neighbourhood Jerusalem would take it in high scorn likely to be matched with Samaria so much slighted and shunned by her Ion. 4.9 as Papists now do to be set by Protestants Turks by Christians the word of a mussulman beares down all other testimony amongst them But this Prophet is very bold as it is said of Isay his coaetaneus Rom. 10.20 binds them both up in one bundle and spareth not to shew Judah their transgressions and the house of Jacob their sins Verse 2. Heare all ye people He beginneth as Esay in a lofty and stately stile powring himself out in a golden flood of words as Tully speaketh of Aristotles Politicks and calling for utmost attention and affection as knowing that he had to do with men more deaf then sea-monsters and more dull then the very earth they trod on which is therefore here commanded to hearken sith men that habitable part of Gods earth Pro. 8.31 will not heare and give eare wherein they are worse then the insensible creatures Psal 119.91 and let the Lord God be witnesse against you Here he turneth his speech to the refractary Jewes speaking to God as a righteous judge and swift witnesse Judex Judex vindex against them if they hearkened not to his message nisi pareant ideoque pereant the Lord from his holy temple that is let him testifie from heaven Psal 11.4 that he is displeased with you and that I have carefully sought your soules-health Or from his temple at Ierusalem wherein ye glory and where ye think ye have him as fast bound to you as the Tyrians had their idol Apollo whom they chained and nailed to a post that he might not forsake them when Alexander besieged their town and took it The Heathens had a trick when they besieged a city Macrob. lib. 3. cap. 9. Virg. Aeâ— 2. to call the Tutelar gods out of it by a certain charme as beleeving that it could not otherwise be taken In a like sense whereunto some have interpreted the following verses here Verse 3. For behold the Lord commeth out of his place that is say they out of Iudaea and his temple there leaving it to the Chaldaeans and Assyrians See Ezech. 3.12 and chapters 9.10 and 11. where God makes divers removes from the Cherubins to the threshold from thence to the East-gate from thence to mount Olivet quite out of the city chap. 11.23 and when God was gone then followed the fatall calamity in the ruine of the city But by Gods comming forth out of his place here I conceive is meant his descending from heaven to do justice on this hypocriticall nation Esay 26.21 and because hypocritis nihil stupidius hypocrites resting on their externall performances and priviledges will hardly be perswaded of any evill toward them Mic. 3.11 Is not the Lord say they amongst us none evill can come upon us therefore we have heare an emphaticall Ecce Behold the Lord commeth he is even upon the way already and will be here with the first He will come down as once at Sodom when their sin was very grievous Gen. 18.20 when they were overcharged with the superfluity of naughtinesse God came from heaven to give their land a vomit And so he would do here for Unregenerate Israel was to God as Ethiopia Am. 9.7 as the Rulers of Sodom and people of Gomorrah Esay 1.10 and tread upon the high-places of the earth the High and mighty Ones that having gotten on the top of their hillocks as so many Ants think themselves so much the better and safer repose confidence in their high places and strong-holds as Nebuchadnezzar did in his Babel Edom in his clifts of the rocks munitions of rocks Obad. 3. the rich fool in his heapes and hoards Luk. 12. these with their false confidences God will tread down in his anger and trample them in his fury as the mire of the streets he will bring down their strength to the earth and lay their honour in the dust Isa 63.3 6. Verse 4. And the mountaines shall be molten under him This is to the self-same sense Though men swell in their own eyes to the hugenesse of so many mountains and though gotten upon their hill of ice they think they shall never be moved Psal 30.6 7. yet when God with his devouring fire and everlasting burnings comes in presence these craggie mountains shall soon dissolve and melt as wax they shall be as waters poured down a descent they shall flow as a land-flood c. By which similitudes and familiar comparisons is notably set forth the irresistible wrath of God for the affrighting of hard-hearted sinners that they may take hold of his strength and make peace with him Esay 27.5 The valleys also shall be cleft The poorer sort also shall have their share in the common calamity God will neither spare the high for their might nor the base for their meannesse but Lords and losels together shall be as wax before the fire c. Wax is a poor fence against fire sticks and stubble against a strong torrent so humane force against divine judgements Verse 5. For the transgression of Iacob is all this Lest they should think either that these things were threatned in terrorem onely and would never be inflicted or else that they had not deserved such severity but that God should pour out his wrath rather upon the Heathen that knew him not and upon the families that called not on his name The Prophet here sheweth that Jacob was become a just object of Gods indignation by his transgressions or rebellions and the whole house of Israel by their sinnes there was a generall defection and therefore they must expect a generall destruction I or why the just Lord is in the middest thereof he will not do iniquity he will not acquit the guilty morning by morning doth he bring his judgements to light he faileth not but the unjust knoweth no shame will take no warning which is a just both presage and desert of his ruine What is the transgression of Iacob say they in a chatting way like these miscreants in Malachy that so worded it with God chap. 1. and 3. Is it not Samaria saith the Prophet in answer to that daring demand of theirs So what are the high-places of Iudah viz. the superstitions and carnall confidences thereof Is it not Jerusalem saith the Prophet Are not their capitall cities become their capitall sinnes Read we not of the calf of Samaria Hos 8.5 and did not her kings set up idols at Dan and Bethel and Gilgal and Beersheba As for Jerusalem had she not turned the very Temple into an high-place by resting in her ceremoniall services and sacrifices Did not some of her best kings wink at the high-places And Ahaz that stigmaticall Beliâ—list shut up Gods Temple and set up strange worships How then could these frontlesse fellowes ask What is the transgression c and What are the high-places c The Prophet goes not behind the door
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
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
5.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lastly like bellowes to blow up that sparke e 2 Tim. 1.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the spirit in another mans breast into a lively flame that else like a dull-seacoale sire if it be not now and then blowne or stirr'd up though there be no want of fuell yet will of it self at length dye and go out We will remember thy loves more then wine saith the spouse therefore the Virgins love thee f Can. 1.4 This fruit commeth upon the remembring and mentiong Christs loves that his Saints are confirmed and increased in it Those daughters of Ierusalem that at first wondred g Cant. 5.9 why the Church should make such adoe about Christ when they had conversed with her awhile and heard her speake with such a deal of admiration and affection they are inflamed and induced to seeke Christ with her h Cant. 6.1 God usually fines and siles the tongues of his upright ones to be trumpetters of his glory and beauty In setting forth whereof they have words at will their tongues never linn but become as the pen of a ready writer in speaking forth the things they have made concerning the king till such time as Gods people accord together to praise him for ever and ever i Ps 45.1 ult Reas 6. Contra sycophantae morsum non est remedium Seneca Lastly bad men shall be hereby 1. confuted the mouths of 〈◊〉 shall be stopt as are ever complayning of and accusing Christian meetings to be not for the better but for the worse scarce to any other purpose but to detract defame slander censure c. Or if such mouthes will not be shu yet the consciences of christians may rejoyce in their contrary innocency and not be dejected by such false testimony 2. they shall be deseated and disappointed hereby of their devilish purposes and practises of casting down starrs from heaven k Rev. 12.4 and deceiving if it were possible the very elect l Mat. 24.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So far forth as to be led away by the errour of the wicked and so to fall from their owne stedfastnes m 2 Pet. 3.17 All ungodly persons and they have it by kinde too from their father the devill n Ioh. 8.44 are strangly ambitious of sending the plague to their neighbours with the Ekronites o 1 Sam. 5. Hab. 1.13 of drawing others into partnership of their condemnation of devouring the men more righteous then themselves p Mat. 23 15 They compasse sea and land saith our Lord to make a Proselyte which when they have done they make him two-fold more the children of hell then themselves p Mat. 23 15 The devill also is a busie walker q 1 Pet. 5.8 a great compasse r Iob 1.7 Pecora fratris tui errantia jubet ut redueas fraâ—ri tue nedum ipsum sibi Tertul. seeking whom he may devour And is it not good reason that we should walke as fast and compasse our weake brethren round seeking whom we may deliver from the devill and his instruments who like a wall-nut-tree roote labour to imbitter all the rootes that are about them SECT III. Vse 1. Reproof of idle and evil speakers together NOw for Application First take notice with me by this point Vse what cause we have all to cry out with David Help Lord for the godly man ceafeth for the faithfull fail from among the children of men They speak indeed and speak often but alasse 't is vanity they speak every man to his neighbour with slattering lips and with a double heart do they speak Å¿ Ps 12 1 2 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythag. Inter mille secularium sermonumtalenta vix cemum denarios peteris invenire spiri tualium verboborum imo nec decem q idem obolos Cassiod in cap 1. Mat. How much better were it for such to keep silence then so to vent themselves as most men do in their carnall conventicles and good-fellow-meetings nay in their trading and trafficking and ordinary commerce and inter-dealing Wherein what shall a man hear from them the whole day throughout but words at the best waste and idle but for the wost part grossely wicked and evil vile and venemous speeches rotten and stinking communication t Ephes 4.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—trefio men bringing up their excrements as it were by a peristaltick motion as Physicians call it in the disease they terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thorow the dung-port u Neh. 3.13 of their foul mouthes to the annoying of some and corrupting of others For evil words corrupt good manners x â—C 1.15.33 They are the Devils drivel Thus it is with the more rude and outragious And for the civiller sort of those that are not yet fanctified the plague of the serpent fies sore upon them alwayes to be feeding upon dust y Gen. 3 15 talking of trash altogether They are of the earth they speak of the earth and the earth hears them z 1 Joh. 4.5 3 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terram redolet Beza terrenus est Eâ—asm terra est August Amidst all which let a man seek to charme their tongues interrupting and bespeaking them as once the Prophet with O earth earth earth hear the word of the Lord a Ier. 22.29 Ye that are earth by creation earth by corruption earth by resolution for dust thou art and to dust thou shalt returne b Gen. 3.9 Hear and give ear bee not proud for the Lord hath spoken it Give glory to the Lord your God c Jer. 13.15 16 c. they turn the deaf ear with the perverse adder to such wholesome enchantments d Psal 58.5 and grow as sick of such a one straight as the Gergesites were of our Saviour e Mat 8 Good conference they count plain babbling as the Athenians esteemed Pauls preaching f Acts 17.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metaph ab aviculis quae garâ—itu perpetuo sunt molestae they find no more rellish therein then in the white of an egge or a dry chip Nay they hold it the onely marre-mirth as one speaks able to damp all the jollity and to cast the whole company into dumps of Melancholy Which to prevent they do their utmost to drown the shrikes of their awakened consciences with a louder volley of the language of hell pouring out themselves in a great deal of froth and filth refuse and rotten speeches * Cyprianus notavit inter omnes partes divuis â—llius de quo habetur parabola Luk. 16 24. â—â— linguam perpeti acerbissima tormenta quia plus lingua ore peccaverat Epist l. 1 ep 3 base and bedlam talk oathes and blasphemies scoffes and scurrilities against the power of godlinesse and professours of Religion Lo this is all that many men do toward the practise of the point in hand â—nstead of strengthening the
