esau stigmatized for selling his birth-right for a messe of broth And is not Shemei chronicled for a foole Heb. 12.16 who by seeking after his servants lost his life Pope Sixtus for a mad man that sold his soul to the devil to enjoy the Popedome for seven years what shall it profit a man to win the world and lose his own soul to win Venice and then be hanged at the gates thereof as the Italian proverb hath it Surely such a mans losse will be 1. Mat. 16. Incomparable 2. Irreparable for what shall a man give in exchange of his soul It was no evill counsel that was given to John the third King of Portugal to meditate every day a quarter of an hour on that divine sentence It would be time well spent to ponder as oft and as long together on this Text Is it time for you O ye that are so sharp set upon the world so wholly taken up about your private profits your pleasures and preferments to sit in your ceiled houses as Ahab once did in his ivory Palace or Nebuchadnezzar in his house of the kingdome as he vain-gloriously calleth it Dan. 4.30 and Gods house lie waste and his service neglected to whom we owe our selves 1 Cor. 6.19 our lives Mat. 16.25 our parents children friends means Mat. 19.29 our gifts and abilities 1 Cor. 4.7 our honours and offices Psal 2.10 11 12. all that we are and have How justly may God curse our blessings Job 16.15.16.18 21. 1 Cor. 12.21 as he threateneth these selfe-seeking God-neglecting Jews both here and Mal. 2.2 scatter brimstone upon our houses drp up our roots beneath and above cut off our branches drive us from light into darknesse and chase us out of the world with his terrours Col. 3.2 Phil. 2.21 Surely such are the ceiled dwellings of the wicked and this is the place of him that knoweth not God that inverteth the order appointed of him by coveting not the best guists but an evil covetousnesse Hab. 2.9 by setting his affections not on things above but on things on the earth by seeking their own things every man and not the things of Jesus Christ Verse 5. Now therefore thus saith the Lord of hosts Haggai was but a yong man saith Epiphanius Now therefore lest any one that heard him should despise his youth and slight his doctrine he shews his authority he comes to them cum priviligio he delivers not the conceptions of his own brain but the Word and mind of God For as Chrysostom saith of St. Paul so may we say of all the rest of the pen men of the Holy Scripture Cor Pauli est cor Christi their heart is Christs own heart and their words are to be received reverenced and ruminated not as the words of mortal men but as they are indeed the words of the everliving God 1 Thes 2.13 Greg. in Reg 3 Excellently spake he who called the Scripture Cor animam Dei the heart and soul of God It is every whit of it divinely inspired or breathed by God saith the Apostle and is profitable both for reproof and for instruction in righteousnesse 2 Tim. 3.16 See an instance hereof in this Text together with the Prophets rhetorical artifice in first chiding and now directing them to reprove and not withal to instruct is to snuffe the lamp but not powre in oyle that may feed it consider your wayes Heb. set your hearts upon them diligently recogitate and recognize your evil doings and so shall ye soon find out the cause of your calamity Judge your selves so shall ye not be judged of the Lord accept of the puntshment of your iniquity so iniquity shall not be your ruine your ruth but not your rums Capite consilium ex rebus ipsis velexperiment is Learn at least by the things ye have suffered Let experience the mistrisse of fooles reduce you to a right mind Lay to heart your manifold miseries those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one calleth them Free Schoolmasters curst enough and crabbed but such as whereby God openeth mens ears to discipline and eyes to observation of his works and their own wayes Job 36.8 9 10. according to that of Ezechiel chap. 40.4 Son of man behold with thine eye and hear with thine ears and set thy heart upon all that I shall shew thee c. the senses must be exercised that the heart may be affected with the word and works of God according to that mine cye affecteth my heart Lam. 3.51 and Solomon gat much of his wisedom by observation as appeareth by his Ecclesiastes which some have not unfitly called Solomons Soliloquy It is but little that can be learn'd in this life without due and deep Consideration which is nothing else but an act of the Practical understanding whereby it reflects and staies upon its own intentions and comparing them with the rule it proceeds to lay a command upon the will and Affections to put them in execution Thus David considered his wayes and finding all out of order he turned his feet to Gods testimonies Psal 119.59 And to still Gods enemies Psal 4.4 he bids them commune with their own hearts and be still or make a pause viz. till they have brought their consideration to some good upshot and conclusion For when consideration hath soundly enlightened a mans mind informed his judgement according to that light that candle held to his mind and determined is will according to that judgement it must needs bring forth sound resolutions purposes and practises as it did in the Ninivites Ephraim Ier. 31.19 Iosiah 2 Chron. 34.27 the Prodigal Luke 15. the Church in Hosea chap. 2.6.7 She considered she was crossed and hedg'd in with afflictions and resolveth to return to
manet may better be her Motto then Venice's She is surely invincible Zach. 12.5 6 7. as having a mighty Champion even the holy One of frael and this makes her though but a Virgin to laugh to scorn her proudest enemies yea to shake her head at them Esay 37.22 23 as rather to be pitied then envied There were they in great fear saith David of the Churches enemies for why God is in the generation of the righteous Psal 14. Hence those Philistims were so woe-begone 1 Sam. 4.7 And the Egyptians no lesse Exod. 14.25 Let us flee say they from the face of Israel for the Lord fighteth for them What shall wee then say to these things saith Paul who had often heard when he was in the enemies hand Fear not I am with thee If God be for us who can be against us who dare be so fool-hardy so ambitious of his own destruction Hath ever any waxed fierce against God and prospered Job 9.4 Where is Pharaoh Nero Nebuchadnezzar c Was it safe for these or any any other to provoke the Lord to anger were they stronger then he Oh that men would according to Solomons counsell meddle with their match and not contend with him that is mightier then they Esth 7.8 Can God be with his people and see them abused to his face Will they force the Queen also before him in the house Will they Giant-like fight against God will they needs touch the apple of his eye that tenderest piece of the tenderest part Will they invade his portion plunder him of his jewels pull the signet from his right hand Surely God is so with his people that as he taketh notice of the least courtesie done to them to reward it even to a cup of cold water so of the least affront or offence to revenge it be it but a frown or a frump Gen. 4.6 Num. 12.10 Better a milstone were hang'd c. Better anger all the witches in the countrey then one of Gods zealous witnesses Rev. 11.5 Death cannot hurt them Psal 23.3 Hell could no more hold them the pains of hell gat hold on David but he was delivered Psal 116.3 then the Whale could hold Jonas It must needs render them up again because God is with them Now I had rather be in hell said Luther with God then in heaven without him and it were far safer for mee Verse 14. And the Lord stirred up the spirit of Zerubbabel c. Here 's the Appendix of the foregoing sermon whereof we have heard but the brief Notes That one word I am with you seconded and set on by Gods holy Spirit set them all awork How forcible are right words Job 6.25 One seasonable truth falling on a prepared heart hath oft a strong and sweet operation sc when God is pleased to work with it and make it effectuall this man cannot do no more then the husband-man can make an harvest The weapons of our warfare are mighty 2 Cor. 10.4 through God to the pulling down of strong-holds Luther having heard Staupicius say that that is kindly repentance which begins from the love of God found from that time forward the practise of repentance far sweeter to him then before Galeacius Caracciolus an Italian Marquesse was converted by an apt similitude used by Peter Martyr reading on the first Epistle to the Corinthians Dr. Taylour Martyr blessed God that ever he became fellow-prisoner to that Angel of God as he called him John Bradford Senarclaeus in his Epistle to Bucer prefixed before the history of the death of Iohn Diarius slain by his own brother as Abel was for religions sake I remember saith He when he and I were together at Newburg the day before his slaughter he gave me a great deal of grave and gracious counsell Ego verò illius oratione sic incendebar ut cum eum disserentem audirem Spiritus Sancti verba me audire existimarem i. e. I was so stirred up with his discourse as if I had heard the Holy Ghost himself speaking unto me so fervent was he and full of life for he first felt what he spake and then spake what he felt So should all do that desire to speak to purpose and then pray to God as for a door of utterance so for a door of entrance to be opened unto them such as St. Paul had to the heart of Lydiae and as Bishop Ridley had to the heart of good King Edw. 6. whereof before and they came and did work The Governours also by overseeing others and ruling the businesse by their discretion