people as they partake of the Divine nature so they live the life of God Ephes 4. and have the same both sympathies and antipathies as I may so speak abhorring that which is evil cleaving to that which is good Rom. 12.9 God they know hateth evil worse then he hateth the devil for he hateth the devil for sinnes sake and not sinne for the devils sake so do they looking upon sinne as the most loathsome thing in the world the very vomit of the devil which so farre as they are regenerate they do infinitely loath to lick up And for that which is good whether things or persons these they heartily love not onely with a love of Desire as Psal 42.1 2. but also of Complacencie as Psal 73.25 26. herein resembling Almighty God not as an image doth a man in outward lineaments onely but as a sonne doth his father in nature and disposition being daily more and more conformed to the heavenly pattern and transformed into the same image from glory to glory by his Spirit and establish judgement in the gate which hitherto ye have not done vers 10 12. Perform the duties of your own particular places be good Justicers as well as good men It is said of Galba and of our Rich. 3. that they were bad men but good Princes but I hardly think it Some good parts they might have and some good acts they might do but good Princes they could not be unlesse they did hate the evil and love the good but so doth not any bad man for want of better principles Make the tree good and the fruits will be good and the contrary Evil men may be some way usefull to the Publike and do good offices for the Church and yet perish because not in a good manner upon a good motive and for a good end Rev. 12.16 the earth helped the Woman and yet chap. 16.1 the vials of Gods wrath were poured out upon the earth A good Magistrate as he sits in Gods place the judgement-seat is called the Holy place Eccles 8.10 so hee loving what God loveth and hating where God hateth can boldly write over it that Distich that is said to bee written over the Tribunall in Zant in letters of gold Hic locus odit amat punit conservat honorat Nequitiam pacem crimina jura bonos It may be that the Lord. Or out of doubt the Lord God of Hosts will be gracious c. He is surely ready were men but ripe and right for mercy it sticks onely on their part and not on his he waiteth to be gracious Esay 30.18 Oh unworthy we that cause him so to do Currat poenitentia ne praecurrat sententia They are but a remnant that shall have mercy Chrysolog a few that shall finde favour Oh labour to be of those few that shall enter into life Luke 13.24 Verse 16. Therefore the Lord God of Hosts the Lord saith thus Therefore wherefore because neither promises of mercy nor menaces of misery will work upon you stand forth and hear your doom your sentence of condemnation and it beginneth Acts Mon. as is usuall In nomine Dei neither can you say as that Martyr did when wrongfully sentenced ye begin in a wrong name To assure the matter the Prophet here heapeth up three Majesticall names of God that they might tremble and turn considering the greatnesse of Him with whom they here have to do being glorious in holinesse fearefull in prayses doing wonders Exod. 15.11 wailing shall be in all streets c. A generall outcry as once in Egypt when in every house there was a dead corps or as at the taking and sacking of Troy there was Luctus ubique pavor plurima mortis imago Virg. And they shall say in all the high-wayes Alas Alas Man is a creature apt to over-grieve for crosses and to fill the ayre with moanes and complaints of his misery The latine word Aeger for a sick person is judged to come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dolefull expression of his grief The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not ever We are soon weary of suffering and would faine see an end of it and therefore cry out for help The Hebrew word here used Ho Ho is the same with our Oh Oh it is dolentis particula it is ejulantis the broken speech of one in great dolour and durance Nature need not to be taught to tell her own tale when in distresse then men are apt to be eloquent even beyond truth they add they multiply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristoph 1 Cor. 10.13 they rise in their discourse like him in the Poet I am thrice miserable nay ten times nay an hundred ten hundred times whereas they should correct their excessive complaint with that other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alas Alas but why Alas Nothing hath befaln us but what is humane common to men and our betters and they shall call the husbandman to mourning For the marring of his corn by the enemy or by the vermine Others read it thus Jarchi Livelejus The husbandmen shall send for those that are skilfull in lamentation to mourning and wayling and such as are skilfull of lamentation An ordinary practise in those Easterne parts as now also in Jreland to hire artificiall mourners at funerals to sing dolefull ditties Vt qui conducti plorant in funere See Jer. 9.17 Mat. 9.23 Horat. de arte Poet. Sic Homer de Hectore sepulte Gellius lib. 2. cap. 20. with the Note Of the lawfulnesse of this custome the Prophet speaketh not Many things are mentioned in scripture and made use of but not approved as Usury Mat. 25.27 dancing Mat. 11.17 Theft 1 Thess 5.2 injustice Luk. 16.1 the Isthmian games 1 Cor. 9.24 c. Verse 17. And in all vineyards shall be wayling where used to be great jollity and revell-riot in time of vintage Psal 4.8 The calamity shall be common the scourge over-flowing and all sorts shall have their share See Ioel. 1.5 11 13. for I will pass through thee saith the Lord as a fire in a thick wood Iam. 3.5 or dry stubble Ioel. 2.5 Nah. 1.10 I will go thorough them I will burn them together Esay 27.4 make a short work with them Rom. 9.28 So fearefull a thing it is to fall into the punishing hands of the living God Heb. 10.31 to stand in his way when his sword is in commission and He saith to it Sword go thorough the land cut off man and beast from it Ezek. 14.17 Let this be thought on by those secure ones that live as if they were out of the reach of Gods rod Ezech. 21.13 for what if the sword contemne even the rod and be drenched in the gall of these sturdy rebels what then Verse 18. Woe unto you that desire the day of the Lord The day of his visitation when he will go thorough us as you Prophets would
so much only as the Eccho resounds But we must be getting and growing in this grace even in the knowledge of our Lord Jesus Christ He is the brightnesse of his fathers glory and the expresse image of his person The beam of the Sun is not so like the body of the Sun the character on the wax is not so like the seal that imprints it nay milk is not so like milke as Christ is like his father He is up and down the self-same that his Father is they differ in nothing Christus est alius à patre non aliud but that the one is the father and not the son the other is the son and not the father Hence that of our Saviour to Philip when he said Lord shew us the father and it sufficeth us Jesus saith unto him Have I been so long time with you and yet hast thou not known me Philip He that hath seen me Ioh. 14.8 9 hath seen the Father and how sayest thou then shew us the Father The very same All-powerfull God who in fellowship of his sacred person hath a soul and body glorified the same spirituall nature is the nature of the Father As if the same soul and body that is in you were communicated with the person of your child Well might our Saviour therefore say If ye had known me ye should have known my father also John 14.7 Oh learne and labour therefore to profit more and more in the mystery of Christ to know him better in his natures in his offices in his workes both of Abasement and Advancement of Humiliation and Exaltation but especially to know him as St. Paul did for the other you may easily know out of every Catechisme to know him and the power of his resurrection and the fellowship of his sufferings being made