shall stop him If Salomon delight to search out the secrets of wisdom what shall be hid from him If Somson delight in Daliance what will h not dare to do for it if Ahashueroh delight in Esther what may not she have of him If the Lord delight in us saith Caleb then be will bring us into this land of giants and give it us As if he hath no delight in me said David behold here I am let him do to me as seemeth good to him But now the Lord doth delight in every David and will shew him yea seal up unto him the sure mercies of day He delights in mercy saith the Prophet yea such a mercy saith the Apostle he rejoyceth against judgement and glories over it as over his adversary whom he hath subdued Hence it was that he erected himself of old not a judgment-seat but a mercy-seat in the midst of his people as one that settled himself to shew them mercy When the Judge sate him down in the gates of Israel it was to do justice Psal 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. When the scorner sits him down in the chair of pestilence he will scoff to some purpose so now that God sits in his mercy-seat he will surely shew mercy with ease yea a multitude of mercies When a man hath setled himself in his seat it 's supposed he is at ease and a small matter shall not raise him God is never more at ease as I may say and better pleased then when he is in his mercy-seat in his throne of grace Hence he is said to rise out of his place Heb. 4.16 to punish the inhabitants of the earth for their iniquity Esay 26.21 and to do his work his strange work when he is to do justice Esay 28.21 It is an act neither so proper to him for it is his strange work nor so pleasant to him for he riseth out of his place to do it which is a kinde of diseasement and a pain to him especially from whom mercie flows as freely and as naturally as light from the sun hony from the comb water from the well-spring He quits himself in it as well apaid thereof he rests in his love and will seek no farther Zeph. 3.17 This mercy-seat was the cover of the Ark where the two tables of the Law lay to note the blessednesse of those that receive mercy their iniquity is forgiven their sin is covered Again from this mercy-seate Psal 32.1 scituate not between the Seraphim those flaming executioners of justice Isa 6. but between the Cherubims as ministers of mercy the Lord shewed himself Act. 7. and gave forth the lively oracles as St. Steven stiles them Once he spake from the burning bush or smoaking mountain so terrible that Moses himself said I exceedingly fear and quake This was mount Sina in Arabia But we are come to mount Sion c. Heb. 12.21.22 and upon all the glory now there is a covering or mercy-seat Isa 4.5 The tabernacle of God is with men and he will dwell with them Rev. 21.3 Jerusalem which is from above is now called the throne of the Lord and all nations flock unto it Jer. 3. God puts them among the children of his love and saith to each of his Thou shalt call me my father and shalt not turn away from me Jer. 17.19 Therefore are they before the throne of God answerable to the ancient mercy-seat serving him day and night in his temple Rev. 7.15 Where the Angel of his presence Jesus Christ offers their services powring in of his incense with the prayer of all Saints upon the golden altar which is before the throne Rev. 8.3 And hence it is that the good Lord pardoneth every one that prepareth his heart to seek God 2 Chr. 30.18 19. though he be not clensed according to the purification of the Sanctuary that he winks at small-faults shall I say and spares them as a man spares his own son that serves him nay that he pardoneth iniquity and passeth by transgression or treason he retaineth not his anger for ever seem he never so much displeased and all because mercy pleaseth him which puts the prophet to his patheticall exclamation by way of wonderment Who is a God like unto thee c. SECT III. ANd that is the rise of our second Reason from God Reas 2 who therefore spares his people as a father his childe that they may 1. praise him for present yea for ever Cretae Jovis est imago auribus carens ait Plutarchus Non enim convenit audiri ab eo quenquam qui omnium dominus sit princeps Plut. Mor. Lucianus fingit cancellos in coelo per quos Jupiter certo tempore homines respiciat quo solummodo tempore petentes exaudiantur Psal 48.10 Tollens iniquitatem peccatuÌ„ scelus sic enim exprimitur magnitudo clementiae quod non levibus tantum delictis det veniam sed graviss quibusque sceleribus Calvin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim 1.14 that he may fill their mouths with laughter and their tongues with triumph that they may say among the heathen The Lord hath done great things for them that they may say among the saints Their Rock is not as our Rock our enemies themselves being judges Oh who is God like unto thee â— The Gods of the Nations are idols And we know that an idol is nothing and that of nothing nothing comes of such dung-hill deities no mercy is to be expected they cannot work beyond the sphere of their activity But our God is in the heavens and as the heavens are high above the earth so great is his mercy toward them that fear him He is a great God and a great King above all Gods And as himself is great so is his mercy and so also is his glory For according to thy name O Lord so also is thy praise unto the ends of the earth Now what is Gods name Heare it from his own mouth Iehovah Iehovah God mercifull and gracious c. forgiving iniquity transgression and sin that is all sorts of sins though never so heavy never so heinous Naturall pollution actuall transgression stifneckt presumption all sins and blasphemies shall be forgiven to the sons of men saith our Saviour how much more the involuntary slips of the saints their unavoidable infirmities their sins of daily incuâ—sion for which also there is provided a pardon of course it needs no more but suing out It is the glory of a man to pass by a transgression saith Solomon Prov. 19.11 And it makes no lesse for the glory of God that he pardons the iniquity of his people that he multiplyeth pardons as they multiply sins Esay 55.7 that where grace aboundeth then doth grace superabound or abounds to flowing over as the word there signifieth that they cannot commit more then he will remit Surely hereby the power of our Lord appears to be exceeding great and as true as he liveth
people which were such as they could not help Heb. 9.7 but there ignorance being affected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was an high degree of ingratitude and impudence and a very great aggravation of their sin it made it to be sin with an accent wickedness with a witness Israel was herein worse then the Ox and the Asse that knowes his owner and his masters crib Isai 1.3 they fell below the stirrop of reason nay of sense Hence God so stomacketh the matter both there and here Non semel hoc peccatum carpit saith Mercer he cannot satisfie himself in saying how much it troubled him to be thus unkindly ungratefully and unreasonably dealt withall it runneth in his thoughts his heart is grieved at it and he must vent himself And when he hath told his grief and aggravated his wrong yet he hath not done with it but is upon it again and again still convincing upbraiding charging Israel for their foul and inexcusable unfaithfulness and unthankfulness Eandem sententiam quia sancta et necessaria est repetit saith Oecolampadius here he repeates over the same he had said before out of the trouble of his spirit and that they might once lay it to heart and be humbled that I gave her corn and wine and oil c. A great deal more then she reckons upon v. 5 and yet payes her rent there to a wrong Landlord too God is well content that we have the benefit and comfort of his creatures so he may have the praise this is all the rent he lookes for and this he indents with us for Psal 50.15 the Saints also knowing his mind promise it him and bind themselves to it as did Jacob Gen. 28.20 21. David Psal 51.14 For they know that ingratitude forfeits all as in this text She would not know Hieron in locum but I le make her know ut qui ex copia datorem non senserunt sentiant ex penuria for she shall fast another while and go naked c. like as the Merchants non-payment of customs may prove the utter losse of all his commodities Hence their first care to see God in all as Moses often urgeth this people in Deuteronomie to tast the superabundant sweetness of God in the sweetness of the creatures to look upon all as swimming towards them in the blood of Christ as being a piece of his purchase and this exceedingly sweetneth all their comforts God give thee the dew of heaven saith Isaac to his son Jacob Gen. 27.28 Profane Esau likewise had the like but not with a God give thee neither cared he how he had it so he had it any way but it is otherwise with the Saints See but the difference in these two brethren long after this Gen. 33.9.11 Esau as a mere naturall man contenting himself like a bruit beast made and taken to be destroyed with a naturall use of the creature cryes out I have enough my brother keep that thou hast to thy self But mark how Jacob delivers himself in another manner Take I pray thee my blessing that is brought to thee because God hath dealt graciously with me and because I have enough See a like difference between the rich fools Habes multa Thou hast much goods laid up for many years Luke 12.19 and Davids doxology 1 Chron. 