Where Gods glory and the common good is concerned all sorts must set to their helping hand Verse 15. In the four and twentieth day See the Note on vers 13. The time is diligently noted to teach us to take good note of the moments of time wherein matters of moment have been by Gods help begun continued and perfected in the Church This will be of singular use both for the increase of faith and of good affection in our hearts CHAP. II. Verse 1. IN the seventh moneth in the one and twentieth day of the moneth This is the Preface to the fourth sermon as some reckon it noting the exact time when it was delivered See the Notes on chap. 1.1 and 15. came the word of the Lord This he often inculcateth to set forth the truth of his calling and validity of his commission See the Note on chap. 1. ver 5. by the Prophet Haggai Heb. by the hand of the Prophet See the Note on Mal. 1.1 Verse 2. Speak now to Zerubbabel c. The better to hearten them on in the work the Prophet is sent again to them with a like message as before Note here 1. That there are none so forward for God and his work but may stand in need of continuall quickening there being more snares and back biasses upon earth then there are starres in heaven and the good gift of God having so much need of righting up For like a dull sea-coal-fire if it be not now and then blown or stirred up though there be no want of fuell yet will of it self at length dye and go out Besides that every inch every artery of our bodies if it could would swell with hellish venome to the bignesse of the hugest Giant that it might make resistance to the work of Gods sanctifying Spirit Heb. 10.24 Let us therefore consider one another and study every man his brothers case to stirre up or whet on to love and good works God will not forget this our labour of love but abundantly both regard and reward it Mal. 3.16 See the Notes there 2. That continuall preaching makes men continue in well-doing Therefore it was that Barnabas was sent to Antioch Acts 11.22 23. who when he came and had seen the grace of God was glad and exhorted them all that with purpose of heart they would cleave unto the Lord. And hence also it was that Paul and Barnabas
ye also ignorant of these things saith our Saviour to the twelve are ye also without understanding Mat. 15.16 what know you not c. seven several times in one chapter 1 Cor. 6. And how doth the Apostle shent and shame his Hebrewes for their duâ—nesse and doltishnesse Heb. 5.12 It was expected it seems by the Angel here that Zachary a Master in Israel should have known more then he did of the meaning of this candlestick by Moses his ancient candlestick For the godly of those times did not beleeve those rites and ceremonies of the law did of themselves please God or that they were dumb shewes and insignificant Heb. 9. But they acknowledged them to be figures the truth and signification whereof was to be sought in Christ The ceremoniall law was indeed their Gospell and I said No my Lord An ingenious confession of his ignorance and this was far better then to plead for it as many now-adayes or to pretend more skill then he had that he might at least seem to be some body Ignorantiam meam non ignoro saith Origen Though I know little else yet this I know that it is but little that I know And not only in innumerable other things am I ignorant Ep. 119. c. 21. saith Austin but even in the very Scriptures also my chief study multò plura nescio quam scio I am to seek of many more things then I understand Surely saith Agur I am more brutish then any man and yet he had commerce with Ithiel and Vcal ver 1. and have not the understanding of a man sc of a man in Christ I neither learned wisdome though taught it nor have the knowledge of the holy that is of the Angels as Dan. 4.13 17. and 8.13 Zachary here saw himself farr short of the holy angel that â—alked with him and therefore desireth to be taught by him Verse 6. This is the Word of the Lord that is this Hieroglyphique containes the mind of God in it This is the interpretation of the vision neither so concise nor obscure ut Oedipo sit opus as a Lapide after Ribera here saith that it can hardly be understood For who seeth not by the opposition here made between humane help and divine that in building and beautifying his Church with safety and salvation God will make bare his own holy arme and do the work alone or by the weakest meanes against the strongest resistance Thus then have we saith an Interpreter in three words the scope of this whole vision Mr. Pemble That as the making and maintaining of this Candlestick and his Lamps was without the art and cunning of man by means supernaturall so Gods spirit without and above all humane helps should suffice for the reedification and preservation of the materiall Temple and true Church unto Zorobabel The Tirshata or chief magistrate Ezra 2.63 called also as it is thought Shesbazzar Ezra 1.8 He was a type of Christ to whom also God the Father here speaketh concerning his church to be gathered by the preaching of the Gospell not by might nor by strength as Mahomet in the East and the Spaniard in the Indies but by the power of his spirit that great Wonder-worker whereby the people fall under him Psal 45.5 and strong holds are cast down before him 2 Cor. 10.4 as once the walles of Iericho Thus he unwalled all the children of Seth Num. 24.17 viz. by the foolishnesse of preaching and thus hestill rideth upon his white horses his Ministers conquering and to conquer Rev. 6.2 Britaniorum inaccessa Romanis loca Christo subdita sunt Tertull. The Romanes could never subdue this Nation but Christ could The Germans and other Western people embraced the Christian religion in the yeer 772. when the Mahomitan impiety wasted the East Gods spirit is irresistible compared to the wind Ioh to a mighty rushing wind Act. 2. that beares all before it therefore called a spirit of power 2 Tim. 1.7 of counsel and of might Esay 11.2 and therefore here fitly opposed to an army and to the arme of flesh to all humane power and policy whatsoever though the gates of hell come to their help not by might nor by strength c. These two words some take to be Synonymas Mercor saith that the former signifieth stout and noble acts the later importeth power and faculty of doing those acts and is the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek By the Spirit of God we are to understand his power providence and Grace 2 Thes 2.8 Is 11.4 c. whereby he helpeth his people with a little help Dan. 11.34 that throug weaker meanes they may see his greater strength Thus he helped David against Goliath and the Israelites against the Philistines often but especially then when unarmed they marched with their slings and plow-staves and hooks and forks and other instruments of their husbandry against a mighty and well-furnished enemy and returned laden both with arms and victory Sometimes againe God helpeth his without any visible help as when he destroyed Senacherib's army by an Angel swept away Sisera's army by the river Kison and the Saracens and Persians by the river Euphrates in the dayes of Theodosius Anno. 394 Alsted Chronol p. 300. smitten with a Panick terrour they ran headlong into the river and were drowned to the number of an hundred thousand for whom also the winds sought in that famous battle against Maximus as both winds and waves did for us against the invincible navy Aug. de Civ Dei lib. 5. cap. 26. The Church alone deserveth to be stiled invincible that hath the Lord of Hosts to be her Champion who hath armies above and armies beneath as the Rabbines well observe 2. generall troopes as his horse and foot Magnleh cheloth matteh cheloth ready prest Legions of Angels Millions of other creatures the curtaines of the Tabernacle embroidered with Cherubims signified the service and protection of the Church by the Angels Let the Pope be the Sun and the Emperour the Moon as the Canonists stile them yet the Sun must not smite the Church by day nor the Moon by night but the starrs in their courses must fight against Sisera and both the Popes bull and the Emperours thunderbolt tend exceedingly to the furtherance of the Reformation begun by Luther Whereupon Scultetus makes this observation Ecce tibi adimpletum Psalmicum illud Psal 54.3 Behold that of the Psalmist made good He shall send from heaven and save us from the reproach of him that would swallow us up Selah God shall send forth his mercy and his truth He shall but when will he may some say First when his people in distresse cry aloud I came for thy word Dan. 10.12 He will come but he will have his peoples prayers lead him Secondly when his enemies blaspheme and insult saying Where is now their God When Rabshakeh a Renegado Jew as the Rabbins report him shall jear at Hezekiahs prayers as an