conformable to his death Phil. 3.10 This is the excellency of the knowledge of Christ Jesus ver 8. this is life eternall Ioh. 17.3 We know no more of God and his will then we practise and have experience of Christ is said to know no sin because he did none and Eli's sons knew not the Lord though priests because they feared him not they deteined the truth they knew in unrighteousnesse as those Philosophers did Rom. 1.18 SECT IX Let them thankfully acknowledge his free grace in their adoption and why A Second duty we owe to God as his children is thankfull acknowledgement of that never-enough adored depth of his singular love in our Adoption The absolute and independant freedome of his grace herein was such that without any the least colour of cause or shew of reason in us without any defect on his part or desert on ours He drew us out of the most vile and servile condition that could be into the glorious liberty of the sons of God David was to be gathered to his fathers Psal 132.11 Esay 9.6 1 Tim. 1.17 Psal 2. and it was therefore a singular favour to him that he should have children to sit upon his throne after him But God is the King immortall as St. Paul stiles him the everlasting Father as Esay and therefore needs no son to succeed him But if he did he had a son of his own as like him as is possible whom also he hath set as King upon his holy hill of Sion Amongst men those that have children of their own if they adopt another mans childe it is commonly because their own are unfit for succession either from some bodily weaknesse as not likely to leave issue or for basenesse of spirit and badnesse of behaviour as uncapable and unfit for government Now none of all this can without horrible blasphemy be said of the Lord Christ But admit the case had so stood with God that it had been requisite he should have adopted any for his sons and heirs the good Angels might have drawn away his affection from us by their holinesse or the evill angels his compassion for their wretchednesse or he could for a need of very stones have raised up children to himself to be heirs of his kingdome in Christ It was his will only and nothing else that moved his will to set his love upon us as we may see both in the type Deut. 7.7 and in the truth Eâ—h 1.5 Surely as there was no defect or need in him so there was as little merit or desert in us For whereas in the civill adoption as when Pharaohs daughter adopted Moses Mordecai adopted Esther Jacob the two sons of Joseph there is something in the Adopted that moveth the Adoptant cither some outward inducement as kindred beauty favour c. or some inward as the gifts of the minde understanding ingenuity hopefulnes c. there was nothing at all in us to move God to such a mercy For outward respects there was neither kindled to mâ—â—te him for our father was an Amorite Ezek. 16.3 4 5 6. Christ calls his spouse first his Love and thâ—n his fair one Câ—â—t 2.10 Homo est inversâ—s decalogus Eph. 2.1 2. our mother a Hittite we were the sons of the perverse rebellious woman as Saul reproached Ionathan nor yet beauty to intice him for we were in our blood in our blood in our blood when he spread the skirt of his garment over us and said unto us Live Blood is so many severall times there named to note our extreme filthinesse so little amiable were we when he set his love upon us And for any inward motive grace which is the only thing that God looks after Psal 14.2 is not at all to be found in the naturall man Nay he stands acrosse and is quite contrary to it as being acted and agitated by the devill and held captive as a slave by him at his pleasure Loe this was our estate thus the Lord found us when he came to adopt us And indeed Adoption to speak properly as it is a borrowed terme from the civil law imports as much For it is the raking of one foâ— a son who is for present in some servitude to another And so Lawyers distinguish it from Arrogation which is say they the chusing of one for a son that is free his own man not under the command of another But such alass was not our case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 3.23 for both Jews and Gentiles were shut up under sin fist shut up close prisoners in the devills dungeon whose works we did as slaves and could not but do them whose image we bear as sons and could not but resemble him being as like the devill as if we had been spâ—tout of his mouth and had perished together with him in our own filth and blood like that forlorne infant Ezek. 16. had not he of his mere grace and goodnesse when it was thetime of loves said unto us Live yea when we were weltring in our blood he said Live Oh let the deep and due consideration of this matchlesse mercy and free favour ravish and
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
unlesse we mend also to bewail our wickednesse but we must embrace better courses Jer. 26 13. Esa 1.16 Mat. 3.8 Rom. 12.9 13 11. Eph. 4.22 God for this cause gives us the light of Nature and Scripture besides other meanes and time enough Had he given us but one Prophet onely and but forty dayes as he dealt by Nineveh we should have done it as they did How much more now that we abound with leisure read Jezebels sin and sentence Rev. 2.21 and have so many Prophets rising up early and speaking to us Iob. 13.4 Turn ye again now every one from his evill way Jer. 25.4 5. what will become of us if we refuse to be reclaimed hate to be healed This one Prophet here fills his mouth with arguments First it is not to a tyrant or a stranger that you are exhorted to turn but to the Lord your God to him that is your head husband father who hates putting away having once betrothed you to himself in righteousnesse and in judgement and in loving kindnesse and in tender mercies Hos 2.19 Next This Lord our God is for his sweet and patient nature here set forth to be Gratious and will therefore love you freely Hos 14.4 Merciful and will therefore pitty your misery Slow to anger or not apt to snuff but a master of his wrath Nah. 1.2 and one that can bear more then any other whatsoever Mic. 7.17 And Bagnal Chemah of great kindnesse or Much in goodnesse doing good to the evill and unthankful as our Saviour yokes them and repenteth him of the evil A little punishment being enough to a father for a great fault Pro peccato magno paululum supplicâ—i satis esto patri Terent. Where note that Gods repentance is not a change of his will but of his work only and so he repents for his people when he seeth their power is gone Deut. 32.36 when there is dignus vindice nodus an extremity fit for divine power to interpose when the enemies are ready to devour the church or Satan to swallow down Gods child in despair his bowels work he can hold no longer but cries Save my child save my church c Jer. 31.20 then he sends out his Mandamus for deliverance Psal 44.4 then he comes with his Non obstante as Psal 106.8 Isay 57.15 Now who would not return to such a God and what heart can resist such powerfull Rhetorick An heape of words we have here taken for most part out of Exod. 34.6 and all to draw out faith and encourage those that have any mind to look toward God It is no such easie thing to beleeve as fond folk conceit and to comfort a conscience cast down in the sense of sin and fear of wrath is no lesse difficult saith Luther then to raise the dead from the grave If men fear they shall fail of mercy upon their return to God Either they will fall into dedolency or despair But perswade them once of the goodnesse of God and it will lead them to repentance Rom. 2.4 Let them see that in their fathers house is bread enough and they will home immediatly that God will abundantly pardon and he shall have suitors great store Esa 55.7 The sweet and gratious nature of God should be as a perpetuall picture in our hearts and an effectual motive to make men turn unto him Verse 14 Who knoweth if he will return and repent c. Hitherto the Prophet had argued from Gods gratious disposition now here from his curteous and bounteous dealing with his converts who knoweth if c. This is not the speech of one that doubteth and is uncertain as was that of Dâ—vid 1 Sam. 12.22 who can tell whether God will have mercy on me that the child may live but of one earnestly affirming and avouching as was that of Mordecai Esth 4.14 And who knoweth whether thou art come to the kingdome for such a time as this q. d. 