29.13.16 O Lord our God all this store cometh of thine hand and is all thine own And to the same purpose speaks Eliezer Gen. 24.35 The Lord hath given my master flocks herds silver gold c. and Job chap. 1.21 The neglect of this observing of God and ascribing all to him is the source of much sin in the world and the mother of much mischief Jer. 2.5 God chargeth his people that they were gone far from him and had made his heritage an abomination vers 7. and why but because they did not say Where is the Lord that brought us up out of the Land of Egypt c. vers 6. Were men but sensible of what God doth for them every day and hour they could not in equity and common ingenuity serve him as they do He preserveth and provideth for us all layes us down and takes us up gives us all things richly to enjoy commanding the best of his creatures to cater for us Hos 2.21 and to bring us in the best of the best for our subsistence Psal 8. Every good gift temporall and perfect giving spirituall and eternall cometh from the Father of lights as naturally and as constantly as light doth from the Sun or water from the Seal Jam. 1.17 Let us therefore imitate those Lights of heaven and rivers of the earth do all the good we can with those good things God hath given us corn wine silver gold c. and then reflect back toward and return all the glory and praise unto the Sun of our righteousness and Sea of our salvation The beams of the Moon and Stars return as far back to glorifie the face of the Sun which gave them their beauty as they can possibly Let us semblably ever send back to Gods own glorious self the honour of all his gifts by a fruitfull improvement of them and fresh songs of praise Let the streams of Gods daily bounty lead us as the water-course doth either upward to the spring or downward to the main Ocean to the source and Fountain whence they flow Let the returns we make be from God of God to God from him as the Efficient of him as the Material and to him as the finall cause David joyneth these three together Psal 86.4 5. And Paul Rom. 11. ult In fine let us labour to be like the full ears of corn that hang down the head toward the earth their originall Or if any be so graciously exalted so freely favoured above his fellowes that his stalk is so stiffe that it beareth him up above the rest of his ridge let him look up to heaven not in thoughts of pride but humble vowes of thankfulness Be not as horse and mule that drink of the brook but never think of the spring or as swine that haunch up the mast but never look up to the tree or as the barren earth that swallowes the seed but returnes nothing to the sower c. which they have prepared for Baal Or wherewith they have made Baal lavishing gold out of the bag and weighing silver in the ballance they hired a gold smith and he made it a God they fall down yea they worship Esay 46 6. This Baal was a special Idol of the Zidonians but first of the Chaldees who called him Bel the Carginians Bal whence those compositions Hannibal Hasdrubal as amongst the Babylonians Belteshazzar Mehetabel c. Varro though a Heathen inveighes much against idols and images and saith Errorem auxerunt metum dempserunt that they that first brought them increased errour and took away fear Plutarch saith it is sacriledge to worship by images c. It is thought they
Ac si puderet ipsum cum putidis hircis verba facere as if he were ashamed to speak any longer to such stinking goats Separates they were but of the worst sort they separated themselves with harlots they gat into by-corners far from company specially of those that know them that they might more freely act filthinesse Auson But what could the Heathen say Turpe quid acturus Te sine teste time Conscience is a thousand witnesses and men must not think long to lie hid for God will be a swift witnesse against the adulterers Mal. 3.5 and it may be bring them into all evil in the middest of the Congregation and assembly Prov. 5.14 See the Notes on both places Some render it They beget bastards such as the Mule is which also hath his name pered ijpparedu from this root Or they shall be unfruitfull as the Mule Wantonnesse is commonly punished with want of children See the note above on verse 10 Those children that they had took after them it appeareth here they were naught by kind as being an adulterous gâ—â—eration a seed of evil-doers a race of rebels and therefore it was no matter how little they multiplied Let those that have children and others under their charge keep home as much as may be and not be separate from their families with whores especially lest their daughters mean-while commit whoredome counted but a trick of youth a sin that that slippery age may easily slip into and not easily be descried Pro. 30.19 and their spouses commit adultery by occasion of their leud absence and to cry quittance with them at home Let them also make Nebuchadnezzars law that none under their roof say or do ought against the God of heaven Dan. 3.29 and themselves be first in the practise of it as so many living lawes walking statutes so may they hope to keep their houses chast and honest and provide for the credit and comfort both of themselves and of theirs And they sacrifice with harlots Heb. Holy-harlots sacrificing-harlots such as Solomon speaketh of Prov. 7.14 and as those wicked women that lay with Elies sonnes at the door of the Tabernacle 1 Sam. 2.22 Or as King Edward the fourth his holy whore as he used to call her that came to him out of a Nunnery Speed when he list to send for her His kinsman Lewis the eleventh of France knowing his disposition invited him to the French Court promising him his choice of Beauties there and adding Adhibebimus tibi Cardinalem Burbonium Comin then shall Cardinall Burbon shrieve you and absolve you of all your misdoings c. 'T is well enough known what foul work the Heathens made at their sacra Eleusinia Bacchanalia Lupe câ—lia priapeia the same with the sacrificing to Baal-Peor as Hierom holds And to these this Text may seem to refer and this people too have separated themselves to that shame Therefore the people that doth not understand shall fall Heb. shall be beaten as some render it shall be perplexed and troubled so as they know not what to do or how to help themselves as Aben-ezra from the Arabick The Chaldee interprets it collidetur shall be dashed in pieces Ignorance is much instanced and threatned in this Chap. three or four severall times at least Omnis peccant est ignorans Not because men sin onely by ignorance as the Platonists think but 1. to aggravate the hatefulnesse of this sinne which men use so to excuse and extenuate 2. to taunt and abase the rebellious nature of man who now is set in grosse ignorance and ready to pitch headlong into hell as the just guerdon of his aspiring and reaching after forbidden knowledge 3. because ignorance affected especially is the source of many sins and a main support of Satans kingdome See the Notes above on verses 1 6 c. Verse 15. Though thou Israel play the harlot yet let not Iudah offend Lest if God lose his glory among them too he lose it altogether Iudah was grown almost as good as Israel in the dayes of that stigmatick Ahaz especially 2 Chron. 28. Aholibamah as Aholibah Ezek. 16. But let it not be so saith the Prophet sith not to be warned by the harmes of another is a just both presage and desert of ruine Alterius igitur perditio tua sit cautio Seest thou another shipwrackt look well to thine own tackling God will take that from Israel that he will not from Judah because these had many means and priviledges that the other had not as the Temple Priests Ordinances c. Now good-turnes aggravate unkindnesses and mens offences are increased by their obligations Iudah was and would be therefore the worse because they ought to have been better And God can better bear with aliants then with his own people when they offend The Philistims may cart the Ark but if David do it wo be to Vzzah You onely haue I known of all the families of the earth therefore whosoever scape I will punish you for all iniquities Amos 3.2 The unkindnesse of your sins is more then all the rest it grieves Gods Spirit and goes neer his heart c. Come not ye unto Gilgal neither go ye up to Bethaven Alias Bethel the house of God so called by Iacob who there had visions of God and said How fearfull is this place It is even the house of God and gate of heaven But now it was become the hate of heaven and gate to destruction as being abused to idolatry Corruptio optimi fit pessima Bethel is become Beth-aven the house of iniquity and misery of sin and of sorrow for their sorrows shall be multiplied that hasten after another God Psal 16.4 The word there rendred sorrows signifieth also idols Psal 115.4 and 106.36 Gnatsahim because they that worship them are sure of sorrows Come not therefore to Gilgal c. Gilgal was the key of Canaan scituate between Jordan and Jericho famous for sundry services there performed to God as were easie to instance but now basely abused to Idol-worship Hence this charge and the like in Amos chap. 5.5 not to come neer it and the rather because it was a border Town Exod. 23.7 Prov. 5.8 1 Tim. 6.5 and so more dangerous Keep thee far from an evil matter saith Moses Come not nigh the doors of the harlots house saith Solomon From such stand off or keep aloof saith Paul Shun them as the Sea-man doth sands and shelves as the same Apostles word imports 1 Thes 3.6 A man cannot touch such pitch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but hee shall be defiled nor live any while in Mauritania but hee shall be discoloured Cum fueris Romae c. Let them look to it that so much affect to see Italy Rome the Pope the Masse c. But what dost thou here Elias may God well say as 1 King 19.9 What protection hast thou here either from infection of sin or infliction of
12. do yeeld their strength i. e. their utmost fruits which they could not do without God into whom therefore the Prophet Hosea rightly resolveth the genealogie of corn wine oil c. Hos 2.22 It is no otherwise with us in spirituall regards For though we have grace yet we cannot bring forth that grace to act without new grace like as trees though they be fitted to bear fruits yet without the influence of the heavens Aug. Enchir. chap. 32. they cannot put forth that fitnesse in fruit Nolentem praevenit Deus ut velit volentem subsequitur ne frustra velit Verse 23. Be glad then ye children of Zion ye righteous Ones Psal 32.11 and none else for joy is the Just mans portion and none have any reason to rejoyce but such nay they are flatly forbidden it Hos 9.1 See the Note there Let Israel rejoyce in him that made him let the children of Zion be joyfull in their king Let the Saints be joyfull in glory Gaudeant in re gaudeant in spe Psal 139.2.5 gaudeant de possessione gaudeant de promissione saith Bernard If Plato could tell the Musicians Philosophers knew how to dine and sup without them they could bee merry without a fidler how much more may Zions children Be it that there is a cord in the sinne of the wicked to strangle their joy with yet the righteous sing and are merry Prov. 29.6 In the greatest fail of all outward comforts they can rejoyce in the Lord their God as here and as David at the sack of Ziklag 1 Sam. 30.6 and Habakkuk amidst all the miseries of the world and malice of Satan Habak 3.17 It is in the Lord their God that they rejoyce it is an holy and spirituall joy not profane and carnall as is the worldlings who feedeth upon ashes c. Esay 44.20 rejoyceth in a thing of nought Am. 6.13 his joy is no better then a little counterfeit complexion crackling of thorns c. For he hath given you the former rain moderately as a pledge of his love and as a fruit of the Covenant Moderate showers ye shall have neither too much nor too hastie rain of righteousnesse in such measure and moderation as shall be needfull and he will cause to come downe for you The vanities of the Heathen cannot give rain Jer. 14.22 nor can the heavens yeeld showers God therefore must be waited upon Jam. 5.7 and prayed unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 18. and the thundring Legion so famous in Church-history He must not have cause given him to complain of mens brutishnesse and inadvertency as Jer. 10.13 14. the former rain that fell in October when they had sown 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint James calleth it the morning-rain chap. 5.7 and the latter rain Heb. the gathering rain because it fills and fits the corn for ingathering as falling about May and a little afore their harvest In the first not moneth but primo quoquo tempore as soon as is fit See Zech. 10.1 with the Note Verse 24. And the floors shall be full of wheat Such fatness shall Gods footsteps drop that your houses shall be full of all precious and pleasant riches Prov. 24.4 so that you shall as rich men love to do de pleno tollere acervo Onely take heed you have not as that rich fool aenimam triticeam a wheaten soul that your abundance get not within you as the Pharisees did Lvke 11.41 so that they did not more possesse then were possessed by what they had that ye set not your hearts upon your riches Psal 62.