to be a swift witnesse against him Mal. 3. as he was indeed against Zedekiah Narcissus in the ecclesiasticall history Earle Godwin in Polydor Virgil Rodulphus Duke of Suevia Ladislatis king of Hungary Dr. London Act. and Mon. fol. 1114. Richard Long a souldier at Callice in K. Henry the 8. dayes who deposing falsely against Will Smith Curat of Callice shortly after upon a displeasure of his wife Act. and Maâ— fol. 1117. desperately drowned himself And within the memory of man Feb. 11. An. Dom. 1574. Anne Averies forswore her self at a shop in woodstreet London praying God she might sink where she stood if she had not paid for the wares she took Hereupon she fell down presently speechlesse and with horrible stench died and it shall remaine in the middest of his house And be a troublesome inmate with him such as he cannot rid his hands of though never so fain there it shall roost and rest in despite of him If it distast not his dough or empty his basket yet will it fill his store with strise or mix the wrath of God with his sweet morsels his meate shall be fauced his drink spiced as Iob 20.23 It is a moth in his wardrobe murraine among his cattle mildewâ—in his field rot amongst his sheep and oft-times maketh the fruit of his loines his greatest heart-break with the timher thereof and the stones thereof As in case of treason or other horrible câ—iâ—nes the very houses of the offendours Illam domum in qua fuerit inventus haereticus diruendam decernimus were pulied down and made a jakes Dan. 2.5 and 3.29 The Popish Councell of Tholose gathered together against those Ancient Protestants the Alpigenses made a decree that the very house wherein an heretick was found should be pulled down The Mannour-house of Milcot in Warwick-shire built by Lodovike Greevill deeply guilty of these two grand evils mentioned in the text and lately burnt to the ground is commonly lookt upon as a speaking monument of Gods just judgement against Sacriledge and Perjury whether men personally commit these sins or love them in others Zach. 1.17 Rev. 22.15 Verse 5. Lift up now thine eyes and see No doubt saith Calvin here but the Prophet was frighted at the sight of the flying rowle full of curses Psa 119.120 My flesh trembleth for feare of thee saith David and I am afraid of thy judgements And Habakkuk when he considered the cursed condition of the Churches enemies my belly trembled said he when I heard it my lips quivered at the voice rottennesse entred into my bones chap. 3.6 Daniel was more afficted and troubled for Nebuchadnezzars calamity then himself was chap. 4.19 Here therefore the Angell encourageth the Prophet and biddeth him look up and see a further vision and not through dulnesle or dejectednesse to let passe without due observation the notable works and witnesses of Gods providence and power Curious Artisans when they set forth some speciall peece to publik view they take it ill when notice is not taken of it So here See the Note on ver 1. Verse 6. And I said What is it i.e. what meaneth itâ— for the vision is very hard and mysterious lest saith One the plaine denunciation of the second overthrow of temple and state might discourage them too much to go forward in the present restauration of both Hugh Broughton on Dan. 2.4 observeth that while the visions are generall and cause the Jewes no danger so far Daniel writeth in the Syriack tongue generall over the East But when the oppressours be named and the Jewes plainely described the people whom God defendeth then the eighth chapter and all after he writes in Hebrew a tongue lesse known and studied and hath a commandement to keep close the plaine exposition chap. 12.4 There is a great deale of wisdome required of those that are intrusted with the dispensation of divine truths Our Saviour spake as the people could heare and not as he could have spoken See Heb. 5.11 12. this is an Ephah that goeth forth The Ephah was the greatest and most common measure among the Jewes and is therefore generally put for any measure whatsoever Deut. 25.14 By false measures one kind of thest they had sinned whence the Chaldee here Isti sunt populi qui accipiebant dabant mensurà falsâ These are the people that bought and sold by false measures by the same therefore their punishment is set forth and signified A peece of their punishment it was that they were bounded and limited that wickednesse was confined and kept within her Ephah The Vulgar translates it Amphora a pitcher which when it is once filled with the bitter waters of wickednesse will soon sink to the bottom Sinners as they are stinted so when they have filled up their measure they are sure to be punished when they are ripe in the field God will come with his sickle when their grapes of Sodom are full ready he will cast them into the winepresse of his wrath Rev. 15.16 Gen. 15.16 Mat. 23.32 this is their resemblance thorough all the earth Heb. their eye their aspect their colour This that is this Ephah is their resemblance sc that when they have filled up their sins they shall have their fill of punishment Or This meaning some apparition representing Gods providence shewed by the Angel to the Prophet Tâ—ch 3.9 and 4.10 and 9.1 is their eye that is the eye of the three persons in Trinity Gods univerfall providence which presideth over his judgements Or thus This Ephah or measure of their punishment proportionate to their sin in killing Châ—â—st especially Mat. 23.32 shall be their eye thorough all the earth i. e. shall be conspicuous and apparent to all sorts so that all men shall hate them and hoot at them for a company of Kill-Christs shall look upon them as a people of Gods curse c. Thus the Chaldee here Behold they are made manifâ—st before all the inhatants of the earth for all men shall be witnesles of their horrible both sinns and plagues Verse 7. And behold there was lift up a talent of lead A lump of lead the weightiest metall noting the immoveable and immutable decâ—ee of God â—or the punishment of the wicked Esay 3.11 Say to the wicked tell him so from me it shall go ill with him Iniquity shall be his ruine This lump of lead is firâ—â— lifted up and then let down upon the Ephah as an adequate covering and betokeneth the grievousnesse and long continuance of the Jewes punishment and banishment for their parricide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes 2.16 or rather deicide in crucifying the Lord of glory A day of grace they had but they knew it not therefore is wrath come upon them to the utmost or untill the end or finally so as it shall never be removed so some interpret it and this is a woman that sitteth in the middest of the Ephah In medio modi and so she went
barbarous cruelty to wrong them or but wrangle with them is called man-eating Psal 14.4 and let none of you imagine evil against his brother in your heart For though you never act it yet Fecit quisque quantum voluit saith Seneca It is said Josh 24.9 Balac arose and fought with Israel And yet the story saith nothing so Sed fieri dicitur quod tentatur aut intenditur saith Ribera upon Amos 9.5 Hec did not because he durst not yet he is said to have done it because he had a mind to do it A man may die of an inward bleeding so of heart-sinnes which are majoris reatus as we see in devils though outward sinnes are majoris infamiae as the Schools well observe Verse 11. But they refused to hearken Being a nation void of counsell Deut. 32.28 not willing to know what they should do lest they should do what they would not Nay said they once when they had nothing else to say but we will have a king and pulled away the shoulder As untamed heifers do from the yoke or untoward Porters from the burthen The Vulgar rendreth it Averterunt scapulam recedentem making it a Metaphor from those that scornfully turn their backs upon their betters when they like not their commands as the Earl of Essex did once upon Queen Elizabeth Camd. Eliz. Anno 1598. whereat she waxing impatient gave him a cuffe on the ear bidding him be gone with a mischief Sides and shoulders should be set to Gods work Zeph. 3.9 and stopped their ears Heb. they made heavy their ears See here how they proceeded by degrees from bad to worse for Nemo repentè fit turpissimus noted in the many And 's here used There is a concatenation of Vices as well as of Graces and he that is one step down the ladder of hell knoweth not where he shall stop till he break his neck at the very bottom Wherefore Principiis chsta Meddle not with sin it is modest and maidenlike at first but who knows what it may come to We have heard of Virgins so modest at first as to blush at the motions of an honest love who being once corrupt and debauched have grown boldly lascivious so as to sollicite others so as to prostitute themselves to all commers c. Keep thee therefore farre from an cvil matter Exod. 23.7 have nothing to do with the unfruitfull works of darknesse Ephes 5.11 Circa serpentis antrum positus non eris diu illaesus Isidor He that playes upon the hole of the asp may be suddenly stung Verse 12. Yea they made their hearts as an Adamant that hardest of stones harder then the flint Ezek. 3.9 then the nether-milstone Job 41.24 Pliny saith of it Durities ejus est inenarrabilis simul ignium victrix natura nunquam incalescens The hardnesse of this stone is unspeakable the fire cannot burn it nor so much as heat it thorow the hammer cannot break it and therefore the Greeks call it an Adamant from its untameablenesse Hircino tamen rumpitur sanguine saith the same Authour Howbeit this hardest stone soaked for a while in goats-blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apocal. 