'T is sure thou art And it is no lesse sure that if men Turn to God he will turn to them Zach. 1.3 and that whithersoever he comes â—e leaves a blessing behind him His favour is no empty favour it is not like the winter-Sun that casts a goodly countenance on the earth but gives little heat and comfort God ever comes with his Cornu-copia in his hand and his steps drop fatnesse Then shall the earth yield her increase and God even our own God shall bless us saith the church Psal 67.6 He will do it the rather saith our Prophet that his people may the more cherefully serve him when they shall have a meat-offering and a drink offering â—alvin et sic maneat in t ger cultus ipsius and so he may have his dayly service duely performed for of this the saints are most solicitous it is their desire that God should be glorified rather then that themselves should be gratified and their own turns served Verse 15. Blâ—w the trumpet in Zion that all may hear and convene those of Jerusalem in the Temple and the rest in their severall Synagogues Lev. 23.31 for that yearly fast was standard to the rest kept upon extraordinary and emergent occasions as here for the preventing of the fore threatened judgment Papists appoint set fasting-dayes as Lent and Friday in every week Eves of hollydayes c. whether the times be clear or cloudy A Lapide in loc A Lapide also the Jesuite keepes a coyle against Luther and the Centurists for decrying their Popish processions and publike Letanies which he thinks to be here and elsewhere authorised A discourse he giveth us here too about the use and original of bells among christians answerable to trumpets amongst the Jewes A Symmist of his Cenalis Bishop of Auranches to prove their Pope-holy Church the true Church maketh no mention at all either of Preaching or Sacraments but produceth bells for a sufficient mark of the Catholke true church we have bells saith he whereby our Assemblies are ordinarily called together but the Lutherans have claps of harquebuzes and pistolets for signes whereby they congregate Act. Mon. fol. 828. betwixt which and bells he maketh a long Antithesis and therehence inferreth that the church of Rome is the true church A proper argument and yet the man pleaseth himself as much in it as the second-Councell of Nice did in their profound proofs for idolatry Prideaux which as One well saith of them were such as that the Images themselves if they were sensible would blush to hear repeated Sanctify a fast See the Note on chap. 1.14 Proclaime a religious abstinence from all kind of sustenance 2 Sam. 12.17 Iohn 3. for a season either from morning till evening as Judg. 20.26 2 Sam. 3.35 or from evening till evening Lev. 23.32 or longer as Esth 4.16 Act. 9.9 as the hand and wrath of God is more or lesse felt or feared But the least time that may be is a whole day there is
head of the poor Covetousnesse is craving and cruel it rides without reins as Balaam did after the wages of wickednesse and cares not whose head it rides over to compasse commodity Yea it panteth after the dust of the earth on the head of the poor as desirous not onely to lay them in the dust Anhelant but to lay them a-bleeding and a-dying there They gape over the head or life of the poor in the dust of the earth so some read the words as devising to destroy them A poor mans lively hood is his life Mar. 12. ult Luke 8.43 for a poor man in his house is like a snail in a shell crush that and you kill him These cormorants earnestly desired and indeavoured to bring dust upon poor mens heads the garb of those that were in heavinesse Iob 2.12 Ezech. 27.30 Lam. 2.20 by their oppressions and injustice yea to bring them down to the dust of death to set them as farre under ground as now they were above Lo this they do as greedily and as greatly desire as serpents and other hot creatures covet the fresh air to cool their scorched entrails See Ier. 14.6 Job 5.5 and 7.2 It is said of Saul the persecutour that he breathed out threatnings against the Church Acts 9.1 as a tired Wolf that wearied with worrying the flock lieth panting for breath So Bonner whipt the poor Martyrs till he was breathlesse Some Interpreters note out of Joseph Ben Gorion Gorionides hist c. 44. that there was an old custom that those that were accused before the Judges should be arrayed in black and have their heads covered with dust And hence they conceive the sence to be this That pant i. e. that earnestly desire that such poor men may be accused by the rich Drusius Mercer of whom they may receive gifts to pervert judgement And this they think to be confirmed by the following words they turn aside or pervent the way of the meeke that is the cause businesse judgement of the modest and self-denying poor the subject of rich mens injuries for most part and unreasonable oppressions Jam. 2.6 A crow will stand upon a sheeps back pulling off wool from her side she durst not do so to a wolf or a mastiffe Even reasonlesse creatures know whom they may bee bold with so do wicked oppressours Veterem ferendo injuriam invitas novam The meek by pocketting up one wrong invite another Ye have condemned and killed the just and he doth not resist you Jam. 5.6 Ye not onely rob but ravish the poor that are faln into your nets Psal 10.9 ye do even whatsoever you please to them as One Martyr said of John Baptist that he was put to death Acts and Mon. as if God had been nothing aware of him and a man and his father will go in c. by an horrible if not incestuous filthinesse such as Heathens by the light of nature condemned and execrated 1 Cor. 5.1 The Indians abhor it shewing themselves in respect of the incestuous Spaniards amongst them as the Scythians in respect of the Grecians whom they so far excelled in life as they were short of them in learning Am I a dog said Abner to Isbbosheth 2 Sam. 3. that is so impudently and excessively lustfull as a dog is so scalded in his own grease Rom. 1.27 Some libidinous sensualists put off all manhood become dogs worse then dogs following their harlots stiled in Scripture salt-bitches Deut. 23.18 such as having abandoned both the fear of God and shame of the world care not whom they admit father son any one every one to profane my holy name As if I were Authour or Fautour of such cruelties and villanies This is to take Gods name in vain Prov. 30.9 yea this is to blaspheme 1 Tim. 1.20 by breaking down the banks of blasphemy and causing the enemies of the truth to speak evil with open mouth as they did in Davids dayes 2 Sam. 12.14 And in Pauls dayes Rom. 2.24 And in Origens dayes Nunc male audiunt castiganturque vulgo Christiani De opisicio Dei prooem quòd vitia sub obtentu nominis Dei celent c. saith He Christians and their religion heareth ill among Heathens by reason of their impious and impure lives and their conversation not becoming the Gospel of Christ Philip. 1.27 Of such carnall Gospellers it may be truly said as Diogenes said to Antipater who being vitious wore a white cloke the ensigne of innocency that they do virtut is stragulam pudefacere put honesty to an open shame bring contempt upon God and his wayes c. Verse 8. And they lay themselves down upon clothes i. e. table-carpets or bedcoverlets layd under those that sit at meat whether on the ground with their legs gathered under them as the Turkish Bashawes do to this day and the Trojans of old stratoque super discumbitur ostro or at beds or tables Turk hist fol. 231. Virg. Enead lib. 1. Horat. 