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 difficile est opibus non â—radere mentens Mortial and the fats shall overflow There shall be plenty of all things as Prov. 3.10 the fruits and effect of that rain promised before And doth not God daily turn water into wine when of water falling upon the vine and concocted by the heat of the Sun he produceth the grape whence wine is pressed Verse 25. And I will restore to you the yeers c. I will so make up your former losses that there shall remain no signe nor sense thereof See a like promise Zech. 10.6 they shall be as though I had not cast them off with the Note there See also Esay 60.10 my great army sc the locusts see above verse 2 5 11. Magaleh chesoth Matteh cheloth Kimchi God is Lord of Hosts and as the Rabbines well observe he hath the upper and lower troops as his horse and foot ready prest Verse 26. And ye shall eat in plenty and be satisfied which what a great blessing it is see Hagg. 1.6 with the Note and Eccles 6.1 2. with the Note and praise the Name of the Lord your God Not haunch up Gods creatures as swine do swill but tasting the sweetnesse of the Creatour in them lift up many an humble joyfull and thankfull heart to Him This was better then the former blessing for naturally fulnesse breeds forgetfulnesse of God Deut. 32.15 That hath dealt wonderously with you Heb. ad mirificandum sc in so sudden and strange a change of his hand whereby he hath made himself marvailous as he delights to do by working wonders such as mans power connot perform nor reason reach unto and my people shall never be ashamed As they have been among the heathen ver 19. and as those are that pray to no purpose Deo confisi nunquam confusi Their faith is unfained and therefore their hopes unfaileable Rom. 5.5 Verse 27. And ye shall know that I am in the mid'st of Israel These temporall blessings shall seal up my love to you and presence of grace with you True it is that no man knoweth either love or hatred by all that is before them Eccles 9.1 because all things come alike to all verse 2. But yet from this text we may comfortably conclude that if the good things of this life make us more cheerfull thankfull hopefull if Mercy excite us to duty and the sense of Gods love makes us love God his wayes and people with a desire to love them more then we are loved of God who is in us of a truth 1 Ioh. 4.10 19. and we may know it too For if instinct of nature teach dammes to know their young ones and the young their dammes shall not Gods spirit teach us to know him that he is in the middest of us not by his omnipresence only but by his gratious presence yea that he is the Lord our God and none else and that while we hold us to this anhcor-hold of the faithfull soul we shall never be ashamed Psal 31.1 That was a brave speech of Luther and one of those that a man would fetch upon his knees from Rome or Jerusalem to be author of them Joh. Manl. loc com pag. 145. Ipse videret ubi anima mea mansura sit qui pro ea sic solicitus fuit ut vitam pro ea posuerit Let
by one Ralph Lurdain and burnt at Chelmsford where afterwards the same Lurdain was hang'd for stealing an horse blood and fire c. Signes terrifying and testifying the wrath and displeasure of God for the sinns of men and such a face of the whole Fabrick of the Vniverse as that all the parts thereof may seem to have conspired for the destruction of mankind Before the wart betwixt Pompey and Caesar the sea seemed to be bloody Superique minaces Prodiglis terras implerant ethera Lucan lib. 1. monstra enumerans quae bellum civila praecesserunt pontum Ignota obscurae viderunt sydera noctes Ardentemque polum flammis coeloque volantes Obliquas per inane faces Fulgura fallaci micuerunt crebra sereno Et varias ignis denso dedit aere formas Before Caesars death not only drops of blood fell from heaven but also pits and pooles flowed with blood puteique cruore Mutati In the year of grace 874. Claudian lib. 1. in Eutrop. Funcc chron at Brixia in the enterance of Italy rained blood for three dayes and three nights together In the yeare 1505. there appeared in Germany upon peoples garments and womens rocks as they were spinning diverse prints and tokens of the nailes of the spunge of the spear of the Lords coate and of bloody crosses c. Maximilian the Emperour had and shewed the same to Francis Mirandula who wrot thereupon his book called Staurostichon wherein are these verses Nonignota cano Act. Mon. fol. 769. Caesar monstravit ipsi Videmus innumeros prompsit Germania testes It is not many yeares since a showre of blood fell about Glocester if our intelligence deceived us not Such prodigies are usually sad presages nec inania terriculamenta haec esse In lsc. res ipsa testatur saith Gualther here and event proveth that these are no vaine fray-bugs By fire here understand those terrible flaming apparitions in the ayre lightenings comets c. portending lamentable calamities Such there were to be seen as I have heard from eye-witnesses on that very night wherein the Powder-plot was detected and defeated in a very terrible manner And such were those Meteors in the likenesse of fiery serpents that fell here Anno 788. before the Invasion of the Danes whereunto we may adde the new-starre that appeared in Cassiopeja in November 1572. Camd. Elisah and continued sixteen moneths soon after which Charles the 9 of France Author of the Parisian Massacre died of exceeding bleeding at severall parts of his body inter horribilium blasphemiarum diras saith the Historian cursing and swearing And lastly that prodigious Comet Anno. 1618. forerunner of the German warres and our late troubles whatever is yet behind to be suffered by us Certainly if the sorcerors of Egypt were amongst us they would wonder at mens stupendious stupidity and tell them that these extraordinary occurrents in heaven and earth were the very finger of God for their warning and pillars of smoke Heb. palmes of smoke so Cant. 3.6 by similitude because tall and straight as palme-trees which also lift up themselves under their burthen and will not be held down Smoaky vapours mounting upright are fitly compared thereunto Elationes fumi so Tremellius Verse 31. The Sun shall be turned into darknesse and the Moon into blood by strange and stupendious Eclipses such as was that of the Moon for 12. nights together a little before the last destruction of Jerusalem and that of the Sun this present 29 day of March 1652. wherein I writ these things but could scarce see to write or forbeare to behold for though busy enough to bring this work to an end if God please yet I cannot say as the Duke of Alva did to the king of France who asked him whether he had observed the late great Eclipse No said he I have so much to do upon earth that I have no leisure to look toward heaven Of this dayes Eclipse I may well say as Lucan doth of another Ipse caput medio Titan cum ferret Olympo Condidit ardentes atra caligine currus Involvitque Lucan lib. 1. orbem tenebris gentesque coegit Desperare diem I heartily pray it do not presage a dreafull eclipse of the Sun of Christs glorious gospell amongst us that this bright Sun should go down at noon over our heades and our earth be darkened in the clear day Amos 8.9 And let every good soul pray that that dismall day may never arise unto us wherein it shall be said that this glory is departed from our English Israel nobiscum Christe maneto Extingui lucem nec patiare tuam and the moon into blood that is into rednesse as it was likewise on the 15. day of this instant March in the morning Two such Eclipses so neer together having seldome been seen I fear we may have cause ere the yeer come about to sing sadly with the Poet Signa dabant luctus superi haud incerta futuri Ovid. Metam lib. 15. Saepe faces visae solis quoque tristis imago Caerulus vultum ferrugine Lucifer atrâ Sparsus erat sparsi lunares sanguine currus Before the great and the terrible day of the Lord come i.e. the great day of generall judgement called here the great day because the great God will on that day do great things and determine of great matters and the terrible day because it is a day of anger and of wrath Rom. 2.5 Rev. 6.17 yea the day of the declaration of the just judgement of God according to the Gospel Rom. 2.5 16. It is elsewhere called That day by an appellative proper Mar. 13.32 Luk. 21.34 Mat. 7.22 That day of note wherein God will break filence execute judgement upon all and convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him Jude 15. Enoch foretold this great day before Noah did the deluge this day is longer before it comes but shall be more terrible when it is come Whether it shall come in the yeer of our Lord 1657. Alsted Chronol p 494. as some have gathered out of the numerall letters of these two words Mundi Conflagratio and because the yeer of the World 1657. was the yeer of the Flood let time determine I have nothing to say to it Verse 32. And it shall come to passe that whosoeveer c. Lest any good soul hearing the former heavy menaces should say with the disciples Mark 10.26 Who then can be saved Or with these Despondents in Jeremy chap. 2.25 There is no hope the Prophet concludeth with this comfortable Coroliary Whosoever shall call upon the name of the Lord yea that but nameth the name of Christ in faithfull prayer desiring and endeavouring to depart from iniquity 2 Tim 2.19 the same shall be delivered He shall have safety here and salvation hereafter Rom 10.13 Watch ye therefore
Bragadochios Verse 9. Therefore as I live This is Gods oath so As true as I live Num. 14.21 with Psal 95.10 therefore they are to blame that use it in their common talk Surely Moab shal be as Sodom c. Whereas they think that I either hear not their revilings or regard them not I shall make Moab and Ammon smart and smoak for them even the breeding of nettles and salt pits They shall not indeed be consumed with fire from heaven but their land shall lie waste for a long season Nettles grow in barren places and are good for nothing unlesse it be the buds at first coming Pliny writeth Hist Nat. l. 31. c. 7. that where salt is digg'd little good else groweth See Judg. 9.45 Psal 107.34 for a perpetuall desolation Certain it is that those nations carried captive by Nebuchadnezzar were never restored but that in after-times a mixt multitude of vagrants out of many nations met there taking upon them the old title of Arabians and living by rapine and robbery Out of these came Mahomet founder of the Turkish Empire and Superstition who overturned the Christian Churches there planted by the Apostles as was here fore-prophecied The residne of my people shall spoil them c. See verse 7. Confer Gal. 1.17 and soon over-run all the East and South as Popery did all the West and North at the same time Verse 10. This shall they have for their pride Moabites were as much noted for their pride as now the Spaniards are and are therefore here devoted to destruction Pride goeth before a fall c. A bulging wall stands not long a joynt luxated and swelled till that be down cannot be set God resisteth the proud 1 Pet. 5.5 he bringeth those ungodly down to the ground Psal 147.6 because they have reproached c. And all this out of the pride of their hearts which breaketh out as a master-pock in their carriage so that the pride of Moab testifieth to his face and it shall be to him an abomination of desolation Verse 11. The Lord will be terrible unto them For he shall march forth in battle-array against proud persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5.5 and stain the pride of all their glory he will pull them down from their pinacle of self-exaltation and make them know themselves to be but men Attilas king of the Hunnes proudly gave out that the starres fell before him the earth trembled at his presence and that hee would bee the scourge of all nations But what became of him He died suddenly by a flux of blood P. Jovius breaking out at his mouth and choking him on his wedding-day at night It were easie to instance further in Pharaoh Nebuchadnezzar Antiochus Herod the king of Tyre Psal 76.12 c. With God is terrible Majesty Job 37.22 he is terrible to the kings of the earth whiles he cutteth off their spirits Heb. he slippeth them off as one should slip off a flower betwixt ones fingers or a bunch of grapes off the vine so soon is the businesse done For he will famish all the gods of the earth He will cast them into an atrophy into a consumption This was fulfilled partly when Nebuc◠adnezzar destroyed the