1 may be dissolved and broken in pieces So may the hardest heart by the blood of Christ the true scape-goat applied by faith They shall look upon him whom they have pierced and shall mourn He shall look again upon them and they shall melt much more A stroke from guilt broke Judas his heart into despair but a look from Christ broke Peters heart into tears Now till the heart be thus graciously mollified instructions glide off it as rain falling upon a rock Afflictions Gods hammers do but beat upon an adamant qui respuit scalptra malleos quin ipsos disrumpit which will sooner break them then be broken by them Ye stiffenecked and uncircumcised in hearts and cars ye do always resist the Holy Ghost as your fathers did so do ye Act. 7.51 How their fathers did appears by this Text and Neh. 9.29 They had not onely sinews of iron a naturall hereditary hardnesse whereby all men are born averse from yea adverse to the motions of the Spirit That which is born of the flesh is flesh but also browes of brasse Efay 48.4 an habituall voluntary adventitious wilfull hardnesse refusing to be reformed hating to be healed such a desperate hardnesse as neither Ministery nor misery nor miracle nor mercy could possibly mollifie by the former Prophets Heb. Manus enim est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist by the hand of the former Prophets that is by their mouth and ministery but to as little purpose through their singular obstinacy as when Bede preached to an heap of stones Therefore came a great wrath from the Lord of Hosts Which argues that they were great sinners before the Lord as Gen. 13.13 for he doth not use to kill flies upon mens browes with beetles Verse 13. Therefore it is come â—o passe By a most just and equall retaliation Distributive justice requireth that men should be punished according to the nature Prov. 14.14 and kind of their offences The back-slider in heart shall be filled with his own wayes As he makes a match with mischief so he shall have his belly-full of it he hath sold himself to do wickednesse and he shall be sure to havâ— his payment With the froward God will shew himself froward Psal 18.26 he will be as crosse as they are for the hearts of them If they turn the deaf ear to to him hee 'll do as much for them another time They shall call and cry for help till their hearts and sides ake but all in vain hee 'll not come at them If they pull away the shoulder he will pull away their supporters and they shall be overthrown in stony places Psal 141.6 If they harden their hearts he will harden his hand and hasten their destruction This shall they have of Gods hand Esay 50. they shall lie down in sorrow Verse 14. But I scattered them with a whirl-wind This is the second part of their punishment The first was no audience or help from heaven at their greatest need verse 13. This was the curse of Saul 1 Sam. 28.15 of Moah Esay 16.12 of Davids enemies Psal 18.41 The next now is they were disjected and dissipated as the dust of the mountains before a whirl-wind cast out of their native soil and carried they knew not whither with a great and fearfull dispersion and discerption of the same body and nation thus the land was desolate after them This is the third degree of their grievous punishment their land laid utterly waste and desolate according to that God turneth a fruitfull land into barrennesse for the wickednesse of them that dwell therein Psal 107.34 Here a learned Expositour observeth a wonderfull providence M. Pemble in loc that this pleasant countrey left thus destitute of inhabitants and compassed about with warlike Nations was not invaded
fellowes sider ver 16. Verse 6. If it be marvelous in the eyes of the remnant of this people Here the Lord graciously answereth the secret objection of these Iewes unbeleeving and misgiving hearts It is impossible thought they that these promises should ever have their performance they are sure too good to be true This is the voice of carnall reason it usually tells a story of impossibilities and judgeth according to sense looketh upon Gods Iordan as Naaman did with Syrian eyes But faith can mount higher and see farther as a lark with a little eye getting aloft can see that which an Oxe with a bigger eye but being below on the ground cannot It is the nature of faith to look upon all things seisable I can do all things saith she thorough Christ that strengtheneth me Is there any thing too hard for the Almighty was to that an absurd question of these mens Ancestours Can he prepare a table for us in the wildernesse God can do much more then he will do but whatsoever he willeth that he doth both in heaven and earth And if faith have but a promise to fasten upon she can beleeve God upon his bare word without a pawn and that both against sense in things invisible and against reason in thing â—â—â—red ble â—â—â—uld it also be marvelous in mine eyes q. d. will ye measure me by your selves and make my thoughts to be as your thoughts my wayes as your wayes there is no compartion Abraham caâ—ed not for the deadnesse of his own body or his wâ—ves but was strong in faith and gave God the glory of his power Rom. 4.20 This was it indeed that God himself minded him of when he said unto him Gen. 17.1 I am God Almighty walk before me and be uprihgt q. d. Thou wilt never do the later unlesse thou beleeve the former Verse 7. Behold I will save my people from the East This was in part no doubt litterally meant of the scattered Jewes and fulfilled also in those five hundred yeers space between the Captivity and Christ though stories tell us not when and how and shall be much more at their much-desired conversion For this is laid down for a generall rule that all Evangelicall promises made to the Jewes seeing they neither at first received the Gospel nor ever hitherto enjoyed that peace plenty and prosperity which these and such like promises do purport cannot but aime at somewhat that is yet to come Albeit it cannot be denied but that the great and glorious things which in the height and excellency thereof are spoken particularly to them do in their measure and degree appertaine in common to all the faithfull and so in the New Testament are ordinarily applied Verse 8. And I will bring them and them they are sure to be brought For who hath resisted his will he will breathe life into those dead bones and flesh shall cover them he will make up those two sticks into one and David his servant shall be king over them for ever Ezek. 37. and they shall dwell in the midst of Ierusalem They shall they shall O the Rhetoricke of God! O the certainty of the promises what a monstrous sin is unbelief and they shall be my people and I will be their God This is a short Gospel this is the summ of the covenant of Grace Brevis longa planeque aurea est haec clausula as Pareus some-where speakes of another Teat This is a long and yet a short clause short in sound long in sense but golden all over in truth and righeousnesse I will be their God in truth that is in an assured performance of promise and they shall be my people in righteousnesse That is in obedience to my commandements So here is the covenant renued in a mutuall stipulation Verse 9. Let your hands be strong Having therefore these promises dearly beloved let us take heart of grace against all occasions of distrust and feare 2 Cor. 7.1 let us up and be doing that the Lord may be with us Let us feare lest such a promise being left us yea such a bundle of promises as are contained in the New Covenant any of you Heb. 4.1 by shrinking from the service should seem to come short of it or by faintly forwarding the Temple-work should lose the things that he hath wrought Esay 35.3 4. but that ye receive a full reward 2 Ioh. 8. strengthen ye the weak hands and confirme the feeble knees Say to them of a fearefull heart Be strong feare not c. 2 Chr. 2â— 20 Say the same every man to himself Encourage your selves in the Lord your God as David did 1 Sam. 30.6 Beleeve the Prophets and ye shall prosper do ye not heare in these dayes these words by the mouth of the Prophets my self and Haggai Iob 15.11 And should the consolation of God be small unto you will ye not trust us whom you have alread tried and take comfort by our words now whom you have formerly found no liars Verse 10. Ez 3. Iohn 2. Zach. 7. For before these dayes sc during those fourty and four yeers wherein they ceased from the work minding only their own houses and managing their own affairs their labour was unprofitable their state unquiet thorought forraine forragers and homebred Malecontents there was no hire for man nor any hire for beast Nulla emolumenta laborum Both man and beast did their parts but to little purpose Ludit qui sterili semina mandat humo Ovid. They sowed much and brought in little they earned money but put it into a bottomelesse bag Hag. 1.6 See the Note there the gaines did not countervaile the paines the wages the work neither was there any peace to him that went out or came in whether a man were within dores or without he was in danger of the enemy See the like 2 Chron. 15.5 he did eat the bread of his soul in the perill of his life being wholy at the enemies mercy 1 Sam. 24.19 which is mere cruelty For if a man find his enemy will he let him go away said Saul I trow not till he have his penniworth of him as that Monster of Millaine as the bloody Papists in the Massacre of Paris as the mercilesse Spaniards on the harmelesse Indians fifty millions of whom they have murthered in forty two yeers as Acosta the Jesuite testifieth as Ptolomaeus Lathur us king of Egypt on these poor lewes thirty thousand of whom he cruelly killed and compelled the living to feed upon the flesh of the dead And lastly as the Iewes themselves of whom Tacitus takes notice and gives them this character that there was misericordia in promptu apud suos sed contra omnes alios hostile odium that they were kind enough to their own but cruel to all others whom they look upon as Idolaters and therefore think they may safely kill as they did the Cyprians and Cyrenians in Traâ—ans time to the number