1. Car. od 27. Vide Lambin ad loc Lips lib. 3. Antiq. lection leaning on the left elbow Esth 1.6 and 7 8. Ioh. 13.28 Et cubito remanete presso laid to pledge These should have been restored and not detayned beyond the time prescribed Deut. 24.12 13. Exod. 22.26 27. by every altar It was their fashion to feast in their Idol-temples 1. Cor. 8.10 and 10.21 See Horat. Oda 37. lib. 1. And this in imitation belike of Gods people who were commanded to feast before the Lord in the place that he should chuse to place his name in See Deut. 14.23.26 1 Sam. 1.3 4. c. And here Paucis verbis multiplex scelus arguit saith Gualther in few words he accuseth them of much wickednesse and they drink the wine of the condemned in the house of their God A God they have of their own devising a wodden God and such as if he had but a paire of hornes clapt on his head might make an excellent devill as the Major of Dancaster told the wise men of Cockram in Q. Maries dayes that came to complaine of the Carver for making them an ugly Crucifix Next they drink wine in the house of their God Act. and Mon. besides their drink-offerings which Davids soule hated Psal 16.4 they had their drunken compotations in their Idoll-temples Heyl. Geog. 449. as now they say in the Isle of Sardinia after masse done they fall to drinking and dancing in the middest of the Church singing in the mean time songs too immodest for an Ale-house Lastly they drink the wine of the condemned or of such as they have fined or mulcted for not comming along with them to the Idol-temples Diodate rendreth it the wine of the amercements that is bought with such mony as they have unjustly amerced and condemned the innocent in There are that here understood that wine that was wont to be given to malefactors led to execution Prov. 31.6 to cheer them up but these wretches drank it
out of thy sight Thus those straits brought him to these disputes of despair as they did likewise David Psal 31.22 the Church in the Lamentations Chap. 4.22 and others apt enough in affliction to have hard conceits of God and heavy conceits of themselves Whiles men look at things present whiles they live by sense onely it must needs be with them as with an house without pillars tottering with every blast or as a ship without anchor tossed with every wave They must therefore thrust Hagar out of doors and set up Sarah silence their reason and exalt Faith as did Jonas here Then I said I am cast out of thy sight Here you may take him up for a dead man here he inclineth somewhat to that of Cain Gen. 4.13 14. and surely they that go down to this pit of despair as Hezechiah speaketh of the grave cannot hope for Gods truth Esa 38. as long as there they stay yet I wil look again toward thine holy Temple Here he recollects and recovers himself as the same soul may successively doubt and believe not simultaneously and faith where it is right will at length outwrastle diffidence and make a man more then a conquerour even a Triumpher When sense saith such a thing will not be Reason saith It cannot be Faith gets above and saith Yea but it shall be what talk you to me of Impossibilities I shall yet as low as I am and as forlorn look again towards Gods holy Temple of heaven yea that here on earth where God is sincerely served and whereto the precious are annexed Faith is by one fitly compared to the cork upon the net though the lead on the one sinks it down yet the cork on the other keeps it up in the water The faithful soon check themselves for their doubtings and despondency as Jonah here as David chides David Psal 43.5 and as Paul saith of himself and his fellowes that they were staggering but not wholly sticking 2 Cor. 4.8 Vers 5. The waters compassed me about even to the soul that is usque ad animae deliquium till I laboured for life and was as good as gone The depth closed me round about see the Note on vers 3. and further observe that Gods dear children may fall into desperate and deadly dangers see Psal 18.3 and 88.3 116.3 And this for 1. prevention 2. purgation 3. probation 4. preparations to further both mercies and duties Let us not therefore censure our selves or others as hated of God because greatly distressed but incourage our selves in them as did David at Ziklag 1 Sach 30.6 The right of the Lord shall change all this Flebile principium melior fortuna sequetur The weeds were wrapt about mine head Alga as Alligando The weeds which the fish had devoured or whereunto the fish wherein I was had dived and lain down amongst them Or this might befal Jonah in the bottom of the sea before the fish had swallowed him for weeds easily wrap about those that swim or are drowned Vers 6. I went down to the bottomes of the montains that is of the promontories or rocks of the sea where the waters are deepest Thus Mercer after Kimchi The channels of waters were seen and the foundations of the world were discovered Psal 18.15 The mountains are said to be under water Prov. 8.25 because their foundations are there placed the earth with her barres was about me for over As if resolved there to keep me close prisoner that though the fish had disgorged me yet I should never have got to land The shores are set by God as barres to keep the sea within his bounds Job 38.8 10 11. Jer. 5.22 Here then all the creatures seemed to set against poor Jonas and which was more then all the Creatour too so that he might sigh and say as in the Poet In me omnis terraeque aviumque marisque rapina est Martial Forsitan coeli Yet hast thou brought up my life from corruption i. e. from the place where I was likely to have laine and rotted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cum duplicantur lateres venit Moses when things are at the worst God appeareth as it were out of an engine In the mount will the Lord be seen Ezek. 37.11 c. 2 King 19.3 he stayes so long sometimes that he hardly findes faith on earth Luk. 18. and yet comes at last to the relief of his poor people viz. when they are ripe and ready for it He is a God of judgement he knowes how and when to deale forth his favours and even waiteth to be gracious Esay 30.22 See Esa 28.24 25 27 28. O Lord my God sc by the meane and merit of thy son in whom alone it is that thou Lord art my God and that I can call thee Abba Father It is well observed by an Interpreter that in this short history of Jonah are all things contained which may make to the sound and saving knowledge of God and his will of our selves also and our duties Verse 7. When my soul fainted within me I remembred the Lord And could say as the Church in Esay when at lowest Esa 63.16 Doubtlesse thou art our Father our Redeemer thy Name is from everlasting As there is in the creatures an instinct of nature to do their kind so there is of grace in the Saints to run to God Yea in the way of thy judgements O Lord have we waited for thee the desire of our soule is to thy Name and to the remembrance of thee with my soule have I desired thee in the night yea with my spirit within me will I seek thee early c. Esa 26.8 9. Oh Lord saith Habacuc art not thou from everlasting my God and mine holy One It was a bold question but God approves and assents to it in a gracious answer ere they went further Hab. 1.12 We shall not die say they obruptly O Lord thou hast ordained them the Caldeans for judgement but us onely for chastisement Here was the triumph of their faith and this was that which held up Jonas his hope though with wonderfull difficulty held head above water He remembred the yeeres of the right hand of the most High Psal 77.10 he called to mind his songs in the night season ver 6. his former experience a just ground of his present confidence He remembred the Lord his Power and Goodnesse those two pillars the Jachin and the Boaz that support Faith and this fetcht him againe when ready to faint I had even fainted unlesse I had beleeved to see the goodnesse of the Lord in the land of the living Psal 27.13 and my prayer came in unto thee q. d. Though I was so faint I could scarce utter a prayer yet thou harknedst and heardest as Mal. 3.16 thou madest hard shift to hear as I may say thine ears were in my prayers as S. Peter hath it 1 Pet. 3.12 thou felst my breathing when no voice could bee heard Lam.