Nations Dan. 4. and proclaimed the true God to be the onely God but principally when Christ came in the flesh and sent out his Apostles to decry those Heathen deities and to preach the everlasting Gospel saying with a loud voice Fear God and give glory to him c and worship him that made heaven earth sea and fountains of waters Rev. 14.7 Now it was that Satan fell like lightening from heaven the oracles were silenced the Heathen Emperours amazed at the prevailing power of the Gospel in despite of them the very names of most of the gods of the earth were abolished the Temple of Apollo at Delphos fired from heaven and at that very time when Julians embassadours were there to enquire what should be the issue of the Persian warr Thus the Heathen superstition fell flat to the ground their gods were famished for want of worshippers and sacrifices c. And the same we hope and wait for to befall the Antichristian rout and religion That Idol is grown very leane and hath lost a collop as we say Bellarmine is very sensible Lib. 3. de Pont. Rom. cap. 21. and bewailes the businesse that ever since we began to count and call the Pope Antichrist he hath suffered no small decayes and losses in the christian churches He hath indeed and more and more shall do till he be left as leane as a rake and all his plumes pulled his credit crackt his honour laid in the dust and men shall worship him Heb. bow down to him He is thy Lord and bow thou down unto him Psal 45.11 Body and soule both must stoop to God Zanchy and both at once 2 Cor. 6.20 Swenck feldians Stinkfeldians Luther called them from their ill savour take away all externall service so do the Nicodemites Hypocrites draw nigh to God with their lipps only when their hearts are elsewhere their bodies are in sacellis their hearts in sacculis as Ezek. 33.31 But the true Israelites give God both inward and outward worship he doth ponere dextram in pectore as Persius phraseth it being shod with the preparation of the Gospel he treads it not awry neither too much outward as the formalist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor too much inward as the Swenckfeldian He looks upon our late worship-scorners our high-attainers as the last brood of Beelzebub and reckons that to cast off ordinances is to cast away the remedy 2 Chron. 36.15 16. Prov. 29.1 every one from his place Not at Jerusalem only as once Ioh. 4.21 but in all places pure hands and hearts shall be lift up without wrath without doubting 1 Tim. 2.8 both in church and chamber any place whatsoever shall be a sufficient oratory so that God be worshipped in spirit and in truth and the publike not neglected even all the Isles of the Heathen that is all countries though not encompassed with the sea for the Jews called all lands Islands which they could not come at but by water That God shall be worshipped in the foure corners of the earth see the Note on Deut. 6.4 It was the last speech of dying Chrysostom Glory be to God from all creatures Let the Jesuites at the end of their books subscribe Laus Deo beatae Virgini Let this be the badge of the Beast let us cry To God alone be glory all the world ever Verse 12. Ye Ethiopians also ye shall be slaine by my sword which is long enough to reach you though far remote The Poets faine that Jupiter was wont to be feasted by the Ethiopians but that shall not save them from Gods sore and great strong sword Nebuchadnezzar to whom God had given Ethiopia and Egypt and Saba as a ransome for his people
Qui custodiunt me sc as their most precious treasure wherein they hold themselves very happy and wealthy though otherwise poor and indigent Knew that it was the word of the Lord Were sensible of Gods heavy displeasure upon the land which others passed by as a common occurrence or a chance of war The Elect made benefit of that generall visitation and acknowledged that the warres moved by the Romans were the effects of Gods providence according to the ancient prophecies This the rich and noble whose hearts were fat as grease Psal 119.70 Qui animas etiam incarnaverunt who were desperately bard and bruitish took no notice of Verse 12. If ye think good give me my price Pay me for my pains lay mee down my shepherds wages Is not the labourer worthy of his hire Shall I be forced to say of you as my servant David of Nabal that unthankfull churl Surely in vain have I kept all that this fellow had in the wilderness 1 Sam. 25.21 so that nothing was missed of all that pertained unto him and he hath requited me evil for good If God will be Davids shepherd David will dwell in Gods house to all perpetuity Psal 23.1 6. If the Lord deal bountifully with him he will sit down and bethink himself what to render unto the Lord for all his benefits Psal 116.7 12. A Christian counts all that he can do for God by way of retribution but a little of that much he could beteem him and thinks nothing more unbeseeming himself then to receive the grace of God in vain His two mites of thankfulnesse and obedience he daily presents and then cries out as the poor Grecian did to the Emperour If I had a better present thou shouldst be sure of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Ingratitude is a grave which receives all the bodies the benefits that are put into it but will render none up again without a miracle Hence that passionate expostulation Deut. 32.6 Do ye thus requite the Lord O ye foolish people and unwise Sic etiam stomachosè loquitur Deus hoc loco saith Calvin upon this text i.e. So likewise doth the Lord here in high displeasure and with great animosity or stomach bespeak his people Give me my wages howsoever or if not forbear till I fetch it till I recover it you shall be sure to pay then not the debt onely but the charges likewise I will be paid both for my pains and patience too In the mean space I need you not nor care for your wages for I am no hireling c. So they weighed for my price thirty pieces of silver that is thirty shekels or shillings The price of a slain servants life Exod. 31.22 This they weighed as the manner of paying money then was Gen. 23.16 Jer. 32.9 But they heaved their hands very high it seems when they valued the Lord Christ at so vile a rate See Mat. 26.15 with the Note Verse 13. Cast it unto the potter q. d. Do they deal with me as with some sordid swineherd Do they award me lesse then Carters wages throw 't away let the potter take it and let us see how many tiles he can afford us for it to repair the roof of the Temple Their undervaluing and vilipending of me in this sort is not onely injurious but contumelious it is to turn my glory into shame to spet in my face or to use me as homely as Rachel did her fathers gods which she laid among the litter and sat upon A goodly price that I was valued at of them So he calleth it by an Irony or a holy jear Poor Joseph was sold for lesse for twenty pieces of silver Gen. 37.28 They sold the just one for silver and the poor for a pair of shoots Amos 2.6 The Hebrews tell us Pirk R. Eliez cap 38. that of those twenty shekels every of the ten brethren had two to buy shooes for his feet The Jews that bought Christ for thirty pieces of silver this goodly price of the traytour that sold him were themselves afterwards by a just hand of God upon them bought and sold thirty of them for a peny by the Romans Hegesipp de excid Hierosol p. 680. ad illudendum saith mine Authour for a scorn to their Nation God loves to retaliate and to set the scales even mens cruelty in the one and their reward in the other If we be at any time under-rated by the world as we are sure to be for the world knows us not 1 Joh. 3.2 what so great matter is it sith Christ himself was no more set by We must be content to passe to heaven as he did as concealed men It must suffice us that our precious faith shall bee found to praise honour and glory at that great fair-day when all fardles shall be opened and our best wares exposed to publike view and cast them to the potter I gave them for the potters field 1 Pet. 1.7 as the Lord appointed me saith the Evangelist expounding the Prophet and applying the words to Christ Mat. 27.10 who is hereby also proved to be God So true is that observation of Divines that the old Testament is both explained and fulfilled in the New by an happy harmony in the house of the Lord That thereby he might the more sharply prick the Priests whose care it ought to have been that God should be better prized by the people and his service better observed Verse 14. Then I cut asunder mine other staffe even Bands Or Binders the the bond of unity say some by sending a spirit of perversities among them such as that was which made way for the ruine of Egypt Esay 19.14 16 17. But see for the sence hereof what is noted on verse 7. of this chapter God seems to say that he will now no more govern this people in mildnesse and clemency nor yet exercise his shepherdly severity in saving corrections and visitations as formerly hee had done 〈…〉 that 〈…〉 house of 〈…〉 Rehoboam besides 〈…〉 twelve thousand at 〈…〉 And in Jerusalem 〈…〉 and of the children 〈…〉 brotherly conjunction and 〈…〉 it or a nationall covenant This God 〈…〉 to 〈…〉 〈…〉 so that Ephraim shall be against Manasseh 〈…〉 〈…〉 and both against Judah Not many yeers hefore 〈…〉 two brethren Hircanul and Aristobulus fell out about the 〈…〉 priesthood and called in Pompey who subdued the 〈…〉 a province And not many yeers after Christs 〈…〉 utterly broke the brotherhood between 〈…〉 them that like those priests in Ezra they have 〈…〉 not one another by their tribe or family nor 〈…〉 of them that were in Spain and are now 〈…〉 they hold to be of the tribe of Judah and the other 〈…〉 of the tribe of Benjamin who in honour of the more 〈…〉 with them the better do learn the Spanish tongue which 〈…〉 Verse 15. Take unto thee yet the instruments 〈…〉 present in a type or figure the wicked and depraved 〈…〉
kind of people Before they pray men should see whether they are persons fit to pray for God accepts not of a good motion from an ill mouth Jer. 11.10 11. Joh. 9.31 1 Joh. 3.22 Psal 66.16 A wicked man wants contrition humility faith hope feeling fervency he hath not a spirit of grace and supplication to endite his prayers he hath not an Intercessour in heaven to present and perfume his prayers The breath wherein our prayers ascend should be like pillars of smoke perfumed with Christs myrrhe and incense Otherwise our words will be like the Egyptian pots recking out the strong smelling onions and garlick of our own corruption such as God can take no pleasure in neither will he accept such an offering at our hands Verse 11. For from the rising of the sun c. where as they might object If you will not have service from us you can have none at all for other people walk every one in the name of his God Mic. 4.5 and the Gentiles have their vanities and doctrines of vanities Ier. 14.22 and 10.8 wherewith they are wholy taken up Take you no care for that saith God here for from the rising of the sun to the going down of the same my name shall be great among the Gentiles I will provide for mine own great Name that is for my glory for so Gods Name is used in that sense Exod. 9.16 Psal 8.1 I will be no loser by your rejection for I have other people that will more reverence me and do me better service so that I need not be beholding to you I have from East to West those that will make hard shift but I shall have service done me I can set a signe and send to Tarshish Pul and Lud c. that have not heard my fame neither have seen my glory Isa 66.19 20. and they shall declare my glory among the Gentiles And they shall bring all your brethren for an offering unto the Lord out of all nations upon horses and in charrets and in litters c. that though sick weakly and unfft for travell yet they shall come on end and rather in litters then not at all they shall be content to suffer any hardship for heaven as the stone will fall down to come to it 's own center though it break it self in an hundred peeces The Gentiles once converted shall fly as a cloud Isa 60.8 that is with greatest pernicity and swistnesse yea they shall in such