seen the afflictions of my people in Egypt c. Behold I will engrave the graving thereof Hae coelaturae dona stigmata Christirepraesentant saith A Lapide These gravings represent the gifts and wounds of Christ Lib. 4. in allusion to the polished corners of the Temple Coelum dictum est quod coelatum id est signatum sideribus saith Varro Heaven hath its name in Latine from its being enameled and bespangled with glistering starres as with curious workmanship or costly furniture Of the third heaven the habitation of Saints and Angels Heb. 11.10 God is said to be by a specialty the builder and maker or as the Greek hath it the cunning Artificer and publike Architect A great deal of skill and workmanship he laid out upon it but nothing so much as upon the Humane nature of Christ wherein as in a Temple dwelt all the fulnesse of the Godhead bodily Col 2.9 that is personally by vertue of the Hypostaticall Union For the Word was made flesh and dwelt amongst us and we beheld his glory the glory as of the onely begotten of the Father full of grace and truth John 1.14 full full to the very brimme full with a double fulnesse Vasis Fontis of the Vessell and of the Fountain Hence He was fairer much fairer double fairer as the Originall importeth then the sonnes of men sc with the beauty of wisdome and holinesse grace was poured into his lips God had anointed him with the oil of gladnesse above his fellows Ezek. 28.7 Psal 45.2 7. The Priests in the Law were consecrated first with oil compounded and confected of diverse precious spices so was Christ with gifts and graces of the Spirit Act. 10.38 and 4.27 Esay 61.1 not by measure as we are Ephes 4.7 but without measure as much as a finite nature was capable of particularly he was furnished and polished with wisdome as a Prophet against our ignorance with holinesse as a Priest against our guilt and with power as a King against our corruptions These and all other endowments he had well heapt pressed down and running over poured into his bosome Next as the Priests under the Law were also consecrated with blood so was the Lord Christ with his own blood when his Father engraved him with graving or as the Hebrew hath it here opened him with opening in his bloody passion baptized him in his own blood stewed him in his own broth as it were when in a cold winters-night hee sweat great clods of blood which thorow clothes and all fell to the very ground When after this they digged his hands and his feet Psal 22.16 and made his heart melt in the middest of his bowels verse 14. Wounded he was in the head to cure our vile imaginations In the hands to expiate our evil actions in the heart and feet for our base affections and unworthy walkings Tormented he was for our transgressions bruised for our iniquities the chastisement of our peace was upon him tanquam pulcherrima corporis caelatura and by his stripes or bloody wails we were healed Adam signifieth Man red-earth or Bloody Esay 53. â— Christ was Man in his Incarnation and bloody all over in his passion This death of Christ therefore look on saith Master Bradford Martyr as the very pledge of Gods dear love towards thee see the very bowels of it as in an Anatomie See Gods hands are nailed they cannot strike theo his feet also he cannot runne from thee his arms are wide open to embrace thee his head hangs down to kisse thee his very heart is open so that therein look nay even spie and thou shalt see nothing therein but love love love to thee c. Cernis ut in toto corpore sculptus amor and I will remove the iniquity of that land in one day I will remove i. e. remit and pardon the iniquity both guilt and punishment Of that land i. e. Of the Church that pleasant land more dear to God then all the earth besides In one day i. e. together and at once suddenly and in an instant See Esay 66.8 Verse 10. In that day saith the Lord of hosts shall yee call c. i. e. Yee shall have peace Regionis Religionis of countrey and of conscience Christus auferet iniquitatem afferet pacem Christ as he saveth his people from their sinnes so from the hands of them that hate them When this Prince of peace was born in the dayes of Augustus Vniversa gentium erat aut pax aut pactio Luc. â—lor l. â— there was a generall either peace or truce among all Nations And this man shall be the peace when the Assyrian shall come into the land thus shall he deliver us from the Assyrian c. Mic. 5.5 6. But behold a better thing This Shiloh this Tranquillator Pacificator by removing iniquity createth peace of conscience like as after Jonah was cast over-board the sea became calme Of the encrease of his government and peace there shall be no end Esay 9.7 Where Christ ruleth there is peace peace Esay 26.3 that is perfect sheer pure peace with God our selves and others and the more Christs government increaseth in the soul the more is peace renued continued multiplied Psal 119 16â— Great peace have all they that love thy Law and nothing shall offend them saith David And thou hast been a strength to the poor a refuge from the storm a shadow from the heat c. Esay 25.4 better then that of the broad-leaved Vine and fig-tree very cooling and comfortable in those hot countreys See this in righteous Noah who being justified by faith had peace with God and therefore was medijs tranquillus in undis How securely doth he ride out that uproar of heaven earth and waters He hears the pouring down of rain above his head the shrieking of men the bellowing of beasts on both sides him the raging and threats of the waves under him He saw the miserable shifts of distressed unbeleevers in the mean time sits quietly in his dry cabbin not feeling nor fearing evil How happy a thing is pardon of sinne and peace with God! what a quiet safety what an heavenly calme doth it lodge in the soul what earnest pantings and strong affections to the salvation of others Ye shall call c. CHAP. IIII. Verse 1. ANd the Angell that talked with me See the Note on chap. 1. ver 9. came again After some absence as it may seem and a new vision or revelation received from God to be imparted to the Prophet and waked me as a man that is wakened c. It fared with the Prophet notwithstanding the former visions as with a drowsie person who though awakened and set to work is ready to fall asleep at it So Peter James and Iohn those pillars as they are called Gal. 2. fell asleep at their very prayers Mat. 26.40 such dull metal are the best men made of and so weak is the