and his truth shall be thy shield and buckler Under this shield and within this strong-hold of the promises God had made them in the foregoing verses these prisoners of hope these heires of the promises were to shroud and secure themselves amidst those dangers and distresses as incompassed them on every fide And that they might know that the needy should not alwayes be forgotten Psal 9.18 the expectation of the poor should not perish for ever here 's as precious promise of present comfort even to day do I declare that I will render double unto thee Though you be now at never so great an under yet I do make an open promise unto you verbis non solum disertis sed exertis I do assure you in the word of truth that I will render unto thee thou poor soule that liest panting under the present pressure double that is life and liberty saith Theodoret Grace and Glory saith Lyra Or double to what thou hopest I will be better to thee then thy hopes saith Hierom Or double that is multiplied mercy but especially Christ who is caled the Gift of God by an excellency Ioh. 4.10 the Benefit 1. Tim. 6.2 that which shall abundantly countervaile all crosses and miseries Mar. 10.30 Iob had all double to him Valentinian had the Empire Q Elisabeth the Crown God will be to his Hannah's better then ten children Verse 13. When I have bent Judah for me God himself did the work though by the sons of Zion as his instruments whom he used and prospered against the sons of Greece that is the successours of Alexander the Great who led them out of Greece against the power of Persia and who seizing upon Egypt and Syria crusht and ground the poor Jews betwixt them as betwixt two milstones This Prophesie was fulfilled in the Maccabes but may have on eye to the Apostles who were some of them of Judah some of Ephraim that is of the ten tribes as of Zebulon Psal 45.5 Nepthali c. these Christ used as bowes and arrowes in the hand of a mighty man whereby the people fell under him the sons of Greece especially where so many famous churches were planted as appeares by the Acts and the Revelation See Rev. 6.2 with the Note and made thee as the sword of a mighty man given thee both armes and an arme to weild them For it is God that strengtheneth and weakeneth the armes of either party in battel Ezek. 30.24 It is he also that rendreth the weapons vaine or prosperous Isa 54. ult Ier. 50.9 This Judas Maccabeus well understood and therefore had his name from the capitall letters of this motto written in his Ensigne Mi camoca belohim Jehovah who is like thee O Lord among the Gods St. Paul also that conquered so many countries and brought in the spoiles of so many soules to God whence the change of his name from Saul to Paul as some think 2 Cor. 10. 1 Cor. 15. from Sergius Paulus the Proconsul whom he converted to the faith Act. 13.9 The weapons of our warfare saith He are mighty through God to the casting down of strong-holds Not I but the grace of God that is with me c. And ye men of Israel why look ye so earnestly upon us saith Peter as if by our own power of holinesse c. Act. 3.12 Verse 14. And the Lord shall be seen over them shall be conspicuous amongst them he shall appeare for them in the high places of the field he shall make bare his arm and bathe his sword in blood How many do you reckon me at said Antigonus to his souldiers when they feared the multitudes of their enemies May not God say so much more to his Hath ever any waxed fierce against him and prospered If he but arise onely his enemies shall be scattered Psal 68.1 and those that hate him shall flee before him his arrow shall go forth with the lightening Here the former matter is illustrated by many lofty tropes and allusions either to those ancient deliverances at the red-sea and against the Canaanites and Philistines by thunders lightening and tempest or else as Calvin rather thinks to the terrible delivery of the Law with thunderings and lightenings and sound of trumpets to the great amazements of the people insomuch as Moses himself said I exceedingly fear and quake He confers Habak 3.3 4 5. and further alledgeth that Teman here rendred the South was the same with Sinai and lies South from Judaea Lightening thunder and whirl-winds are a part of Gods Armies which he can draw forth at his pleasure against his enemies Such things as these fell out oft-times in the warres of the Maccabees And how the Lord mightily assisted his Apostles whose arrowes went forth as the lightening swiftly suddenly irresistibly and whose thunder gave a loud alarum to all Nations I need not relate Vers 15. The Lord of hosts shall defend them Heb. Paulum quoâ—iescunque lego non verba mihi audire videor sed tonitrua shall hold his buckler over them which none can strike thorow and they shall devour sc their enemies that till then did eat up Gods people as they eat bread Psal 14.5 and subdue with sling-stones with weak means as David did Goliath and they shall drink and make a noise Tumultuabuntur quasi temulenti 'T is a Catechresis signifying the very great destruction of their enemies so that they might be even drunk with their blood if they had any mind to it the tongues of their dogges should be dipped therein as Psal 68.23 24. and they shall be filled like bowls c. that held the blood of the sacrifices and as the corners of the altar which were all besprinkled with the blood of the sacrifices A Lapide applies all this to those heavenly Conquerours and more that is Triumphers the Apostles and Martyrs Verse 16. And the Lord their God shall save them Not defend them onely as Lord of Hosts verse 15. but as a further favour save them as their God in Covenant with them as the flock of his people rescuing them as David did his lamb from the lion and bear and tending them continually as the stones of a crown Costly and precious or Monumentall-stones with crowns on the top and set up for Trophies Verse 17. For how great is his goodnesse He shuts up all with this sweet Epiphonema or exclamation admiring the singular goodnesse of God to his people in all the former particulars and yet promising them Abundance of outward necessaries even to an honest affluence they should have store of corn and wine so much as should make them succulent and vigorous full of sappe and good humours Provided that first they content not themselves with the naturall use of the creature but tast how good the Lord is And next that they put this promise into suit by their prayers as chap. 10.1 CHAP. X. Verse 1. ASK you of the Lord rain Ask it and have
valiant in fight turned to flight the armies of the aliens subdued kingdomes fought the Lords battles Heb. 11.32 34. They saw by faith what is on the other side of the shore of this mortality and that put mettle into them The valour of the Gauls was admired by the Romans it proceeded from that instruction they had from their Druides The life of the K of Sweden by M. Clark of the immortality of the soul The Swedes upon the same ground shewed incredible courage in the late German warres running into apparent danger like flies into the candle saith One as if they had not seen it Faith fears no colours What brave spirits hath God raised up amongst us alate fighting as it were in blood to the knees for Religion and liberty resolved either to vanquish or die as the Black Prince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with that Lacedemonian either to live with the Gospel or to die for it And how valiant the restored Jews shall once be upon their enemies the Turks who now hold their countrey till their iniquities be full who can tell Sure it is that Israel after their victory over Gog shall spoil those that spoiled them and rob those that robbed them saith the Lord God Ezek. 39.10 And then perhaps it is that the wealth of all the heathen round about shall be gathered together as a prize or booty gold and silver and apparell in great abundance Look how Abraham stripped the four kings of their plunder Gen. 14.16 Gideon the Midianites Iudg 8. David the Amalekites 1 Sam. 30.18 Iehosaphat the Ammonites they were three dayes in gathering the spoil it was so much 2 Chron. 20.25 so it may fall out one day with their posterity The Jew Doctours as they have a saying that whatsoever befell unto the Fathers is a figne unto the children so of Abrahams victory over the four kings they write that it befell unto him to teach that four kingdomes those kingdomes spoken of in Daniel should stand up to rule over the world and that in the end his children should rule over them and they should all fall by their hand R. Menachem on Gen. 14. and they should bring again all their captives and all their substance Verse 15. And so shall be the plague of the horse of the mule of the camel All the beasts of service made use of by the enemy shall consume in like sort as their masters First for a punishment to their owners who must needs suffer losse thereby Hence Saul was so sedulous in seeking the lost asses Secondly to shew how God is displeased with and will severely punish all that are instrumentall to the Churches calamities or serviceable to their sinne The serpent is cursed cut shorter by the feet and made to wriggle upon his belly yea confined to the dust for his diet So God curseth and abhorreth all instruments of idolatry Esay 30.22 Num. 31.22 23. Deut. 7.25 The graven images of their gods shall ye burn with fire the very visible heavens because defiled with mans sinne are to be purged by the fire of the last day Verse 16. Every one that is left of all the nations i.e. that hath escaped the plague verse 12. and is beaten into a better mind as those Hunnes that vanquished by the Christians concluded that Christ was the true God and became his subjects God had promised before to subvert the Churches enemies but here to convert them which is farre better And it shall appear to be so as conversion cannot be hid you cannot turn a bell