flocks come to the Church as if a whole flight of doves driven by some hawk or tempest should scour into the columbary and rush into the windowes There are that have observed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus Dieu Gott c. that the name of God in all the maternall languages confisteth of foure letters to intimate that he hath his people in all the foure quarters of the earth out of all countries nations and languages Deut. 6.4 Heare O Israeh The Lord our God is one Lord. In the Original the last letter of the word Heare is greater then the rest as calling for all possible heed and attention So likewise is the last letter in the word One which being Daleth and standing usually for Four as a numerall letter signifieth say the Hebrew-Doctours that this One God shall be worshipped in all the four corners of the earth This Cyprian hath also gathered from the Greek letters of the name Adam A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which do severally signifie the four quarters of the world East West North and South to teach that Christ the second Adam will fetch his people from all parts and hath therefore built his Church his new Ierusalem four-squar Rev. 21.16 and placed on the East three gates on the North three gates on the South three gates and on the West three gates ver 13. that all from all parts may have free and open accesse unto him Babylon was in like manner built four square as Heredotus testifieth Lib. 1. and Constantinople is so scituate betwixt Europe and Asia as if it were fatally founded to command both This is much more true of Vranople the city of the great King Turk hist. 1153. open to all commers as the Aedilis or Chamberlains house in Rome was O thou that hearest prayers to thee shall all flesh come saith the Psalmist come with a courage Psal 65.2 sith they are sure as of accesse so of successe in all their suites thorough Christ the Mediatour who hath made both one Eph. 2.14 and hath broken down the middle-wall of partition between Iews and Gentiles This the perverse Jews could never abide to heare of nor can they to this day And therehence is it that they have in their expositions basely depraved this text and corrupted the true sense of it as is to be seen in the Chaldee Paraphrast and David Kimchi calling us still Goi Mamzer bastard Gentiles and cursing us in their daily prayers which are not sure that pure offering mentioned in this verse and interpreted by them of the prayers of the holy Jews every where disperst The rejection of the Jews and acception of the Gentiles into grace and favour is a hidden mystery such as maketh the Apostle of the Gentiles cry out O the depth 1 Rom. 11.23 yea it is a part of that great mystery of Godlinesse 1 Tim. 3.16 that God manifested in the flesh should be preached unto the Gentiles and beleeved on in the world Let us pitty the poor hardened Jews and pray the rending of the vail that is yet spread over them that the rebuke of Gods people may be taken away from off all the earth Isa 25.7 8. Let us also praise God who hath made us Gentiles meet to be partakers of the inheritance of the Saints in light Col. 1.12 And take heed that we sin not away our light and cause God to take his kingdome from us giving it to a nation that will bring him better fruit Mat. 21.43 we have a fair warning given us by the example of the Jews Rom. 11. Seest thou another shipwrack look to thy tackling from the rising of the sun from the East of Judaea the sun of Christs Gospel passed by the south of Greece to the West of the Latine Church and these Islands of ours that lye in the Sea Vide Scapul in Them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into which the Sun is said to go down or to lye down as in its tabernacle of rest which is an expression of the old Greek Poets and the Originall word here used agreeth to it All the danger is lest the Gospell in this it 's Solar motion be travelling for the West of that other world the American parts and quitting it's present places of residence and unworthy possessours And then sarewell England Oh let us pray that that dismall day may never arise wherein it shall be said that the glory is
Lord often of his covenant with Abraham Isaac and Jacob b Exod. 32.13 and treats with him to that purpose by his Name Jehovah that emphaticall and comfortable Name c Exod. 6.3 so when he had foretold a plague to the Aegyptians or the remove of it yet he omitted not to pray the accomplishment And the later when he had by warrant from heaven promised rain to Ahab after three yeers draught yet he went afterward to the top of Carmel and prayed earnestly d Jam. 5.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith St. James he prayed toughly lustily laboriously he strained every vein of his heart as it were in prayer for he stoopt and stretcht and put his face between his knees saith the story and this for a great while together till at length a cloud and after this a cataelysme of raine and waters came of it when once he had prayed to purpose e 1 Kin. 18.42 and not till then For the Lord though he be liberall yet he is not prodigall and although he reject not our weak services yet he throwes not away his mercyes upon such as hold them not worth whistling after as they say Be his children never so deare unto him yet they shall know their distance and their duty and although he love to be acquainted with them in the walkes of their obedience yet he taketh state upon him in his ordinances and wil be sought unto for his mercies Seek the Lord saith the Prophet and then will he raine righteousnesse upon you f Hos 10.12 For like as the Sun drawes up vapours from the earth not to retaine them but to return them to the moistening and so fattening of the same so doth the Lord draw from us our devotions and other duties not for any benefit of his own but to raine them down againe upon us in so many blessings SECT VIII LAstly this me thinks should mightily encourage good peoples hearts and strengthen their hands in well-doing to consider that the Lord doth perfectly remember plentifully to requite whatsoever service The pains cannot be cast away that we resolve to lay out nay to lose for Christ Master saith Peter we have laboured all night and have taken nothing Neverthelesse at thy word wee will let down the net g Luk. 5.5 6 And he sped accordingly for he enclosed a great draught of fishes even to the breaking of the Net c. So true is that of the Apostle Heâ— that is Lord over all is rich unto all that call upon him h Rom. 10.12 He gives exceeding abundantly even above all that we ask or think i Ephes 3.20 Thus David asked life of the Lord and he gave him length of dayes for ever and ever k Psal 21.4 Solomon asked wisdome not wealth and he had wisdome and wealth too Hezekiah asked one life and God gave him two added fifteen yeers to his dayes which we count two mens lives and a yeer over The palsie man seeking health at Christs hands had health and heaven to boot Zacheus striving to see Christ not onely seeth him but heareth him spealâ—ing salvation to him and his Yea may some say God may crown his people with salvation Ob. John Baptist was without any law right or reason beheaded in Prison as though God had known nothing at all of him George Marsh Martyr Act. Mon. fol. 1423. Sol. but they are hardly put to 't in the mean while many of them and sorely vexed by the oppressions of their enemies who make pitifull havock of them and God regards it not First this is not for their diligence but negligence rather in the work of the Lord lazy servants must be quickned Secondly God hereby tryeth the truth and soundnesse of their graces makes it appear that they serve him for himself and not meerly for provender or for a whole skin as the Devil accused Job l Iob. 2.4 Thirdly God in humbling them remembreth them for his mercy endureth for ever m Psa 136.23 Is Ephraim my dear sonne is he a pleasant child for since 1 spake against him I do earnestly remember him still therefore my bowels are troubled for him I will surely have mercy upon him saith the Lord n â—er 31.20 Lastly heaven will pay for all and the lesle they take up of their wages before hand the more they shall receive at the quarter day It we suffer together with him we shal be glorified together o Rom. 8.17 This made Abraham content to dwell in tents because he looked for a more enduring city p Heb. 11.9.10 Moses chose the repreach of Christ the worst part of him before the honour of Pharaoh's court this when he was no baby neither but at mans estate q Heb. 11.24 c. and therfore knew well what he did and all because he had respect to the recompence of Reward This made the beleeving Hebrewes suffer with joy the spoiling of their goods as knowing that they had in heaven abetter and more enduring substance r Heb. 10.34 Nudus opum sed cui coelum terraeque paterent De Archimede suo Silius lib. 14. Ezekiel willing to deliver an unpleasing message and suffer for it too because God took him up and let him heare the noise of a great rushing saying Blessed be the glory of the Lord Å¿ Ezek. 3 12 Nay our Saviour Christ helped himself over the hardship of his crosse by casting his eye upon the Crown leaving us an example to follow a copie t â— Pet. 2.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to write after And indeed it is a matter passing difficult to obey God when carnall reason suggesteth likely hood or damage or other danger But if it were a sufficient reason to move Jacob to neglect his stuffe in the land of Canaan because Pharaoh promised him the best things of Egypt u Gen. 45.20 How much more should the assurance of heaven that true treasure make us carelesse of this earthly trash How should the very fore-thought of that exceeding exceeding weight of glory x 2 Cor. 4.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There ye have an elegant treble Antithefis double hyperbole beyond englishing A superlative transcendent phrase saith one such as is not to be found in all the Rhetorike of the Heathens because they never wrote of such a theme nor with such a spirit make us plentifull in Gods worke cause and even compell us to hear much pray much live holily deale uprightly be constant and abundant in well-doing what ever come of it Not standing upon the worlds censure who are apt enough to call thee foole for thy forwardnesse and two fooles for thy foole-hardinesse so they usually call and count the care of good conscience and courage in a good cause let them work on and spare not but scare thou God and against all their * Nigro carbone notandus Juven black coles comfort thy self with bis white