he basely recalled into France whence they had been banished and admitted them into his bosom making Father Cotton his Confessour et sic probrose se gessit et rem confusione dignam admisit as here He both shamed and undid himself For she hath said I will go after my lovers Amasios meos My sweet-hearts Marbeck Act. Mon. those that have drawn away my heart from my husband But if that persecutour could say to the Martyr What a devil made thee to meddle with the Scriptures how much better might it be said to the Synagogue and so to all Apostates What a devill meant you to go a whoring from such an husband who is totus Cant. 5.16 totus desiderabilis altogether lovely even the chief of ten thousand after dumb idols and false Prophets who are their brokers proxenetae et proci and spokesmen Athenaeus brings in Plato bewailing himself and his own condition that he was taken so much with a filthy whore Adultery is filthinesse in the abstract Gelulim Ezek. 22.3 1 Pet. 4.3 so is also idolatry and therefore idols are called by a word that signifieth the very excrements that come out of a man a tearm too good for those dunghill-deities those abominable idolatries as Saint Peter expresseth it Mention is made in histories of a certain heathen people that punish adultery with death and with such a death as is suitable to the sin For they thrust the adulterers or adulteresses head into the paunch of a beast where lieth all the filth and garbage of it there to be stifled to death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jude 7. Sodom and Gomorrha had fire from heaven for their burning lust and stinking brimstone for their stinking brutishnesse They are also thrown out as St. Jude phraseth it for an example suffering the vengeance of eternall fire And in the like pickle are the Beast and the false Prophet those Arch-idolaters for these both are cast alive into a lake of fire burning with brimstone Rev. 19.20 And worthily Esay 3.9 sith they declared their sins as Sodom they hid it not And as this huswife in the text who said I will go after my lovers she did of wickedness forethought upon deliberation de industria ex consilio wilfully and of purpose impudently and without all shame of sin say I will go after This was shameles indeed They should rather have gone after her Deut. 23.18 then she after them Moses fitly compareth a whore to a salt-bitch that is followed after by all the dogs in a town And am I dogs-head said Abner to Ishbosheth 2 Sam. 3.8 that is Am I so given to lust lasciviousnes as dogs are that run after every salt-bitch But this harlot verified that saying in Ezekiel The contrary is in thee from other women in thy whoredoms whereas none followed thee to commit whoredoms thou followest them and gloriest in thy so doing as Lots daughters did in their detestable incest naming their children Moab that is a birth by my father and Benammi that is begotten by one of my near kindred These all might have held their tongues with shame enough But such kinde of sinners are singularly impudent Jer. 3.3 infatuated Hos 4.11 and past feeling Ephes 4.19 And so are Idolaters wickedly wilfull and irreclaimable for most part See Jer. 44.16 17. 2.10 Esay 44.19 20. A seduced heart hath turned him aside that he cannot deliver his soul nor say Is there not a lie in my right hand How stiffe are Papists to this day in defence of their Image-worship how severe against such as deface or but disgrace them Murther is not so hainous a sin c. That give me my bread and my water c. What can be more like to the doings of the Papists then this saith Danaeus Who knows not what suit they make and what thanks they return to their He-Saints and She-Saints and how they sacrilegiously transfer the glory due to God alone to the creature The Lord rightly resolveth the genealogy of corn wine and oil into himself verse 22. of this chapter And the Aposte tells us that it is He that filleth mens hearts with food and gladnesse Act. 14.17 Et cum charissima semper Munera sint Author quae preciosa facit This should make us lift up many an humble joyfull and thankfull heart to God well content if we may have offam et aquam bread and water and the gospel and vowing with Jacob Gen. 28.20 that if God will give us bread to eat and raiment to put on then shall he be our God and we will honour him with the best of our substance As for other gods whether Pagan or Papagan say we as that Heathen did Contemno minutulos istos deos modò Jovem mihi propitium habeam I care not for these petty-deities I trust in the living God who giveth us all things richly to enjoy All things I say both ad esum et ad usum for back and belly besides better things which is all that carnall people care for There be many too many that say and can skill of no other language Who will shew us any good who will give us bread Psal 4. water wooll oil c they look no higher know no heaven but plenty hell but penury God but their belly whereunto they offer sacrifice with Poliphemus and care for no more quam ut ventri bene sit ut lateri then that their bellies may be filled Epicur ap Hor. their backs fitted Let them have but plenty of victuals and the Queen of heaven shall be their good Lady Jer. 44.17 Base spirits look onely after low things gain and credit carry them any way They work for their peny a day and are like little children which will not say their prayers unlesse they may be promised their breakfast Whereas a true worshipper of God soareth aloft hath his feet at least where other mens heads are trades for higher commodities cannot be put off with mean matters When great gifts were sent to Luther he refused them with this brave speech Valde protestatus sum me nolle sic satiari Melch. Adam I deeply protested that I would not be put off by God with these low things The Papists offered to make him a Cardinall if he would be quiet He replied No not if I might be Pope They sent Vergerius the Popes Nuncio to tempt him with preferment and to tell him of Eneas Sylvius who following his own opinions Hist of Counc of Trent p. 73. with much slavery and labour could get no further preferment then to be Canon of Trent but being changed to the better became Bishop Cardinall and finally Pope Pius 2. The same Vergerius also minded him of Bessarion of Nice who of a poor Collier of Trapezond became a great renowned Cardinall and wanted not much of being Pope But what said Luther to all this Contemptus est a me Romanus et favor et