but it will make a sound and report its own motion See Gal. 1.23 for they shall even go up sc to the Temple which stood upon mount Moriah to worship the king the Lord of Hosts Esay 16 1◠to send a lamb or an homage peny to the Lord of the whole earth and to keep the feast of Tabernacles In a due manner which had not been rightly done a marvellous thing all along during the reigne of David Solomon and all those succeeding Reformers till about these times as appears Neb. 8.16 17 19. The sence of this text is that the converted Gentiles shall joyn with the Jews in the sincere service of God according to his will and not according to their own brains and fancies that they shall worship him with the same rites in the same places and assemblies which they do that Jehovah may be one and his name one amongst them as verse 9. that there may be no more Jew and Gentile Barbarian or Scythian bond or free but Christ may be all and in all Col. 3.11 That those two sticks being joyned into one Ezek. 37.16 all Israel may be saved Rom. 11.26 and raised as from the dead verse 15. the Gentiles also may have their part in the same resurrection All this is here set forth in such termes and under such types as were then most in request as of going up to the Temple keeping the feast of Tabernacles c. All which expressions are parabolicall symbolicall and enigmaticall framed to the capacity of the Jews much addicted to these legall rites and shadows then in use but now done away Col. 2.17 Heb. 10.1 whatever the Jews conclude from this text for their continuance under Messias his kingdome Christians have their feasts or holy-dayes too 1 Cor. 5.8 yea their feast of Tabernacles in a mystieall sence 1 Pet. 2.11 Heb. 11.1 9. Verse 17. Even upon them shall be no rain i. e. Nullam misericordiam assequentur saith Theodoret They shall get no good at Gods hand Judaea was sumen totius orbis as One saith a very fat and fertile countrey but yet so as that her fruitfulnesse depended much upon seasonable showres the former and latter rain and the Prophet seemeth here to allude to that of Moses Deut. 11.10 c If God did not hear the heaven and the heaven the earth the earth could not hear the corn wine and oil nor those hear Jezreel Hos 2.19 Judaea was not like that countrey in Pliny ubi siccitas dat lutum imbres pulverem where drought made dirt rain made dust but if the heaven were iron over them the earth would soon be brasse under them and not yeeld her increase See Psal 65.9 Esay 30.23 and then where would they be quickly sith Animantis cujusque vita in fuga est life would be lost if not maintained by daily food Rain is in Scripture put 1. Properly for water coming out of the clouds Deut. 11.11 Prov. 16.15 nourishing the herbs and trees 2. Metaphorically for Christ his Gospel and his graces wherewith the souls of men are made fruitfull in good works Esay 45.8 Deut. 32.2 Hos 6.3 The want of rain is on the contrary made here and Rev. 11.5 a signe of a curse It waiteth not for the sonnes of men Mic. 5.7 but it accomplisheth what God appointeth Esay 55.10 11. Why it falleth here and now we know not and wonder Vers 18. And if the
that he would set up his own kingdome here more and more amongst us then should were be more happy then the Israelites were under the raigne of king Solomon or the Spaniards under their Ferdinand the third who reigned 35. years in all which time there was neither famine nor pestilence in the land Lopez Gloss in prolog par 1 Vers 13. Your words have been stout against me Or reenforced or strongly confirmed Superant me verba vestra so some have rendred it By your hard and hatefull words you have been too hard for me as it were And it is as if God should say I have given you my best advice o break off your sinnes and to bring me my tythes that I might blesse you both with store and honour But I have lost my labour I see well my sweet words are worse then spilt upon you who are so hardened in your errour and blasphemy Prov. 23.8 Verba quid incassum non proficientia perdo Mal. 2.17 that you are still clamouring and casting out odious words against me Once before you had set your foul mouthes against me and like so many wolves that were wood you held up your heads and howl'd out these ugly words Every one that doth evil is good in the sight of the Lord and he delighteth in them c. was it possible that the wit of malice could devise so high a slander And now you are at it again creaking like doors that move upon rusty hinges nay clattering and blustering out such hellish and hideous blasphemies as at the hearing whereof it is great wonder if the heavens sweat not earth gape not sea roar not all creatures conspire not to be avenged upon you as the very stones in the wall of Aphek turned executioners of those blasphemous Aramites when as being but ignorant Pagans their tongues might seem no slander Your words have been stout against me Yea stouter and stouter your wickednesse frets like a canker and encreaseth still to more ungodlinesse 2 Tim. 2.17 Evil men and deceivers grow worse and worse 2 Tim. 3.13 as being given up by God Rom. 1.28 acted and agitated by the devil Ephes 2.2 serving diverse lusts and pleasures Tit. 3.3 which to satisfie is an endlesse piece of businesse Neither let any here say they were but words that these are charged with and words are but wind c. for words have their weight and are marvellous provoking Leviter volant sed non leviter violant You shall find some saith Erasmus that if death be threatned can despise it but to be belied they cannot brook nor from revenge contain themselves As a murthering-weapon in my bones saith David mine enemies reproach me Psal 42.10 Desperate speeches and blasphemies that impose upon the Lord any thing unbeseeming his Majesty a thing common among the Jews even at this day he can by no means away with See how God stomacketh such proud contumelious language Psal 73.11 and 94.4 5 6 7 c. Zeph. 1.12 Ezech. 9.9 See how he punished it in him that bored thorough his great Name Lev. 24.11 Ludovike commonly called St. Lewis caused the lips of blasphemers to be seared with an hot iron Philip the French King punished this sin with death yea though it were committed in a Tavern The very Turks have the Christians blaspheming of Christ in execration and will punish their prisoners sorely when as through impatience or desperatenesse they wound the ears of heaven Yea the Jews in their speculations of the causes of the strange successe of the affairs of the world Specul Europae assigne the reason of the Turks prevailing so against the Christians to be their blasphemies and among other scandals and lets of their conversion are all those stout words darted with hellish mouthes against God in their hearing so ordinarily and openly by the Italians especially who blaspheme oftner then swear and murther oftner then revile or slander Andrew Musculus in his discourse intituled The devil of blasphemy hath a memorable story of a desperate dice-player in Helvetia Anno 1553. at a town three miles distant from Lucerna Where on a Lords-day three wretched fellows were playing at dice under the town-wall One of them named Vlricus Schraeterus having lost a great deal of money swore that if he lost the next cast he would fling his dagger at the sace of God He lost it and in a rage threw up his dagger with all his might toward heaven The dagger vanished in the air and was seen no more five drops of blood fell down upon the table where they were playing which could never be washed out part of it is still kept in that town for a monument the blasphemer to say the best of him was fetcht away presently body and soul by the devil with such an horrible noise as affrighted the whole town The other two came to a miserable end shortly after The truth of this relation is further attested by Job Fincelius and Philip Lonicerus Theat histor pag. 142. yet ye say What have we spoken so much against thee Chald What have we multiplied to speak before thee As if they should say â—t is not so much that we have spoken that thou shouldest make such a businesse of it Nothing more ordinary with gracelesse men then to elevate and extenuate great sins with them are small sins and small sins no sins when as every sinne should swell like a toad in their eyes and the abundant hatred thereof in their hearts should make them say all that can be said for the aggravation and detestation of it sith there is as much treason in coyning pence as bigger pieces because the supreme authority is as much violated in the one as in the other But this sin of theirs was no peccadillo as appeareth by the following instance Verse 14. Ye have said It is vain to serve God Vulg. He is vain that serves God Ye are idle ye are idle said Pharaoh to the Israelites when they would needs go sacrifice and to Moses and Aaron Ye let the people from their works Any thing seems due work to a carnall mind saving Gods service that 's labour lost time cast away they think But this is their want of spirituall judgement they see not the beauty of holinesse they taste not how good the Lord is they discern not things that are excellent they measure all by present sight sense and taste as do children swine and other bruit creatures And therefore they themselves are vani vanissimi as an Expositor here speaketh vain and most vain and that for two reasons and in two respects First for that they take themselves to be servers of God Secondly they stick in the bark serve him with the out-side onely honour him with their lips and not with their hearts to bring him vein oblations empty performances serve him wih shews and formalities which he delights not in nay he rejects them with infinite scorn as he did the Pharisees devotions