his hair so doth the strength and glory of our land consist in the true religion and Gods sincere service which if it should be shaved and deprived of though every shower were a shower of gold saith a Divine every stone in the land a pearl every begger an honourable Senatour every fool as wise as Solomon every weakling as strong as Samson yet our wealth honour strength wisdom and glory are gone and we shall sing a doleful Miserere with Phineas his wife Ichabod The glory of England is gone for Religion is gone Verse 6. Ho ho come forth and flee from the land of the North A proclamation to those in Babylon to make hast home and come away for shame now they had so fair a way made and such free liberty given them to return A man would wonder they should be so backward to a businesse of this nature But they that were born in hell know no other heaven as the proverb is There they had lived a long season in peace and safety in a rich and fat though a forreine Countrey There they were at quiet enjoyed their religion and customs got wealth had favourites at Court and what should they trouble themselves to remove into a Countrey where they were sure to meet with many bitter enemies the Samaritans and others And who can tell whether this Proclamation of King Darius be not a designe to try their affection to their countrey and so to fall upon such as did offer to return thither Thus by casting of perils distrusting of promises and listening to that Improba Siren Desidia Antiqr Lib. 11 Cap. 4. they staid half of them at least behinde whatever Josephus hath falsly storied of 4628000. that returned the contrary whereto see Ezr. 2.64 for I have spread you abroad into the four windes And do now offer to recollect and reduce you to your own countrey See that ye shift not off Me that speak from heaven Heb. 12.25 and 2.3 See that ye neglect not so great salvation How oft is the Lord even fain to smoak us and so force us out of our clayie cottages toward our heavenly home And what ashame is it to us that a Heathen should say Fugiendum est ad clarissimam patriam Plotin apud Ang de C. D lib. 9. Cap. 16 ibi pater ibi omnia We should even flee apace to our own countrey that is above sith there is our Father there is All that heart can wish or need require Verse 7. Deliver thy self O Zion that dwellest with the daughter of Babylon q.d. Is Babylon a fit place for thee to abide in what comfort canst thou take in such lewd company Save thy self from this untoward generation Act. 2.40 Flee out of the midst of Babylon and deliver every man his soul be not cut off in her in iquity for this is the time of the Lords vengeance he will render unto her a recompense Jer 51.6.7 Shortly after this exhortation to the sons of Zion Babylon revolted from the Persians Iustin lib. 1. Herod lib. 3. and was taken and sackt by Darius in the fourth yeer of his reign that is two yeers after this Prophecy was uttered by the help of his friend Zopyrus Two thing should prevail with the people of God to shun the society of the ungodly 1. Infection of sin which is more contagious and catching then the plague Though Lot learned not the evil manners of Sodom yet his daughters did 2. Infliction of punishment Zac. 9.2 Hamath lay so nigh Damascus in places that she fared the worse for her neighbourhood See for both these Rev. 18.4 and say if at any time forced to be in bad company O that I had wings of a dove Psal 55.6 for then would I flee away and be at rest Or if this Oh will not set thee at liberty take up that Wo to expresse thy misery Wo is me that I sojourn in Meshech c. Vers 8. For thus saith the Lord of hosts Sanchez referreth these words to those aforegoing q. d. Deliver thy self c. for so the Lord commandeth But herein he stands alone the current of Interpreters carrying it against him This preface seems prefixed for procuring more authority to the ensuing promise which to the poor Jews might seem incredible If Jehovah speaketh it and he that hath all power in his hand to effect what he speaketh why should any one doubt or despair After this glory i. e. these glimmerings of glory these out goings of grace begun amongst you and by degrees to be finished hath he sent me unto the Nations which spoiled you Or against the Nationâ— for it is a sending in judgement and perhaps against either the Caldeans destroyed by the Persians see the Note on verse 7. Or the Persians afterwards destroyed by the Grecians and by Alexander the Great See Esay 33.1 Now whereas some object that Christ is her said to be sent of his Father and this seems to import an inferiority It is answered First that two equals by mutuall consent may send one another Mission doth not alwayes import inequality Secondly One may be inferiour to another either by nature and so Christ is not or by condition as he is the Mediatour and as he did voluntarily abase himself and so he is Phil. 2.7 For he that toucheth you toucheth the apple of his eye The little man that is in the eye as pupilla of pupa Or the black of the eye God Ishon of Ish It is here called Bath the daughter of the eye because it is as dear to a man as an onely daughter who at first drew light out of darknesse doth by an admirable work draw the light of the body out of the black apple of the eye Philosophers call it the Chrystalline bumour It is the tenderest piece of the tenderest part to expresse the inexpressible tendernesse of Gods love saith Salvian The eye is kept most diligently and strongly guarded by nature with tunicles A man can better beat a thultch on the backs then a touch on the eye Siquis digitum meum mordeat siquis pungat brachium crura siquis etiam duriter vulneret c. saith Calvin here If one bite my finger prick my leg or arm yea slash and wound me I can better bear it then if he thrust his finger in mine eyes Amida sonne of Muleasses king of Tunis cruelly put out his fathers eyes by holding hot burning basons before them Turk hist Robert de Behasme Earl of Shrewesbury Anno 1111. playing with his own childe Speed 473. for a pastime put his thumbe in the boyes eyes and thrust out the balls thereof We use to say Oculus fama non patiuntur joâ—os The eye and the good name will endure no jests Let persecutours take heed how they meddle with Gods eyes He is wise in heart and mighty in strength who hath hardened himself against God and prospered Job 94. Some read the text thus He
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