the Saints are so set upon the thoughts of Gods Name they are taught and inabled thereunto by that holy spirit their domesticall Monitour and sweet inhabitant For know ye not that your bodies are the temples of the holy ghost that is in you p 1 Cor. 6 19 And if their bodies are the Spirits temples surely then their soules are his Holy of Holies wherein are continuall pillars of incense ascending q Cant. 3.6 good and holy thoughts I meane abounding by the operation of the Holy ghost whose immediate motions they are we being not able of our selves to think one good thought r 2 Cor 3.5 There never entred into the heart of a naturall man the things that God hath prepared for them that love him ſ 1 Cor. 2.9 10. ◠But God hath revealed them to us by is spirit whose worke it is 1. To enlighten 2. To enlarge the heart wherein he takes up His first work is to beat out new windows in the dark soules of men to let in a new light thereinto to give us thereby some fight of God some sense of his sweetnesse some glimpse of his glory Not as he is in himself in the brightnesse and perfection of his essence for so he is incomprehensible and the light whereby he should be seen inaccessible t 1 Tim. 6.16 Nor yet so perfectly here as he stands described unto us by his Attriutes and actions that 's reserved for a better life But his back-parts u Exo. 33.23 only with Moses that holy and reverend Name of his Jehovah Jehovah strong mercifull gratious longsuffering c. x Exod. 34.6 Thus much the spirit gives us to see of God though somewhat obscurely y 1 Cor. 13.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as through a grate only or as in a glasse in a riddle or as an old man through spectacles the greatest part of our knowledge being but the least part of our ignorance And Secondly having thus opened our eyes and turned us from darknesse to light he turnes us next from the power of Satan to God z Act. 26.18 that whereas heretosore we were acted and agitated by the Prince of the power of the ayre a Eph. 2.2 the God of this world who had first blinded our minds b 2 Cor. 4 4 and then set abroad upon our hearts and affections hatching out thence whole swarmes of evill thoughts and litters of lusts that fight against the soul c 1 Pet. 2 11 So now being possessed by a better spirit we are enlarged and enabled to captivate and conforme our thoughts to the soveraignty of Gods grace the rules of his word and the remembrance of his Name Fourthly their new Nature Reas 4 that blessed frame of Gods grace erected in them by the spirit that great Architect that plants the heavens and layes the foundation of the earth that he may say to Zion Thou art my people d Esay 57.16 This Divine Nature e 2 Pet. 1.4 as Peter calls it and renewed Image of God this habit of heavenly-mindednesse putteth Gods servants upon a continuall fresh succession of holy thoughts For besides that their phantasy or thinking-faculty being a chief inward sense of the soul is seizedupon for God to the utter dessolving of that old frame of vile thoughts and lusts those strong-holds wherein satan had entrencht f 2 Cor. 10.4 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself the whole spirit soul and body of a Christian is sanctified throughout g 1 Thes 5.23 God writes his law in our hearts h Heb. 8.10 stamps his image upon the spirit of our minds i Eph. 4.23 makes us partake of the god-like nature having escaped the corruption that is in the world thorough lust k 2 Per. 1.4 c. Hence an ability of holy thoughts and affections for as the man is such are his dispositions and meditations The liberall man deviseth liberall things l Isa 32.8 A good man out of the good treasure of his heart bringeth forth good things m Mat. 12. And as from within out of the old heart proceed evill thoughts n Mark 7.21 c. so from the sanctified heart proceed sanctified thoughts and gracious considerations and respects to God and his Name Reas 5 Lastly we may argue for the truth and certainty of this point of the godly mans practise from the many near and dear relations he stands in to God together with the daily dealings he hath and often use he makes of his Name For God first he is the good mans friend and father Prince and portion God and guide his All in All o Colos 3.11 he hath given up his name to Gods truth devoted himself to his fear p Psal 119.38 sworne himself to his service q Psa 119.119 and endeavours nothing more then to love him with all his heart with all his soul and with all his thought which is that first and great commandement of the law whereupon the rest hang r Mat. 22.37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a hing upon a nail or as beads upon a string And secondly for the name of God they run to it in any stresse as to a strong tower ſ Prov. 18.10 they walk in his name t Micah 4.5 as in a Garden or gallery they rejoyce in it as in all treasure u Psal 119 14 yea what ever they do in word or deed they do all in the name of the Lord Jesus Christ x Colos 3.17 c. Now can we possibly rejoyce in Gods name run to it upon all occasions walk in it talk of it do all in it and yet not minde it not be much in the thought of it Again can we acquaint our selves with the Almighty vouch him for our God set him up for our Soveraigne coverse familiarly with him as our friend walk before him y 1 King 9 4◠in uprightnesse and integrity walk with him z Gen. 6.9 in an humble familiarity walk after him a Deut. 13.4 by an entire obedience and ready conformity and yet not frequently think on him 't is not possible SECT III. Vse 1. Those that habitually think not upon God fear not God NOw for application Are all Gods people such as think upon his Name Use 1 This then serveth first to shut all such out of this holy society andto evince them void of Gods true fear that think not dayly and diligently upon God that make not his name the matter of their meditation that say not in their hearts Let us now fear the Lord our God b Ier. 5.24 c. The wicked saith David through the pride of his countenance will not seek after God God is not in all his thoughts c Psal 10.4 Eating and drinking buying and felling building and planting plowing and reaping c. are in his thoughts but God falls not into his thoughts the whole day thoroughout Or
is diminished but he accounts himself damnified You know how dearly the proud Ammonites paid for the hair they shaved off from Davids servants 2 Sam. 10 Luke 18.7 1 Sam. 2 Psal 91 And shall not the son of David avenge his own elect though he beare long with them He keepeth the very feet of his Saints saith holy Hannah and chargeth his angels with them to beare them in their hands lest at any time they dash their feet against a stone If they stumble and fall yet they shall get up againe for the Lord puts under his hand Psal 37.24 Yea the everlasting armes are underneath Deut. 33.27 Am. 1â— They that swear by God and Malchom shall fall as old Eli did and never rise againe but the Saints of God though Ioseph-like they fall into a pit yet as prisoners of hope they shall come forth by the blood of the covenant Zach. 9.10 Good Mordecai a Jew may fall before a Persian and get up againe yea prevaile and prosper But if wicked Haman begin to fall before a Jew that is in covenant with God he can neither stay when he stumbles Esth 6.14 nor rise when he is down God himself is so far interested and ingaged in the quarrels of such as I was saying erewhile that who so toucheth them toucheth the ball of his Eye The eye is a tender part we know and a small matter offends it God is every whit as choice and as chary of his people What part is more sensible of the least touch then the eye or being hurt canseth greater smâ—rt and rage or if put out brings more deformity to the face God is as tender of us c Pemble on Zach. 2.8 as a man is of his eyes Now a good thump on the back is better borne then a light touch on the eye Take heed I advise you how you meddle with Gods Eye lest you heare of him to your cost For although we must turne t'other cheek also yet he will not take a blow on the eye for the proudest of them all No man will stand still while his eyes are pecked out much lesse will God Thou knowest saith dying David to his son Solomon what Ioab did to me He meaneth it of the slaugher of Abner and Amasa which David appropriats and makes it his own case The soveraigne is smitten in the subject neither is it other then just that the arraignement of mean Malefactours runs in the stile of wrong to to the Kings Crowne and dignity Gods people are his crowne let none presume to attempt against it his dignity his glory let none turne it into shame Psal 4.3 His pearles let no swine trample them his holy things let no dogs profane them by holding their lives madnesse and their ends without honour by speaking basely of their persons actions sufferings as if they were vile and inglorious It was an heavy indictment doubtlesse Psal 14.6 You have shamed the counsell of the poore because the Lord is his refuge Thus those miscreants that mocked and railed at Christ upon the crosse upbraided him not with any evill but only for the good he had done in saving others for his trust in God and prayers to God Thus also they deale with David they that render evill for good are mine adversaries or hate me like divels and why Psal 38.20 they satanically hate me Because I do the thing that good is And the very truth is that were wicked mens insides turned outward it would well appeare that when they disgrace those that make conscience of their waies under the infamous names of puritans singularitans zelots and the like termes of reproach it is for the good that is in them and for the true glory that God hath stamped upon their persons and performances This savours strongly of the Devill of hell Tertull. 1 Ioh. 3.12 Graecinum Julium virum egregium Caesar occidit ob hoc unum quod melior vir erat quam esse quemquam tyranno expediret Sen. l. 2. de benef c. 21. whose property it is to hate and persecute any footstep of Gods holy image where-ever he finds it as the Tigre if he see but the picture of a man he flies upon it and tears it to peeces And it proves men to be the posterity of Cain the devils Patriarch as one calls him who was of that wicked one of the serpents seed and slew his brother And wherefore slew he him but because his own works were evill and his brothers good That was all the quarrell then and is still All that viperous brood bear an aking tooth to the better sort they do maliciously and mortally hate all holy impressions of grace wrought upon any by the sanctifying spirit though they restrain sometimes the expression and exercise of this hatred for advantage and in policy by accident and for by-respects it may be SECT 8. 9. 10. Exhortation to honour them that fear the Lord and what great cause men have and shall have so to do LEt us that know and professe better things approve our selves to be of the family of heaven Use 3 and followers of God as dear children by contemning a vile person though never so glorious a magnifico in the worlds eye and esteem but honouring them that fear the Lord though never so much under-prized and vilipended by the wicked of the earth This is a note of Gods houshold-servant Psal 15.4 Nabal shall not be stiled Nadtb 1 Ioh. 4.17 1 Pet. 2.17 and of one that hath share in Christs kingdome wherein the vile person shall no more be called liberall nor the churle bountifull Esay 32.5 Further would we have boldnesse in that last and great day and be able to lift up our faces before the son of man let love be perfect in us toward the brotherhood loving them in truth and for the truths sake and being ready to serve the saints in love to wash yea to kisse their very feet and to lay down our lives for the brethren if called thereunto And because this can never be done except men see more in them then ordinary to move them labour and learne to know the price of a saint and to esteem them very highly in love for their worths sake The Jews tell us and truly that those seventy souls that went with Jacob into Egypt were as much worth as all the seventy Nations of the world besides It is not for nothing sure that the saints are called All things Coloss 1.20 and Every creature Mar. 16.15 Mat. 5. Is 6.11 statumen terrae Tren and the salt of the earth that keep the rest from putre fying the substance and support of the earth that keep the rest from shattering I bear up the pillars of it saith David and the Innocent delivereth the Island saith Eliphaz Iob. 22.30 For their sakes it is that God spares and prospers the wicked as he did Laban for Iacobs sake Potiphar for Iosephs Sodom for Lots when they were