horse-leech Give give and may fitly be compared to the ravens of Arabia that full-gorged have a tunable sweet voice but empty they screech horribly Corpus opes animum famam vim lumina Scortum Debilitat perdit necat aufert tripit orbat Idolatry also is no lesse costly witnesse this harlots habit verse 13. and the purple whore of Rome with all her trinckets and those masses of money that she drains out of many parts of Christendome for the support of her state Muscipulata res Otto one of her Mice-catchers as the story calleth him sent hither into England by Gregory the ninth after three years raking together of money for pardons and other palterments at last departing he left not so much money in the whole Kingdome as he either carried with him or sent to Rome before him What will not men part with to purchase heaven Bellarm. Now they perswaded the poor people and still they do that good works and what so good as to gratifie the Pope with great summes were mercatura regni coelestas the price to be given for heaven Idolaters are all Merit-mongers they will have heaven as a purchase they lay claim to it as wages for their work They say with that wretched Monk Redde mihi aeternam vitam quam debes Luke 15. Give me eternal life which thou owest me Give me the portion that belongeth to me God forbid saith another Papist that we should enjoy heaven as of meer alms to us On the other side the godly disclaim their own merits beg hard for mercy expect a recompence of reward from him but all of free-grace accounting all that they can do for God but a little of that much that is due to him and that they could well beteem him they do all righteousnesse but rest in none they know that Gods kingdom is partum non paratum that their reward is the reward of inheritance and not of acquisition and that if they could do any thing this way yet would it be mercy in God to reward every one according to his work Psalm 61.12 and I will make them a forrest See this more fully set forth Isai 5.5 6. Such is the hatred God beareth to sinne that he makes bloody wailes as it were upon the backs of the insensible creatures for mans sake A fruitfull land turneth he into barrennesse for the wickednesse of them that dwell therein Psal 107.34 Thus he dealt by Sodom which was once as Egypt yea as Eden but is now a place of nettles and salt-pits By Iudea that once Lumen totius orbis now laid desolate as Babylon where Strabo saith their Barley yeelded three hundred-fold increase and their Palm-tree three hundred and sixty severall sorts of commodities as bread honey wine vineger c. but what devastation befell it by the Modes see Esay 13.19 c. It were easie to instance in the seven Churches of Asia the Palatinate and other parts of Germany in Ireland and now Scotland and what may England look for Shall we altogether passe unpunished Shall we still sit safe under our vines and fig-trees and not be forrested and by those wilde beasts of the field devoured Sure it is that no beast of the field doth shew it self more raging or ravenous then do the wicked when God suffers or rather sends them to break into his vineyard Witnesse those breathing devils the Irish Rebels more cruel then any Cannibals Cursed be their wrath for it was cruel transcendentâ—y so extending it self both to the living and the dead Vrsi non saeviunt in cadavera but these bears Psal 58.4 boars Psal 80.13 lions leopards c. did rage against dead carcasses and tore them with their teeth Histories tell us that the first founders of Rome were nourished by a Wolf Certain it is that the off-spring of that people have the hearts of Wolves being savage and cruel above measure Their citie was first founded in blood and so was the Papacy for the foundation of that See was laid when Phocas slew his liege Lord and Emperour Mauricius whom he stewed in his own blood Whence the Poet wittily Suffocas Phoca imperium stabilisque Papatum The habit of that harlot is according to her heart purple and scarlet and her diet is the diet of the Cannibals Rev. 17.6 I saw her drunken with the blood of the Saints They are wholly bloody both in their positions and dispositions their plots and practises The Pope is said to be a Leopard or Panther with his feet like a Bear and his head like a Lion Revel 13.2 See the Note there And of their S. Dominick the father of the Dominicans it is reported that when his mother was with childe of him she dreamed that she brought forth a Wolf with a fire-brand in his mouth and he prooved accordingly Ezek. 21.31 Habac. 1.2 3. a bruitish man skilfull to destroy to devour the man more righteous then himself by his bloody inquisitors I pray that God would deliver his turtle from these savage creatures that he would cause the evil beasts to cease out of the land Ezek. 34.25 that the beasts of the land may no more devour them vers 28. Verse 13. And I will visit upon her the dayes of Baalim That is I will punish the sins committed in those dayes wherein they went after those multitudes of Heathenish gods 30000. In Theog In Georg. lib. 1. of them Hesiod reckons up in his days And Servius upon Virgil telles us that for fear of offending any of them they used to close up their petitions with Dijque Deaeque omnes All ye gods goddesses c. Some of the Hebrews by Baalim understand Dominos domuum the Lords of the houses for the planets are said to have thir houses Oecolampadius understands it of those Idols which they worshipped under the name of the Stars called elswhere the Queen of heaven or the heavenly constellations Others by Baal conceive to be meant their chief God called also by them Baal-samen or the Lord of Heaven by Baalim their under-gods mediozuma numina inter mortales caelicolasque vectores This was Plato's Demonogy See the Note above upon verse 8. of this chapter Saint Paul is thought to have been well read in Plato's writings his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1.6 is verbùm Platoineum and to have alluded to him in that passage 1 Cor. 8.5 6. Though there be that are called Baalim signifieth Lords whether in heaven or in earth as there be gods many and lords many but to us there is but one God the Father and one Lord Jesus Christ that is but one Mediatour betwixt God and Man the Man Christ Jesus who indeed in regard of his humane nature is inferiour to the Father but yet such a Lord by whom are all things and we by him The Papists acknowledge but one God but they have many Baalims many Lords and Mediatours both of intercession and of Redemption too But