expanse as a curtain or as a molten looking-glasse Job 37.18 Job 26.7 2. From the wisdome of God in laying the foundation of the earth and hanging it by Geometry as we say in the midst of heaven like Archimedes his pigeon equally poized with its own weight Terra pilae similis nullo fulcimine nixa Ovid. Fast l. 5 Aere subjecto tam grave pendet onus 3. From the goodnesse of God who formeth the spirit of man within him who hath made us these souls Esay 57.16 which he doth daily create and infuse into mens bodies yea and that alone without any help of their parents hence hee is called the Father of spirits Heb. 12.9 and the spirit of a dying man is said to return to God that gave it Eccles 12.7 This last text convinced Augustine who held sometime with Origen that the soul as well as the body was begotten by the parents farre more then the peremptory rashnesse of Vincentius Victor who censured boldly the Fathers unresolvednesse Chemnitius when hee doubted concerning the originall of a rationall soul and vaunted that he would prove by demonstration that souls are created de novo by God Aristotle Natures chief Secretary was much puzled about this point of the soul which indeed cannot fully bee conceived of nor defined by man Onely this we can say that the soul as it comes from God so it is like him viz. One immateriall immortall understanding Spirit distinguisht into three Powers which all make up one Spirit Verse 2. Behold I will make Jerusalem a cup of trembling Or slumber or poyson A Metaphor taken from a cup of generous wine but empoysoned so that those that drink of it do presently tremble grow giddy sleepy sick as heart can hold Poyson in wine works more furiously Thou hast made us to drink the wine of giddinesse saith the Church Psal 60.3 In the hand of the Lord is a cup and the wine is red it is full mixed c. The Prophet here seems to allude to Jer. 25.15 Esay 29.8 Jer. 31.7 Ovid saith of the river Gallus that whoso drinketh of it runneth mad immediatly Hierom telleth of a Lake neer Naples whereinto if a dog be thrown he presently dieth The like is reported by Josephus of the Lake Asphaltites Jerusalem shall be a murthering morsell to those that swallow it His meat in his bowels is turned it is the gall of aspes within him Hee hath swallowed down her spoil and he shall vomit it up again Job 20.14 15 God shall rake it out of his belly He shall have as little joy of his tid-bits of his sweet draughts as Jonathan had of his honey whereof he had no sooner tasted but his head was forfeited Pliny speaketh of a kind of honey that poysoneth because it is sucked out of poysonous flowers Our Chronicler telleth us Speed 1210. that at Alvelana three miles from Lisbon many of our English souldiers under the Earl of Essex perished by eating of honey purposely left in the houses and spiced with poyson The enemies of the Church make a dangerous adventure they are even ambitious of destruction they run to meet their bane as did those Philistines at Mizpeh 1 Sam. 7. And had they but so much wit as Pilats wife in a dream they would take heed of having any thing to do with those just men of eating up Gods people as they eat bread Psal 14.4 of bowsing in the bowles of the Sanctuary with Baltasar who fell thereupon into a trembling Dan. 5.6 so that his loyns were loosed and his knees knockt one against another when they shall be in the siege And so about to do their last and worst against the Church The people of Rome was saepe praelio victus nunquam bello saith Florus they lost many battles but were never overcome in a set warre at the last at the long-runne as they say they crushed all their enemies so doth the Church See Psal 129. thorowout and the story of the Maccabees Verse 3. I will make Jerusalem a burdensome stone Such a stone as that wherewith the woman brake Abimelech his brainpan at the tower of Thebez Judg. 9.53 He had slain all his brethren upon one stone verse 5. he receives therefore his deaths-wound by a stone and that by the hand of a woman which was his greatest grief The like death befell Pyrrhus king of Epirotes slain at the siege of Argos with a tyle thrown by a woman from the wall So was Earl Simon Mountfort that bloody persecutour of the Albigenses in Irance A woman discharged an engine at him Cades Justif of the Church from the walls of Tholouse and by a stone parted his head from his shoulders The virgin daughter of Zion shall do as much as all this comes to for her besiegers though all the people of the earth be gathered together against her For why she hath a strong champion that in maintaining her quarrell will dash them to pieces and grind them to powder Luke 20.18 They are no more able to stand before him then a glasse-bottle before a cannon-shot Hence her confidence her laughing and shaking her head by way of derision at her stoutest enemies Esay 37.22 She knows that all that burden themselves with her shall be cut in pieces Hamans wife could tell so much If Mordecai said she be of the seed of the Jews Esih 5.13 before whom thou hast begun to fall thou shalt not prevail against him but shalt surely fall before him A Jew may-fall before a Fersian and get up and prevail But if a Persian or whosoever of the Gentiles begin to sall before a Jew he can neither stay nor rise There is an invisible hand of omnipotency that strikes in for his own and confounds their opposites That little stone cut out without hands Christs humane nature is called a tabernacle not made with hands not of this building Heb. 9.11 that is not by an ordinary course of generation smiteth the four mighty Monarchies and crumbleth them to crattle Dan. 2.34 Hierom upon this text and after him other Interpreters both Ancient and Modern tell us that the Holy Ghost here alludeth to a certain exercise or game used much among the Jews namely to take up a great round stone for the triall of a mans strength lifting it up from the ground sometimes to the knees sometimes to their navels sometimes to their breasts and sometimes as high as their heads or above their heads At which sport many times they did grievously hurt themselves or at least scarify and make cuts in their flesh See Levit. 21.5 where the same word is used The Churches enemies shall strive and try who shall do her most hurt but the stoutest of them all shall be fooled and foiled in the end The irrepairable ruine of Rome is graphically described and even set forth to the eye Rev. 18.21 by a notable gradation An Angel a mighty Angel taketh a stone a great stone
hardest heart soundly soaked in the blood of Christ the true scape-goat cannot but relent and repent for such a horrid villany as one mourneth for his onely son for his first born sc with a funerall-sorrow such as was that of the Sunamite and of the widdow of Naim of Rachel who refused to be comforted c. There is an Ocean of love in a fathers heart as we see in Jacob toward Joseph in David towards Absolam in the father of the Prodigall c. Christ was Gods only son in respect of his divine nature he was also the first-born amongst many brethren And yet God so loved the world c. So how So as I cannot tell how for this is a Sic without a Sicut Even so should our sorrow be for having a wicked hand in his dolorous death The Prophet here seemes to be at a stand as it were whence to borrow comparisons to shaddow it out by Great is the grief of children for their deceased parents as of Joseph for Iacob Gen. 50.1 he fell upon his fathers face as willing to have wept him alive again if possible So our Edward the first returning from the warrs in Palestina rested himself in Sicily where the death of his son and heir comming first to his eare and afterwards of the king his father he much more sorrowed his fathers departure then his sons whereat King Charles of Sicily greatly marvelled Speed 646. and demanding the reason had of him this answer The losse of sons is but light because they are multiplyed every day but the death of parents is irremediable because they can never be had againe Thus He Howbeit love rather descendeth then ascendeth and Abraham could better part with his father Terah then with his son his only son Isaac whom he loved Gen. 22.2 Before he had him Lord God said Abraham what wilt thou give me so long as I gee childlesse Gen. 15.2 His mouth was so out of tast with the sense of his want that he could relish no comfort But now to be bereft of him and that in such a manner as he might conceive by that probatory precept Gen. 22.2 this must needs go to the very heart of him for though he had put on grace yet he had not put off nature Both Iacob and Iacobs father as Iunius understandeth that passage Gen. 37 35. wept savourly for Ioseph and would go down