weeping on his knees before me and my mother hanging on my neck behind me c. I would sling my mother to the ground run over my sacher and tread him under my feet thereby to run to Christ when he calls me Hierome c. For a counter-poison consider is there any friend to God or any foe to him Did not Eli pay dear for displeasing the Lord to please his children a 1 Sam. 2.29 See the story of Rebezies the Prench martyr Act. Mon f 842. and had it not like to have cost Moses his life for forbearing to circumcise one child as he had done another for angring his wife b Exod. 4.24 Tell me not here â—shall be mockt and hooted at if I refuse to be fashionable why what of that if a lame man laugh at thine upright walking wilt thou therefore halt * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. Plato if dogs bark and bounce at the Moon shall she therefore hide her head and cease to shine any longer c En peragit cursus-surda Diana suos David becam the drunkards song and a by-word among the sons of Belial who came round about him making mouths and mowes d Ps 35.15 16 was he ever a whit the worse man for that Did not Paul hear Pest e Act. 24.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a botch Elisha baldpate f 2 King 2.23 Ascend thou bald-pate as Eliah did before thee Sarcasticè our Saviour himself Conjurer ob traitour mad-man So true is that of Chrysostome sol Mad sinners censure all for mad that come short of themselves in madnesse g Inter insanos insanus videtur quisquis non insanit A very Philosopher could pitty those that set him at naught and count it his honour and happinesse to be despised by the many h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Seneca's enemies could not faster learn to raile then he to neglect i didicit ille maledicere ego contennere 3 Deny your selves further in your liberties * I am in phson till I am in prison said Sincere Saunders Act. Mon. p. 1358. 1 King 22 26 27. with Michaiah who would not biasse for any mans pleasure nor voice with the rest of Ahabs parasiticall Prophets though he were sure to kiss the stocks for his stiffnesse and there to be fed with hard-meat till the kings return in peace Deny your selves astly in your lives if call'd unto it What cared the three children for Nebuchadnezzars wrath burning seven times hotter then his furnace k Dan 3.16.19 I occidere potes lsdere non potest Patus de Nerone apud Dion Cass kill them he might possibly * Mihi vita eripi porest at non consessio verit atis Basil burt them he could not l Mat. 16.24 abdicat semetipsum perinde habet atque si nihil adse pertineret Beza and that made them so resolute For he that truly feares God and thinks upon his name dreads no danger * Hie est ille Farellius qui nullis difficultaibus fractus ruallis minis convitiis verberibus denique inflictis territus c. Melchior Ad. in vit p. 115. feares no colours denyes himself utterly m takes Christs crosse upon his shoulders a fagot in his armes and his life in his hand n 1 Sam. 19.5 and so resolves to follow Christ thorough thick and thin thorough fire and water poison and sword or any thing else that stands in his way * Thirdly blow up thy smaller spark into a flame of zeal which is an extream heat of all the affections love joy defire indignation detestation and the rest This as it will make us come off more roundly in Gods hardest or hottest services fervent in spirit serving the Lord o Rom. 12.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boyling It is said of Baruch in repaiâ—ing the wall of Jerusalem he repaired earnestly or as some read it So accendit he fired himself from others chilness and so simshed his portion in a thorter time saith the Apostle so it will kindle it self from others coldnesse sharpen it self from others dulnesse quicken it self from others slownesse and heavinesse to duty like as the cold of the air makes in us our naturall heat the stronger and as water causeth the fire in the forge to flame the faster See an instance of this in David My zeal saith he hath consumed me because thine enemies hath forgotten thy p Psal 119.139 word Lo his anger so burnt against the sinners of his time that it eat him up q Psal 69 9. yea it inflamed his very hatred So far was he from running along with them that he abhorred them in his heart for do not I hate them O Lord that hate thee and am not I grieved with those that rise up against thee I hate them with perfect hatred I count them mine enemies r Psal 139.21 22. Verse 20. Quoed Sol eodemi inere meabit quo nâ—nc meat eoúsque nunquam socieratem cam Xerxe coibimus I acedaem ap Plut. David knew well that patience in Gods cause and in case of his offence was but blockishnesse moderation mopishnesse connivence cowardize and that madnesse here was better then meeknesse which made him hate such wicked ones as spoke against God and took his Name in vain with perfection of hatred and not make dainty upon any politique respect to cast down the gauntlet of defiance to the faces of them as his utter enemies Now the blessing of God light on that Good heart that hath a stomack as David and the good people in the Text had against God dishonour But 't is a fearfull thing and a sore signe of a spirituall declension when Christians can comport with Gods enemies and disgest their oaths and other outrages with as much ease as the Ostrich doth the hardest iron The angel of Ephesus could not abide them that were evil nor away with those counterfeits that called themselves Aâ—ostles and were none Å¿ Rev. 2.2 and is highly commended for it though otherwise none of the forwardest t Vers 4. Avaritiae nomine taxari videtur bonus alioqui Episcopus Pareus Si fuit Timothcus uâ— quidam centendunt c. ib. ver 1. When the contentious Corinthians heard carnall for comming so near and looking so like the wicked that they could hardly be distinguished Are ye not carnalâ— and walk as men u 1 Cor. 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A foul fault in a Christian Lastly Think sadly and seriously upon thine hâ—â—h and heavenly calling w Heb. 3.1 and labour to walk as 〈…〉 Apostle often exhorts x Ephes 4.1 Colos 1.10 1 Thess 2.12 And know that God will 〈…〉 from others which he will not abide in his own y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every calâ—ing hath a Decorum a seemlinesse a suitablenesse appertaining to it A Gentleman hath another manner of behaviour then a scullion a Courtier
Aarons rod better then the rest that it alone should bud and the rest lye dry by it n Num. 17.8 every name was alike written in their rod there is nâ— difference in the letters nor in the wood it is Gods choise that made the distinction So what was the floore of a Jebusite to the Lord above all other soâ—les to build an Altar on after the raging plague in Davids time o 2 Sam 24.18 As in places so in persons God maketh men to differ p 1 Cor. 4.7 and that is ever worthiest that he pleaseth to accept Araunah a Jebusite by nature but made a Proselyte by grace giveth his freehold as a King to the King q 2 Sa. 24.23 This deed of his or rather this work of Gods free grace is long after remembred by the prophet as some not improbably interpret him Ekron shall be as the Iebusite r Zach. 9.7 That is say they the barbarous people of Palestina shall be as the famous Araunah by kindred indeed a Jeâ—usire but by Gods gracious acceptation and adoption an Israelite Like as elsewhere Jether that was by his country and Ismaelite Å¿ 1 Chro. 7.17 is for his faith and religion called an Israelite t 2 Sam. 17.25 So then to summ up this reason albeit by nature that 's never a better of us but all are in the same hatefull and wofull condition all cut out of the same cloth as it were the sheers only going between Yet when grace once comes and sets a difference when that divine nature u 2 Pet. 1.4 as St. Peter calleth it is transfused into a man and he begins to be like unto God in some truth of resemblance the Lord cannot chuse but love and delight in his own image where ever he meets with it Now the persons of such being once in acceptation through Christ Gods beloved one x Eph. 1 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their sacrifices cannot but be well accepted also Thus the Lord had respect to Abel and his offering to Noah and his burnt-sacrifice to Abraham and his intercession for Sodom to Iobs request for his friends to Davids for his people to Pauls for those in the ship Will you know a reason Abel was a righteous person y Heb. 11.4 Noah his favourite z Gen. 6.8 Abraham his friend Iob his servant a Iob 1.8 David his corculum b 1 Sam. 13 14 or darling Paul his elect vessell c Act. 9.15 Hence their high acceptance in the court of heaven and hence that singular delight and complacency that God took in their services For though the sacrifice of the wicked is an abomination to the Lord yet the prayer of the upright is his delight d Prov. 15.8 Psal 4.3 The blood of a swine is as well coloured and as fair to see to as the blood of a sheep but the former was an abhomination to the Almighty and present death to the party that brought it when the later might with good leave and liking be powred about his Altar and the sacrificer depart with the publican justified and accepted And that 's the second thing we were speaking to respecting the services of Gods people in all which there is something of Gods and something of their own This later God graciously overlooks taking notice only of his own part in that we do and hence our