will be but as a drop of wrath forerunning the great storm as a crack forerunning the ruine of the whole building That is a known text If you will not yet for all this hearken unto me then I will punish you seven times more and seven times more and seven to that Levit. 26.18 28. Three severall times God raiseth his note and he raiseth it by sevens and those are discords in Musick Such saying will be heavy songs and their execution heavy pangs to the wicked Verse 15. I will go and return to my place To my palace of Heaven so the Chaldee rendereth it I will withdraw my Majestie and return into the habitation of my holinesse which is in heaven I will go from them that they may come to themselves with the Prodigal I will forget them that they may remember themselves I will trouble my self no further with them when God comes against sinners he is said to come out of his place and so to disease himself Esay 26.21 with Lam. 3.33 that they may be afflicted and weep and mourn after me Jam. 4.9 I will take my rest and I will consider in my dwelling place as Esay 18.4 I will hide my face from them I will see what their end shall be for they are a very froward generation c. Deut. 32.20 and they shall see that I will be as froward as they for the hearts of them Ps 18.26 I will gather them in mine anger and in my fury and I will leave them there Ezek. 22.20 that they may know the worth of my gracious presence which they have not prized by the want of it and be pricked on thereby to pray Return O Lord how long and let it repent thee concerning thy servants O satisfie us early with thy mercy c. Psal 90.13 14. Thus mothers use to leave their children or at least turn their backs upon them till they mourn and make moane after them Thus the Lion seems to leave her yong ones till they have almost killed themselves with roaring and howling but at last gasp she relieves them whereby they become the more couragious God also will return to his people when they once turn short again upon themselves and see their sin-guiltinesse and seek his favour This is Gods end 1 Cor. 11.32 and the happy effect of affliction sanctified 1 King 8.47 Till they acknowledge their offence Heb. Till they become guiltie till they plead guiltie and carry themselves accordingly blushing and bleeding in my presence Thus Saint James Be afflicted or be miserable Chap. 4.9 ye are so but see your selves to be so tremble and humble at Gods feet for mercy give glory to God my Son and confesse thy sin Josh 7.19 The viper beaten casts up her poison The traytour on the rack confesseth all He that in affliction acknowledgeth not his offence and seeketh Gods face is more hard-hearted then a Jew as is to be seen here and Psal 78.34 and 1 Sam. 7.6 In the year of Grace 1556. at Weissenston in Germany a Jew for theft was in this cruell manner to be executed He was hang'd by the feet with his head downward betwixt two dogs which constantly snatcht bit at him The strangenes of the torment moved Jacob Andreas a grave Divine to go to behold it Coming thither he found the poor wretch as he hung repeating verses out of the Hebrewes Psalms wherein he cried out to God for mercy Andreas hereupon took occasion to counsell him to trust in Jesus Christ the true Saviour of mankind Melch. Adam in vit Jac. Andreae the Jew embracing the Christian faith requested but this one thing that he might be taken down and baptized though presently after he were hanged again but by the neck as Christian malefactours suffered which was accordingly granted him Lat. Serm. Latimer reports a like story of one in his time who being executed at Oxford was cut down but not quite dead And means being used to recover him he came again to himself and then confessed all his villany which before he would not be drawn to do In the life of Master Perkins also mention is made of a lusty fellow at Cambridge who being upon the ladder and affrighted with the forethought of hell-torments was called down a gain by Master Perkins who prayed with him and for him so effectually as that the beholders could not but see a blessed change thereby wrought in the prisoner Master Fuller and Mr. Clark in Mr. Perk. his life who took his death with such patience and alacritie as if he actually saw himself delivered from the hell which he feared before and heaven opened for the receiving of his soul to the great rejoycing of the beholders How well might these men say with Themistocles Periissem nisi periissem I had been undone if I had not been undone David was brought home by the weeping-crosse Psal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herod lib. 1. Alsted Cbroni pag. 325. 119.67 Affliction was a better Schoolmaster to Queen Elizabeth then Master Ascham Nocumenta documenta said Craesus when he was in the hands of his enemies The Burgundians well beaten by the Hunnes fled to Christ the God of the Christians and embraced his Religion and seek my face Out of a deep sense of their sin-guiltinesse This is the work of Faith as the former of Repentance God was not so gone from his people nor so far out of their call but that if they could find a praying heart he would find a pittying heart if they would acknowledge their offence he would forgive the iniquity of their sin Psal 32.5 If they would set their Faith a work as she in the Gospel did of whom it is said that when Christ would have hid himself it could not be for a certain woman whose daughter was diseased came and fell at his feet fetcht him out of his retiring-room Mark 7.24.25 he would break the heavens and come down from his place Isai 64.1 2. he would come leaping over all lets and impediments those mountains of Bether or of division to the relief of his people See this set forth Cant. 5. with the Notes there Provided that they seek not so much their own ease and ends as his face and favour the sense of his presence and light of his countenance the fear of his name and comforts of his spirit Thus David Psal 63.1 O God thou art my God early will I seek thee my soul thirsteth for thee in a dry and barren Land Carnall prayers in time of misery are but such as the dry earth or the hungry raven make They are the prayers of nature for ease not of the spirit for grace such as was that of Pharaoh when the rack made him roar the rod slatter See Zach. 7.5 6. with the Notes In their affliction they will seek me early Manicabunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. They will morning me so the Orginall hath it They will do it saith God