it that God himself makes a challenge to all the world besides in the behalf of his Israel Deut. 33.29 Happy art thou O Israel who is like unto thee O people saved by the Lord meaning mdeed that no Nation under heaven how happy so ever was comparable to them And hence it is also that the kings of the earth shall bring their glory to the church as Constantine did and coming to see as Theodosius did an excellency in grace a beauty in holinesse above any outward trappings they shall leave the throne and palace to seek the sweet delights of the faithfull and to sing their songs Psal 138.4 5. Aencas Sylvius relates of Ingo King of Draves and Veneds Chap. 20. that making on a time a stately feast he invited thereunto all his Nobles at that time Pagans together with a multitude of poor christians His Nobles he set in his hall below and those poor Christians with himself in his presence-chamber giving them all royall entertainment and attendance At which when his Nobleswondred and stomacked he told them this he did not as he was King of Draves but as King of another world wherein these poor ragged people should be his compeeres and fellow-Princes These HeathenNobles might haply stumble hereat as the Saracen Prince once did at a like speech of Charles the great His custome was to have ever at his meals a board of beggers feeding not farr from his table This Prince Aigoland for so was the Saracens name coming gallantly accompanied to the French Court pretending that he would be baptized Viri annis pannisque obsiti Melancthon apud Ioh. Manl. loc com pag. 361. and become a Christian and being feasted by King Charles asked what those Lazars and poor people were Answer was returned that these were the friends and servants of our God whom we Christians worship Whereupon he speedily depatted desperately protesting that he would not serve that God which could keep his servants no better This man knew not that God hath chosen the poor of this world rich in faith to be heirs of his kingdome of glory Smyrna the poorest of the seven Churches hath the richest price set upon it The poor man indeed speaks supplications and the rich man answereth him roughly Prov. 18.23 The world despiseth the poor though never so veâ—tâ—ous as the Prodigalls elder-brother did him This thy son saith he not this my brother he disdains to call him brother because of his poverty So doth not the Lord Christ Of Queen Elisabeth it is said that she hated no less then did Mithridates such as maliciously persecuted vertue forsaken of fortune Camdens Elisa fol. 531. The poorest bondslave if a free-man of Christ when he suffers hard words and ill usage from his master for well-doing doth herein finde acception with God 1 Pet. 2.19 Quales sunt plerique verae Ecclesiae cives Beza 20. Be a man never so poor in estate if withall he be poor in spirit and pure in heart the kingdome of God is his Mat. 5.3 Gods kingdome indeed is not of this world commeth not by observation neither consisteth in meat and drink in pomp and outward splendour but in righteousnes and peace as did that of Melchisedech and joy in the holy Ghost unspeakable and glorious joy Mr. Boltons Disc of true Happ Epist dedicat concerning which hear him that had felt it and spoke by experience Certain it is saith a late Reverend Writer that if a man were crowned with the royall state and imperial command of all the kingdomes upon earth if his heart were enlarged to the utmost of all created capacity and filled with all the exquisite and unmixed pleasures that the reach of mortality and most ambitious curiosity could possibly devise and might without interruption and distast enjoy them the length of the worlds duration they were all nothing to the precious and peerlesse comforts of the kingdome of grace but even for an hour I speak the truth in Christ and use no hyperbole the spirit of all comfort and consciences of all true christians bearing me witnesse Hitherto He and I cannot better conclude this discourse then he doth that with a little alteration Be we all entreated with a proportionable zeal and fervency to encline and enlarge our affections to the pursuite and practise of so excellent and glorious a happinesse that God may guide us with his counsell and afterwards receive us to his glory Psal 73. SECT XIII Let the Saints see their dignity and be thankfull LAstly let Gods Jewels be hereby excited to a double duty Use 1. Let them be joyfull in glory let them sing aloud upon their beds Let the high praises of God be in their mouths Jam. 1.9 10 and a two-edged sword be in their hands Psal 149.5 6. Let the brother of low degree rejoyce in that he is exalted to that Christian parity spoken of Colos 3.11 but the rich in that he is made low that is that he is taken off from that high esteem he once had of outward honour and excellency before his conversion whereas now he seeth they are but fading flowers things not worth the while and is therefore called upon here to rejoyce in that true treasure that fellowes him with his poor brother poor in purse but rich in faith before him haply in the best things though far behinde him in worldly wealth and worship The best is that in Gods kingdome money bears no mastery as that Martyr said neither is there respect of persons with God Act. 10. but in every rank and degree of people he that feareth him and worketh righteousnesse is highly accepted in heaven One such shall stand before him to turne away wrath as Abraham and Lot when ten thousand Sodomites shall not be looked upon And this is that that may stay up the heart of a poor despised christian against all the contempts and oppositions of the ungodly God is his gold and his portion for ever Iob 22.25 Neither doth any covetous person so entirely love his gold his god and so set by his hid treasure as God doth by his dear children He will surely see to his own will not every Infidell do as much and makes up his Jewels safe in the golden Cabinet of his gracious providence as he did Noah in the Ark Jeremy in the prison-court Luther in his Pathmos as he called it c. God will one day right their wrongs and clear thir innocency Psal 37.6 bring forth their righteousnesse as the light and their judgements as the noon-day The Church in the Canticles was wounded by the watch-men as an evill-doer judg'd as a dishonest woman whose feet would not abide in her house no not in the night-season they beat her and took away her vail branding her thereby with a note of infamy and disloialty to her Lord Ez. 23 25 as and husband whom she went to look out Cant. 5.7 All which notwithstanding the daughters
Christo Calvin in loc He looks upon such as serve him in sincerity as upon sons and daughters 2. That he will surely shew like mercies and mildnesse to his children in their faults and failings in their wants and weaknesses as the kindest father would do to his dearest son that serveth him For the former point The promise of pardon is here fitly made sub patris parabola saith Gualther under the similitude of a father Figuier in loc And the sense is thus much saith another Interpreter although I seem for a time to the blinde moles of the world to be negligent of those that are diligent about me of my best and busiest servants yet I think upon them still as my dearest children and when I may be thought most carelesse and cruel towards them then am I a most propitious and sin-pardoning father fully reconciled unto them in Christ for there comes in the kinred according to that of our Saviour in his message by Mary to his distressed disciples after his resurrection I ascend unto your father Iohn 20.17 and my father mine and yours and therefore yours because mine For as many as received him saith St. Iohn to them he gave priviledge to become the sons of God Ioh. 1.12 And again when the fulnesse of time was come saith another Apostle God sent forth his son his natural onely begotten son made of a woman and so by personal union of the two natures in one Christ his son by a new relation Gal. 4.4 according to that This day have I begotten thee and all to the end that we may receive the adoption of sons That we which by nature were children of wrath and by practise children of the devil might by divine acceptation and grace be made the children of God who had predestinated us unto the adoption of children by Jesus Christ to himself according to the good pleasure of his will Ephe. 1.4 5. to the praise of the glory of his grace wherein he hath made us accepted in the beloved One. SECT I. Reasons hereof drawn from the causes IN which heavenly Text Reas 1 we have the first and chief ground of this doctrine drawn from the causes of our spiritual sonship 1. The fundamental and original cause Gods decree of election by grace we have an act for it in Gods eternal counsel According as he hath chosen us in Christ before the soundation of the world c. For which cause also the predestinate are called the Church of the first-born who are written in heaven Heb. 12.23 And whom he did foreknow saith Saint Paul them he did predestinate also to be conformed to the image of his son like him in glory as well as in sufferings like in being sons as he is a son that he might be even according to his humanity the first-born among many brethren Rom. 8.29 2. The meritorious and procuring or working cause of our adoption is here set forth to be the Lord Christ in whom he as a father hath blessed us with all spiritual blessings in heavenly things Ephe. 1.3 but all in Christ and all in this order A christian by the Gospel is made a beleever Now faith afteran unspeakable manner engrafteth him into the body of Christ the natural son and hence we become the adopted sons of God it being the property of faith to adopt as well as to justifie ratione objecti by means of the object Christ up whom faith layeth hold For ye are all the children of God by faith in Christ Jesus Gal. 3.26 Children I say not by creation as Adam is called the son of God Luk. 3. because he was produced in the similitude of God but by marriage and mystical union with Christ the fecond Adam the heir of all who hath 1. Laid down the price of that great priviledge Heb. 9.15 even his own most precious blood redeeming us thereby that were under the law that we might receive the adoption of sons Gal. 45. 2. He hath sealed it up to us by his spirit that earnest of our inheritance Eph. 1.13 called therefore the spirit of adoption and the spirit of Gods son as springing out of his death Rom. 8.15 Joh. 16.14 Gal 4.6 and procured by his intercession For because ye are sons God hath sent forth the spirit of his son into your hearts crying Abba father 3. Here is the motive and impulsive cause and that is the good pleasure of his will Joh. 1.12 1 John 3.1 2 Tim. 1. vlt. his absolute independent grace and mercy was the sole inductive He giveth us this dignity saith St Iohn in his Gospel And what more free then gift he sheweth us this love saith he in his epistle because it was the time of love that we should be called the sons of God So that our Adoption is not a priviledge purchased by contract of justice Rom. 8.23 Prov. 16.4 but an inheritance cast upon us of free grace and goodnesse The Lord shew mercy to Onesiphorus in that day when our adoption shal be crowned with its ful accomplishment Lastly here we have the final cause of our adoption â—heprâ—â—ise of the glory of his grace This is the end God propounds to himself in this as in all other his works as having none higher then himself to whom to have respect for he is the most highest God hath made all things for himself yea the wicked also for the day of evil viz. for the glory of his Justice and power as he told Pharaoh Rom. 9.17 but especially of his grace sith all that his justice doth in the Reprobation of some tendeth to this ultimate end of all that the riches of his grace may be the more displayed in the election of others SECT II. Reasons from the effects of his father-hood A Second reason followeth from the effects and those are no lesse demonstrative of the point then the causes Reas 2 These are 1. Gods fatherly affections 2. His expressions both which speake him a father to all his For his affection first to his people Albeit they be but his Adopted children yet he loves them more then any naturall father doth his own bowels Jam. 1. ult Hence he is called the father by an eminency as if there were no father to him none like him none besides him as indeed there is not originally and properly Called he is the father of all mercies Eph. 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paternitas paerentela Math. 23.9 the fountaine of all that mercy that is found in any father all is but a spark of his flame a drop of his ocean Yea he is stiled the father of all the fatherhoods in heaven and earth Whence also our Saviour Call no man saith He your father on earth for one is your father even God To enter comparison in some few particulars First a father loves freely not so much for that his child is witty or wealthy Patriam amat quisque nonquia