acceptance If this be not plain enough take it thus The Lord leadeth his people by his spirit into good works by governing the habits of grace infused and producing therehence acts of grace which though mixed with corruption as from us for who can bring a clean thing out of an unclean e Iob 14.4 Denominatio fit à potiori saith Iob Yet are they good before God who winks at the imperfections and have a true goodnesse in them being therefore denominated and called from the better part good works f 2 Tim. 2.21 good fruites g Mat. 12.33 fruits of the Spirit h Gal. 5.22 who exerciseth our faith hope love zeal fear of God humility and other graces in producing them Whence it is that passing by infirmities in the manner God looks upon all our religious performances as fruits of the vine i Esay 5.4 whereupon he is pleased to feed heartily the Church her self as knowing like another Rebeccah such savoury meat as he best loved inviting him thereunto Let my beloved come into his garden and eat his pleasant fruits k Cant. 4. ult which accordingly he did as followeth in the next chapter l Cant. 5.1 SECT IIII. Vse 1. It s otherwise with the wicked Their persons are hated their performances rejected and why FOr Use of this point God gives diligent heed to Use 1 and takes great pleasure in the religious performances of his faithfull people this as it must needs be marvelous comfortable to the saints so it cannot but be exceeding terrible to the wicked and unregenerate with whom alass it is farr otherwise if they mark it For they are all Cursed with a curse even with Cains curse the Lord had no respect to his sacrifice m Gen. 4.5 with Sauls curse whom the Lord would not answer neither by dreames nor by Urim nor by prophets n 1 Sam. 28.6 with Moabs curse he shall come to his Sanctuary to pray saith the Prophet but shall not prevail o Isa 16.12 with the curse of Davids enemies who cryed out but there was none to save them Yea to the Lord but he answered them not p Psal 18.41 Or if he do hear them as he did sometime that Non-such Ahab q 1 Kin. 21.29 nay the devill himself r Matt. 8 32 yet it is for no other end then that he may come upon them the more justly and consume them after he hath done them good Å¿ Iosh 24.20 their preservation is no better then a reservation to some further mischief But usually the Lord frownes upon such and turnes the deaf ear unto them and worthily for these three causes among many First they cannot present him with any service truly good and acceptable so long as they are out of Christ t Heb. 11.6 All their actions naturall civill recreative religious are abhomination Not the plowing u Prov. 21 4 onely but the prayer of the wicked is sinne x Prov. 15 8 saith Solomon Pray they cannot indeed to speak properly because they want the spirit of prayer that spirit of grace and of deprecation y Zach. 22.10 Say they may with those many in the Psalm Who will shew us any good but pray they cannot as there Lord lift thou up the light of thy countenance upon us z Psal 4.5 Wish they may with Balaam the Soothsayer O let me die the death of the righteous and let my last end bee like unto his a Num. 23.10 But 't is a David onely that can pray in
the Lord draweth nigh And to the same purpose St. Paul Philip. 4.5 Let your patient mind be known to all men Why the Lord is at hand to right your wrongs and plead your cause against an ungodly Nation Yea it may be God will look upon Davids affliction the sooner and do him good the rather for Shimei's cursing this day 2 Sam. 16.12 God gives over the wicked many times to exceed their commission that he may hasten deliverance to his chosen destruction to their enemies Gen. 15.16 their sinnes being once full See for this Psal 119.126 Jer. 51.33 34. Zach. 1.15 I am very sore displeased with the Heathen that are at ease For I was but a little displeased with Israel my people but they helped forward the affliction that is they were excessively outragious above that they were bid to do I gave them an inch they took an ell Now therefore lest the righteous put beyond his patience should reach forth his hand to iniquity now will I arise saith the Lord I will set him in safety from him that puffeth at him Psal 12.5 God seeth it but high-time to make us heavâ—e other-whiles with manifold afflictions But blessed is the man that endureth temptation for after hee hath suffered awhile he shall receive the crown of life For this light affliction which is but for a moment Jam. 1.12 2 Cor. 4.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A levitate agilitate cervgrum nomen habet Chemnit Leve pondere â—â— pluma Cornel à Lapide Heb. 5.8 Luke 17 Psal 27.14 Eccles 3.1 11 Deut. 5 worketh for us a farre more exceeding and eternall weight of glory An exceeding excessive eternall weight of glory is wrought out unto us by our short and light afflictions God will look upon us as those that have been judged already and account the present sufferings sufficient unto us 1 Pet. 4.13 Good therefore is the counsell of our Saviour who himself was perfected by sufferings In your patience possesse your souls And that of the Psalmist Wait on the Lord and be of good courage and he shall strengthen thy heart wait I say on the Lord. He hath appointed a time for all and every thing is beautifull in its season The Israelites had their flesh at Even and bread in the Morning God will be waited on and give the consummation of his blessings at his leisure Their journey from Aegypt to Canaan might have been dispatcht in three dayes as Philo tells us but God led them up and down the wildernesse as if they had been treading a maze and held them sometimes a yeer together in a place to their grief no doubt but for their good that He might humble them and try them and do them good in their later end Water was not turned into wine till the wine failed Joseph was not set out of prison till the set time came The Israelites went not out of Egypt till the very last day of the four hundred yeers was well-nigh at an end Smyrna must be in prison ten dayes at least that she may be tried and that the trial of their faith being much more precious then that of gold that perisheth though tried in the fire might be found to praise honour and glory The day of the churches restauration by Christ here promised was not performed of 400. yeers after yet when the fulnesse of time was come Rev. 2.10 1 Pet. 1.7 Gal. 4. God sent his son made of a woman made under the law c. Say it had been 4000 years a thousand years is to God but as one day because in him there is no flux nor motion Our purblinde eyes see nothing but that which toucheth the lid as it were when Gods quick sight vieweth that as present that is a world off But now when all was at worst in Church and common-wealth and scarce a Ioseph or a Simeon left that looked for the consolation of Israel scarce a Mary or an Anna that waited for salvation in Ierusalem then came the desire of all nations Hag. 2 then the sun of righteous broke out with healing under his whings What shall I say more Christ himself the Captain of our salvation was fourty dayes and fourty nights tempted by the devil before the Angels ministred unto him his soul was heavy unto the death ere his heart was glad and his glory rejoyced Math. 4 Psal 16.9 Rom. 8.17 We also must suffer together ere we can be glorified together as two pieces of iron cannot be fastned till both hath passed the fire SECT XIII Helps to patient waiting upon God for deliverance VVHerefore lift up the hands that hang down and the feeble knees Heb. 12.12 and for suport consider First that life it self in its full length and latitude is but short the afflictions therefore of life cannot be long To live saith one is but to lie a dying Venire me oper tet praeterire ut horam Epist Multos often dunt terris bona fata ultrà esse sinunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Iliad l. 12. Thetis de Achille Dego à de ago Ita degimus quum quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minus fit nos unà Bèdman de Orig. Rev. 7.16 There is a time to be born and a time to die saith the wise-man He saith not There is a time to live for death borders upon life and a mans cradle stands in his grave Oh what a short cut hath the longest liver ab utro ad urnam from the womb to the tomb from the birth to the burial We chop into the earth before we are aware like a man that walking in a field covered with snow falls suddenly into a marle-pit Few and evil are the dayes of my pilgrimage saith old Iacob Evil they are but few and evil Man that is born of a woman is of few dayes and full of trouble Troublesome his dayes are but soon determining sharp his sufferings but short withal as the paines of a travelling woman whereunto they are oft compared Every day we yeeld somewhat to death and death at utmost cures all diseases as that Martyr said Secondly this life once ended heaven begins and makes amends for all For they shall hunger no more neither thirst any more nor shall the sun light on them nor any heat but the lamb shall feed them and lead them to the waters of life and God shall wipe away all tears from their eyes as a nurse doth from the eyes of her tender babe Now she is a sorry spouse saith one that cannot make shift with an uneasie horse while she rideth to see the consummation of her love with her betrothed husband I reckon saith that great Apostle that had seen as much of this and the other world as ever man saw that the afflictions of the present time are not worthy to be compared or are in no comparison worthy of the glory that shall be revealed in us Rom. 8.18 For