locusts c. Till Pharaoh was compelled to answer for him The Lord is righteous but I and my people are wicked This was a faire confession but extorted for he was no sooner off the rack but he bit it in again and became more hard and hardy as water grows more cold after a heat And such for all the world was the forced and fained obedience of those Israelites im the wildernesse while God slew them by fiery serpents and others his warriors then they sought him yea they returned and enquired after God Psal 78.34.36 as if they would have done the deed Neverthelesse they flattered him with their mouthes and lied unto him with their lips So must not we do if ever we mean to do well but throwing away our weapons lay our selves low before his foot-stool unfainedly submitting to the scepter of his kingdom obeying from the heart that form of doctrine whereunto we have been delivered For what a shame is it for us not to do that homage to God Rom. 6.17 that all other creatures so gladly pay perform what a monstrous thing that man amidst al Gods handy-works that revere the Almighty and readily do his will that he I say should prove a great Heteroclite an open rebel a profest adversary to God his soveraign Lord his crown and dignity Oh send a lamb in token of homage and fealty to the ruler of the world Vow and pray to the Lord your God bring presents unto Fear that is to him that ought to be feared And for as much as with your ten thousand you are not able to encounter this great King that comes against you with twenty thousand times twenty thousand send an embassage quickly of prayers and tears whiles he is yet on the way Irent propè ne remorando iram victores exasperarint Tacit hist lib. 2 Mittamus preces lacrymas cordis legatos Cyprian 1 Kin. 20.32 The British Embassadours came in torne garments with sand on their heads in the time of Valentinian the third Daniels hist of Eng. The Callice men came to Ed. 3 bare headed bare-footed in their shirts with halters about their necks c. lib. p. 240. Psal 27. and desire conditions of peace Luk. 14.32 You know how Jacob disarmed that rough man Esau that came against him with 400. cutthroats at his heels how Abigail appeased that enraged man David that had desperately vowed the death of so many innocents how the Syrians prevailed with that non-such Ahab for the life of their Lord Benhadad Having heard that the kings of Israel were merciful men they put sackcloth upon their loines and ropes upon their heads and in this form of humble suppliants they came to the King and said Thy servant Benadad saith I pray thee let me live And a like addresse we read of in our own histories of the old Brittones to Aetius the Roman Governour and of the Calice-men to one of our Edwards Oh let their practise be our pattern We have heard abundantly that there is a matchlesse mercy in God for all penitent persons above that ever was found in the best king of Israel this mercy we have a promise of if we submit to the condition in thee the fatherlesse findeth mercy Hos 14 3. So had not the Syrians their best encouragement was a general hear say This condition is no more then what every man will yeeld to be reasonable viz. that we lay down the bucklers first that we come before him in lowliest manner with ashes on our heads so they of old as unworthy to be above ground with sack-cloth on our loyns as unworthy the coursest cloathing with ropes about our heads as deserving to be destroyed yet humbly begging that we may live in his sight with Ismael yea that we may serve in his presence with Moses and dwell in his house with David all the dayes of our lives to behold the fair beauty of the Lord and to enquire in his temple This is all that God requires and this was that one thing that David beg'd so dearly at Gods hands Psal 27.4 and accordingly obtained it Hence he so confidently calls his soul to rest amidst a multitude of molestations and incumbrances Hear him else Psal 3. I will not be afraid of ten thousands of people that have set themselves against me round about I laid me down and slept I awaked c. He never brake his sleep for Absalom and all his forces the up in arms against him For why salvation saith he is of the Lord his blessing is upon his people Ver. 5 6 8. whereof I am one and shall therefore be in safety Behold I have blessed him and he shall be blessed said Isaac of Iacob saith the God of Iacob of all those that rest confidently upon his power for their preservation that hope to the end for the grace that is to be brought unto them at the revelation of Jesus Christ 1 Pet. 1.13 At destruction and famine thou shalt laugh saith Eliphaz neither shalt thou be afraid of the beasts of the earth For thou shalt be in league with the stones of the field and the beasts of the field shall be at peace with thee Iob. 5.22 23. SECT VII Set his power awork by prayer The power of prayer LAstly is God Lord of Hosts how should this consideration quicken and call us up to a constant instancy in prayer to that God Eph. 3.21 2 Cor. 8 Phillip 4 Oratio fidelis omnipotens est Luther Est quaedam omnipotentia precum Alsted syst Theol. lib. 4. cap. 2. Luk. 18.6 who is able to do for us above that we are able to ask or think that we having all sufficiency alwayes in all good things may abound unto every good work through Christ that strengthneth us Many and glorious things are spoken of the power of prayer in the book of God Indeed there is a kinde of Omnipotency ascribed unto it and not without cause For certainly whatsoever God can do prayer can do sith prayer sets God awork God sets his power awork and Gods power sets the creature awork as at Peters enlarge ment and then what wonder the thing come on an end though never so difficult For shal any thing be too hard for God or shal not God avenge his praying people that cry day and night unto him though he bear long with them I tell you that he will avenge them speedily Asa and Iehosaphat prayed down their enemies so did the Jewes in Esthers time the Saints in the acts the thundering legion The death of Arrius Acts 4. Secrat lib. 1. cap. 15. was precationis opus non morbi He was brought to confusion by the prayers of Alexander the good Bishop of Constantinople Luther had obtained of God that whilst he lived the enemie should not plunder his countrey when I am gone said he Acts Mon. let those pray that can So when the states of Germany were once assembled to consult