into the grave unto their sen mourning True it is that the losse of some wife may be greater then the losse of some son Abraham came from his own tent to Sarah's tent to mourn for her Gen. 22.2 and she was the first that we read of in scripture mourned for but the Prophet here speaketh of the mourning of husband and wife together and they can lose no greater outward blessing then their first-born if an onely-one especially Verse 11. In that day shall there be a great mourning in Jerusalem Magnificabitur luctus so the Hebrew hath it their mourning shall be greatened their heavinesse heightened they shall rise in their repentance above all that is ordinary The Casuifts and Schoolmen affirme sorrow for sin to be the greatest of all sorrowes 1. In conatu the whole soule seemes to send springs into it out of every faculty 2. In extensione It is a spring which in this life more or lesse is continually dropping neither would God have the wounds of godly forrow to be so closed up at all as not to bleed afresh upon every good occasion 3. In appreciatione the true penitentiary doth ever judge that a good God offended a Saviour crucified should be the prime cause of greatest grief 4. In intensione for intension of displicence in the will there being no other things with which Adrian Scotus Soto or for which the will is more displeased with its self then for sinning against God There is more cause of grief say they for sinning then for the death of Christ because therein was aliquid placens but sin is simpliciter displicens But is it not godly mourning may some say unlesse it be so great I answer that other mourning may make more noise like a dashing shoure of rain or a land-flood that by a small shallow channel comes down from an hill When a man mourns for his onely son or the like this comes from God as a judgement it comes down hill as it were hath nature to work with it and nothing to hinder it but this mourning and melting over Christ is as a stream that goeth up hill and through many reeds and flagges M. Cotton as a Reverend man expresseth it as the mourning of Hadadrimmon in the valley of Megiddon Where good Josiah was slain and where the people saw to their unspeakable grief and heart-break family Church and Common-wealth pluckt up by the roots in the losse of that one man who was the very breath of all their nostrils as Jeremiah sadly acknowledgeth in his Lamentations composed on that very occasion and when he died all their prosperity here died with him and themselves were no better then living Ghosts walking sepulchers of themselves a being they had but not a life those that before seemed to touch heaven with their finger fell down to the earth nunc humi de repente serpere siderates esse diceres as if they had been planet-struck as Budaeus speaketh of the French courtiers at the death of Lewes the twelfth When Augustus died orbis ruinam timueramus saith Paterculus we thought all had been lost and that the world would have fallen about our ears When our Edward the sixth that second Josiah was taken away Cardan sung this sorrowful Epicedion Flete nefas magnum sed toto flebitis orbe Mortales vestrûum corrit omnis honos Verse 12 13 14 And the land shall mourn Not the generality of the Jews unlesse it be at their last general conversion that resurrection from the dead as it is called Rom. 11.15 but the elect according to grace who are here called the land because more esteemed by God then all the other Jews besides for he reckoneth of men by their righteousnesse as he did of Lot at Sodom every family apart To shew the soundnesse of their sorrow the sincerity by the secrecy for Ille dolet verè qui sine teste dolet He grieves with a witnesse that grieves without a witnesse There is a worldly sorrow that hardeneth the heart and indisposeth it for repentance as did that of Nabal There is also an hellish sorrow a desperate grief for sin poenitentia Iscariotica as was that of Judas There is no birth without travel but some children die in the birth are killed with the pains of the labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 7 Lastly there is a sorrow according to God whereby we weep kindly after God inquiring the way to Zion with our faces set thitherward and renewing our covenant Jer. 50.4 5. Against thee thee onely have I sinned
and at length return them up again to his heavenly Father without losse of any one He is also called the Man by an excellency that matchlesse man the chief of ten thousand as his mother is called hagnalma that famous Virgin whom all generations are bound to call blessed He is Man-God both in one and is therefore also called Gods-fellow or Mate as being Consubstantiall to the Father according to the Godhead and very neer akinne to him according to the Man-hood by reason of the hypostaticall union of both natures into one person the Man Christ Jesus Smite the shepheard that that blessed Fountcin of his Bloud mentioned verse 1. may be opened and the flock of God washed and healed and satiated as the people were when the Rock was smitten and so set abroach and as when God clave a hollow place in the jaw-bone of the Asse so that there came water thereout Sampson drank and was revived And as when the Alabaster-box of ointment was broke all the house was filled with a sweet savour Judg. 15.19 And the sheep shall be scattered scattered and scattered shifting for themselves and leaving Christ to the mercy of his enemies who seized upon him as so many Carrion Kites upon a silly Dove Thomas who once said come let us go dye with him disappeares and is lost Peter followes aloof off but better he had heen farther off John if at least it were he flies away stark naked for hast Iudas comes nearer to him but to betray him with a kisse But is this thy kindnesse to thy friend Christ had indented with the enemie aforehand for their securitie Joh. 18.8 so that they needed not have retreated so disorderly and scattered as they did But the fear of man bringeth a snare Prov. 29.25 Howbeit mans badnesse cannot break off the course of Christs goodnesse For though they thus unworthily forsake him and leave him at the worst as they say yet I will turn my hand saith he upon the little ones i.e. I will recollect my dispersed flock how little soever either for number or respect in the world and bring back my banished So soon doth it repent the good Lord concerning his servants Mich. 7.18 Psal 136 23. He remembreth not iniquity for ever saith the Prophet because mercy pleaseth him and again He remembreth us in our low estates for his mercy endureth for ever He looked back upon Peter when his mouth was now big swoln with oathes and execrations and set him a weeping bitterly He called for Thomas after his resurrection and confirmed his weak faith by a wonderfull condescention He sealed up his love to them all again restoring them to their ministeriall imployment and not so much as once upbraiding them with their base dereliction but only with their unbelief Lyra and others sence the Text thus I will turn my hand upon the little ones that is I will so smite the Shepheard Christ that not only the sheep shall be scattered but the little lambs also even the least and lowest Christians shall have their share of sufferings shall feel the weight of my hand shall pledge the Lord Christ in that cup of afflictions that I have put into his hand shall be conformed to the Image of Gods Son as his co-sufferers that he may be the first born among many brethren Rom. 8.29 And this was fulfilled in the persecutions that followed soon after our Saviours