their souls and healing to their state for this Sunne shall arise with healing under his wings that is in his beams See Psal 60.1 2. with 2 Chron. 7.14 3. Liberty for ye shall goe forth Calvin 〈…〉 to wit out of the strait prison the little-ease of Affliction and grow up or frisk about for joy so some render it as fat calves and young cattle in the spring 4. Prosperity ye shall grow up as the Palme tree notwithstanding your oppressions Vtaër percussus non loeditur imeâ—â—ne dividitur quidÌ„e sed refundit sese spissior redit Job à Woover ye shall break out and get up as blown bladders aloft all waters as the Sunne from under a cloud as the seed from under a clod 5. Victory for ye shall tread down the wicked and they shall be as ashes under the joles of your feet which erst rode over your heads and made you passe thorow fire and water Psal 66.12 But when shall all this be In the day that I shall do this saith the Lord q. d. Not so soon as your selves would for then it should be presently you would be pulling at the fruit afore it were ripe and plucking off the plaister afore the sore were healed nor so long hence as the enemies would Hoc esset poma acerba adhuâ— decerpere Cyp. for then it should be never but in Gods good time when he seeth fit who hath kept that key of times and seasons under his own girdle Not seldome in this life as when Constantine overcame and trampled upon Dioclesian Maximian Maxentius Licinius and other persecuting Tyrants according to that of Solomon The evil bow before the good Prov. 14.19 and the wicked at the gates of the righteous But most certainly at the day of judgement which is the third particular day of deliverance we have to speak to called that day by an appellative proper Then at utmost God will make up his jewels in much mercy and of this last day the most interpret it then will he both bring to light the hidden things of darknesse Vatablus Figuier Gualther c. Psal 83.3 and also those Hidden ones of his that are all glorious within though for the outside mean and despicable together with all their secret services and mental performances even the counsels of their hearts shall be made manifest and then shall every man have praise of God 1 Cor. 4.5 That is every jewel every Jew inwardly every Israelite indeed whose praise is not of men but of God shall be graced by the judge himself Rom. 2.29 before a world of men and angels For without the least mention of their sins Ezek. 18.22 Rev. 14.13 Their good parts and practises onely and amply shall be remembred and rehearsed And those not strictly censured for he will spare them as a man spareth his own son that serveth him but onely produced as proofs and evidences of that effectual faith of theirs wherby they have a plentiful entrance further and further into the kingdom of God 2 Pet. 1.10.11 SECT VIII Comfort under publike Calamities For application the main vse of this point and that which the holy Ghost in this text chiefly drives at is Vse 1 Singular comfort and incouragement to all and every of Gods faithful servants both in regard of the Church universal first and themselves next in their own particular First then for the labouring church what can be a greater comfort to every good child of hers then to hear that God will have his time ere long to ease her of her adverâ—aries and avenge her of those her enemies that now revel in her ruines crying down with her down with her even to the ground Psal 137. Ille dolet quoties cogitur esse ferox Ovid. Trist Cuique ferè paenam sumere paenasua est ib. Lam. 3.31.32 33. Ier. 30.7 2 Cor. 4.8 9. Niteris incassùm Christi submergere navem Cant. 2.2 This is the horrid and hideous voice of Babels brats and Edoms rufflers flesht in blood and used to the spoil as birds of prey But what saith the Oracle Comfort ye comfort ye my people saith your God speak ye to the heart of Jerusalem and cry unto her that her set time is expired that her iniquity is pardoned and so the quarrel fairely ended for she hath received of the Lords hand double for all her sins So it hath seemed to him that waited all this while to shew her mercy and thought long of the time she was in misery as being himself afflicted in all her afflictions and bearing a part Surely it is not willingly or from his heart saith the original that he doth at any time afflict or grieve the Children of men said that church that was even then under the lash but though he cause grief such is our untowardnesse that will not else be ordered yet will he have compassion according to the multitude of his merceies he will not cast off for ever This was her comfort and this may be ours when we hear how ill it fares with Gods people abroad and what preassures and grievances they groan under at home say This is the time of Jacobs trouble but he shall be saved out of it Troubled the Saints are on every side but not distressed doubting but not despairing persecuted but not deserted cast down but not cast off Tost the Church might be with Noahs Ark but not orewhelmed washt with Paul in the shipwrack but not drowned fired with Moses bush but not consumed pressed with Davids bay-tree but not oppressed prickt with Solomons lillie among thorns but not choaked growing in a bottom with Zacharies myrtle tree Chap. 1.8 Yet not overtopped a burdensome stone a torch of fire a cup of trembling in the hand of her enemies Zach. 12.2 3 6. who have but a time Dan. 11.24 39. The wicked plotteth against the just and gnasheth upon him with his teeth The Lord shall laugh at him saith the Psalmist for he seeth that his day is coming Psal 37.12 13. And thereupon afterwards he inferreth mark the upright man and behold the just for let his beginning or middle be never so troublesome the end of that man is peace God delighteth to make fools of his enemies and lets them bring their designes to the utmost and then defeats them 2 Chro. 32.21 Esther 7.10 1 Sam. 17.51 suffers them to proceed very far that they may return with the greater shame as Sennacherib that their high hopes may end in a haltar as Hamans that their own swords may be sheathed in their own throates as Goliaths When they are tumultuating and triumphing as if they day were their own and they were masters of the field with Gog and Magog then shall God come down as it were in an engin to rescue his saints and to dissolve the Gordian knots of all Antichristian power and policy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 112.4 2 Cor. 4 6 This he doth also for his
sundred from their â—ouls for a season are not separated at all from Christ as neither was Christs body sundred from his Deity when laid in the grave A substance there is still preserved by a secret influence proceeding from Christ as a head This substance is by rotting in the grave refined and shall by the same influence be raised incorruptible This rotting of the body is but as the rotting of corn under the earth that it may shoot up into an harvest or as the melting of a battered piece of plate in the fire that it may be brought forth of a better fashion Hence they are said to sleep and to sleep in Jesus and to be dead in Christ who shall raise our vile bodies and make them like unto his glorious body c. like unto the Angels in heaven Mat 22.30 nay like unto God himself whom they shall resemble as children do their father Luke 20.36 Hence they are called children of the resurrection in a like sence as when God raised up Jesus again he said as the Apostle Paul applies it Thou art my Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 1 5. pro quo Graecus interpres reddidit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unde posteà emanavit eorum error qui resurrectures negarunt Mali resurgent sed non beneficio resurr Christi sed illius maledictionis vi quo die comederis mâ—rieris ad condemnationem Malcolm this day have I begotten thee Act. 13.3 Reprobates also shall rise again though some of the Ancients grounding upon that Psal 1.5 thought otherwise but after an other manner by another mean and for another end They shall be dragg'd as malefactours out of the prison of the grave and driven before Christs tribunall by vertue of his judiciary power and of the curse of the law to be tumbled thence into torment Rev. 1.7 but the Elect shall be raised as members of Christs body by vertue derived from his Resurrection 1 Cor. 15.20 22 45. A second priviledge they shall then have is priority in the Resurrection for the dead in Christ shall rise first and those that are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air 1 Thes 4.16 17. Thirdly elevation or lifting up the head for joy when all the wicked shall wail for wo Revel 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 21.36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consistatis .i. ita apparentis ut judicis vultum sententiam sustinere possitis Beza and look gastly their hearts failing them for fear of what will follow The godly shall then stand before the Son of man with much courage and confidence Rom. 8.33 34. Luk. 21.36 Fourthly Collection by the Angels who shall easily discern them from the rest as the servants of the house do their masters harvest or as the corn from the tares their lively looks also shall distinguish them Fifthly Assumption to meet the Lord in the air and ascension in a cloud in manner as Christ himself ascended 1 Thes 4 16 17. For as birds being hatched do flie lightly up into the air which being egges were a heavy and slimy matter so the bodies of Gods Elect which by nature are massie and ponderous being hatcht as it were by the Resurrection Zanch. de oper Dei shall be made pure powerfull nimble and able to mount up into the heavens Sixthly Aggregation or gathering together to the signe of the Son of man 6. Math. 24. Cartwr Hist Christi in Mat 24.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 2.14 that flag not of defiance but of deliverance that he shall then hang out those colours that he shall then display for an ensigne or royal standard that his people may repair unto not to give battle to the enemy but to share with the Conquerour to divide the spoil and take part in the triumph 2. Cor. 2.14 Seventhly Collocation or placing them at his right hand as Solomon did his mother for honour-sake when the goats shall be on the left Math. 25.33 where our Saviour seems to allude to that in Deut. 29.11 where the six free-born tribes blesse the people from mount Gerizim on the right hand and the six other curse from mount Ebal on the left Eightly Inchoation or taking beginning of the judgement from them 8. Math. 25.34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ita ut nihil ad eam salutem possit amplùs defiderari Beza in loc For the separation being made then shall the king say first to them on the right hand Come ye blessed c. glad to see them as Jacob once to see Ioseph or as ever any father to see his childe that had been long absent Thus as judgement here began at Gods house insomuch as the righteous scarcely were saved so there the judicial sentence shall take beginning from the righteous who shall thenceforth be saved with a mighty salvation to the utmost Heb. 7.25 Ninthly Commemoration or an honourable recital of all their good parts 9. Luk. 7.44.45.46 and practises as once of that good womans that washt his feet with her tears and wiped them with the hair of her head together with an open declaration of all their righteousnesse desired or done 2 Cor. 5.10 and that with such fervency of affection in the judge that he will see and set forth nothing but their goodnesse not so much as once mentioning their faults and frailties Math. 25.34 to 41. For in this day of making up his Jewels he will spare them as a man spares his own son that serveth him their good works onely shall follow them Rev. 14.13 Tenthly Pronunciation of that sweetest sentence of absolution 10. Math. 25.34 Come ye blessed of my father inherit the kingdom prepared for you from the foundation of the world A speech that breathes out nothing else but crowns scepters kingdoms glories beauties Angelical entertainments beatifical visions unutterable exstasies sweetest varieties felicities eternities Lastly Execution of the sentence and first upon the wicked For although the godly shall first be sentenced yet the wicked shall first be executed and all for the saints sake 1. That they may rejoyce when they see the vengeance being wholly swallowed up with a zeal of Gods glory Psal 58.10 and 79.10 2. That they may more fully acknowledge the greatnesse of their own felicity in the sight of the others remedilesse misery For these shal go away into everlasting punishment into eternity of extremity but the righteous into life everlasting Mat. 25.45 Math. 19.28 1 Cor. 6.2.3 They shall not onely sit with Christ as Assessours and approvers of this righteous sentence but the judgement once ended they shall triumphantly ascend with him into heaven and there enjoy the most exquisit and unmixed pleasures the highest pitch of preferment plenty without want and fulnesse without satiety Rev. 6.9 10. For their apparrel it shall be long white robes washed in the blood of the lamb such as betoken
perfect purity clarity dignity and festivity For their habitatition they are stately Mansions in a lightsom city For their company the sacred Trinity the glorious Angels the crowned Saints Ioh. 14.2 Rev. 21.23 And if it be such an honour to converse familiarly with kings and great personages what is it then with the King of glory and all those heavenly courtiers to enjoy the company of the blessed Patriarches Prophets Apostles Martyrs Confessours our dearest friends and acquaintance whom it is probable we shall know as Adam did his wife upon the first sight in paradise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysâ—â—â— and as Peter and Iohn did Moses and Elias in that glimps of heavens glory they had in the monnt Sure it is we shal perfectly love them as our selves and rejoyce in their happinesse as much as in our own whereby our joyes shall be according to their innumerable number multiplied and increased Next for their dignity and glory they shall sit upon Christs throne with palms in their hands and crowns on their heads Now beyond the excellency of a crown mortal mens wishes extend not But the crown we are speaking of is a crown of glory 1 Pet. 5.4 A crown of righteousnesse 2 Tim. 4.8 A crown of life Iam. 1.12 an incorruptible crown 1 Cor. 9.25 A crown not consisting of some precious thing without us Corona significat absolutionem consummationem perfectionem evinciendo capiti destinatur quae absolutiss eminentissima pars est Scultet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 12.4 but of royal excellency such as wherewith our souls and bodies bedight and adorn'd shall out-shine the sun in his strength what shall I say more but indeed why do I say so much For as one being asked what God was answered Si scirem Deus essem So if I should undertake to describe heaven it were requisit that I should have been at heaven And yet he that had been there St. Paul I mean could say no more then that he had heard there wordless words words unspeakable not possible to be uttered And when he doth speak of heavens happinesse he commonly useth a transcendent kinde of expression as finding words too weak for such a purpose Lo thus shall it be done to the man whom the king immortal will honour in the day when he makes up his Jewels Consider him well as God bad the devil do Iob and know that there is none like him in the whole earth again Goe forth saith the spouse and behold King Solomon with the crowns wherewith his mother crowned him in the day of his espousals So say I behold the godly Christian as crowned with all the forenamed priviledges and prerogatives Cant. 3.11 look upon him as once the city of Shushan did upon Mordecai when the king would do him honour and then tell me whom you have to esteem and account of to set up and side with to prize and prefer in your best affections and expressions Not the rich but the righteous not the great but the gracious not the worlds minions though never so accomplished with all the ornaments of nature art pollicie preferment but Gods Jewels and darlings righteous and religious persons Psal 16.3 Sapè sub attrita latitat sapientia veste Heb. 11 Sic Bruti baculus apud Plutarch cujus intùs solidum aurum corneo velabatur cortice Joh. 6. Esay 53 2Vt templo Dei corporaliter in eo habitantes Bez. those excellent ones of the earth in whom was all Davids delight and should be ours also Despise them not for their outward meannesse the true treasure is carried in earthen vessels and there may be a precious pearl in a leathern purse Iohn Baptist had a girdle of skin about his loins and Elias was a rough hairy man for his outward habit it was course and homely Those ancient worthies went about the world in shipskins and goat-skins but they were like the Ark whose out-side was of goats-hair and badgers skins but the inside pure gold Christ himself whom that Ark typified was hid for awhile under the carpenters son The carnal Capernaites could see nothing in him more then in another man how can this man said they give us his flesh to eat he had no form nor comlinesse saith that Evangleical Prophet and when we shall see him there is no such beauty that we should desire him And yet in him the God-head dwelt bodily that is personally and in him were hid all the treasures of wisdom and worth Colos 2. And the like may be said of many a poor Christian cast out by the world as unworthy their company or countenance but readily received and highly honoured by God himself the blessed spirit and all men that have their senses exercised to discern good and evil But as the root of Iesse was rugged and unsightly so are his branches many of them Howbeit the kings daughter is all glorious within that 's her comfort black she is Cant. 1.5.6 vide Plin. lib. 6. c. 28. Solin cap. 36 Psal 83.3 See Ptov. 15 24 but comly as the curtains of Solomon as the tents of Kedar which were rough but rich as pitcht in the deserts of Arabia Gods servants are called his Hidden ones According to the fashion of the wealthy he pleaseth himself in hidden treasure It is enough that his own eyes behold his Jewels and such to whom the father shewes them The ideots of the world set a very low rate a light price upon Gods precious ones but it s all the wit they have for wisdom is above to the foolish saith Solomon he cannot skill of it It sufficeth to wisdom that she is justified of her children who know how to do her reverence in what garb soever she please to shew her self I know thy poverty saith Christ to one of the seven churches but that 's nothing Rev. 2 Jam. 2.5 God hath chosen the poor of this world rich in faith to be heires of his kingdom in Christ Who can have the face to despise any one for his outward wants and indigence when Abraham the father of the faithful and heir of the world had not a foot of land that he could call his own more then a burying-place when Christs mother was not wealthy enough to bring a lamb for her purification when Christ himself had not twenty pence at hand to pay the tribute mony nor a pillow to rest his head on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syllarium vocabat Caesar Dio. Act. 12. when tired out with hard toile and travel And who o't'other-side would admire any for his worldly wealth and outward magnificence when Pharaohs horses had costly trappings Cant. 1.8 and the Midianites camels had chaines of gold about their necks Iudg. 8.26 when Dives ruffles in his silkes every day and Herod glitters in his cloth of silver who yet to the eye of heavenly wisdom were no better then so many stinking carcases stuck