death Ecclesia haeres crucis saith Luther and Persecutio ect Evangelij genius saith Calvin Persecution is the black Angel that dogges the Church the red horse that â—ollows the white at the heels All the comfort is that Gods holy hand hath a speciall stroke in all those afflictions that are laid upon his faithfull people I will turn mine hand c. Verse 8. Two parts therein shall be cut off and die q.d. they shall they shall how strange or incredible soever this sad tidings seem to you it shall be even so take my word for it Behold the severity of God Rom. 11.22 In the Greek it is the Resection or Cutting off as a Chirurgion cutteth off proud and dead flesh The Just Lord is in the middest thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will not do iniquity c. Zeph. 3.5 Fiat justitia ruat coelum may seem to be his Motto In point of justice he stands not upon multitudes Psal 9.17 It is all one to him whether against a Nation or against a man only Job 34.29 National sins bring national plagues heinous sinnes heavy punishments In the universal deluge God swept away all as if he had blotted out that part of his title The Lord the Lord gracious merciful c. and had taken up that of Attilas Orbis flagellum The worlds scourge Sodoms sinnes were multiplyed above measure therefore God took them away as he saw good Ezek. 16.49 50 and hath thrown them out as St. Jude speaketh for an example suffering the vengeance of eternal fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jude 7. Herodotus a Heathen Historian saith the very same of the destruction of Troy viz. that the ruines and rubbish thereof are set forth for an example of that noted Rule that God greatly punisheth great offences and that hainous sinnes bring hideous plagues Here we have two parts of three cut off in the land of Judea as it fell out at the last destruction thereof by the Romans at which time more then a million of men perished see Matth. 24.21 with the Note And what think we shall become of Babylon the great Her sinnes reach up to heaven whereunto they are even glewed and fastened as the word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 18.5 therefore she shall be brought down to hell with Capernaum for flagitium flagellum sicuâ— acus filum therefore shall her plagues come in one day to confute their fond conceit of an eternal Empire death and mourning and famine and she shall be utterly overthrown with fire for strong is the Lord God who judgeth her full able to effect it Rev. 18.18 seem it to Babels brats never so improbable or impossible It was never besieged since it became Papal but it was taken whereas before it was held invincible Sinne that lyeth at the bottom will easily undermine and overturn the walis though never so strong built as the voice from heaven told Phocas the Murtherer The bloud of that innocent Lamb of God lyes heavy upon the whole Nation of the Jews to this day Their last devastation and present dismal dispersion is such as that one of their own Rabines concludes from thence that their Mesliah must needs be come and they must needs suffer so much for killing him but the third shall be left therein A holy remnant kept for a reserve Good husbands cast not all their corn into the oven but keep some for seed Esa 6.13 But yet in it shall be a tenth saith another Prophet Es 17.6 there shall
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
vobis erit damnosum Timeo itaquâ— damnum vestrum timeo damnationem meam Bern. de T. mp 99. mihi periculosum If I should not deale faithfully and freely with you it would be to your loss but to mine utter undoing Verse 10. Have we not all one Father Here begins a second contestation viz. with the people as the former was with the Priests for their unrighteous dealing where we have so many words so many arguments In brevitate verborum est luxuries verum How many Ones are here and all to perswade to unity See the like Eph. 4.3 4 5. Let those that take upon them to perswade others to equity and unanimity learn to marshall their matter handsomely and to fill their mouths with arguments such as may fall thick and prevail Iob 21.4 being seconded and set on with intimation of heartiest affection Oh that I could somewhere meet with you both together said Austin to Hierome and Ruffinus hearing of their differences I would fall down at your feet with much love and many teares I would beseech you for Gods sake for your own sakes Hei mihi qui vos alicubi invenire non possum c. for weak Christians sake c. not to suffer these dissentions to spread further So Mr. Bradford in a letter to a distressed Gentlewoman that was in a despairing condition I beseech you saith He I pray you I desire you I crave at your hands with all my very heart I ask of you with hand pen tongue and mind in Christ through Christ for Christ for his name blood mercy power and truths sake Act. and Mon. that you admit no doubting of Gods finall mercyes toward you howsoever you feel your self Oh that I could get words said Another holy man to his hearers to gore your very hearts with smarting pain that this doctrine might be written in your flesh By this One Father in the Text is meant Adam say the most Interpreters who was the common Parent of us all and the very stock and root from whence all mankind did spring It is therefore a sin against Nature it self and common humanity to deal treacherously against another or to hide thy self from thine own flesh Isa 58.7 This is to be more unreasonable then beasts birds and fishes which love their own kind and those that seed on flesh will not eat the flesh of their own kind But our Age over-aboundeth with unnaturall Man-eaters that not only fike a pickrell in a pond or shark in the sea devour the lesser fishes of another alloy but also eat up Gods people as they eat bread make no more conscience Psal 14.5 nay take as much content in undoing a poor brother as in eating a meals-meat when they are hungry they make but a breakfast of a whole representative Nation as those gun-powder-papists designed to do How oft are wicked Oppressours compared to hunters for their cruelty and fowlers for their craft to shew that they spare none that fall into their nets young old male female all go together into the bag This raised a great cry of the people and of their wives against their brethren those usurious Jews that had both robb'd and ravished them Psal 10.9 Nehem. 5.1 And what could they say for themselves but the same in effect with this in the text Yet now our flesh is as the flesh of our brethren our children as their children c have we not all one father hath not One God created us Here the Prophet riseth higher viz. from Adam to God out of whose mint when Man came first he shone most glorious for he was Gods own workmanship created unto love and good works Ephes 2.10 yea as iron put into fire seems to be nothing but fire so Adam come fresh out of Gods hands who is perfect love and goodnesse it self was no other then a very lump of love to God and kindnesse to his fellow-creatures But now alasse we may sit and sing O quantum haec Niobe c. how strangely are we altered and fallen from our first love and what great cause have we with those in Ezra to think of this Temple that was burnt and lament yea write Lamentations with Jeremy and say as He They ravished the women in Zion and the maids in the cities of Judah Princes are hanged up by the hand the faces of the Elders were not honoured c. Lam. 5. The wonder was the lesse because these that did all this were of a different reâ—â—ion â—â—â— for those that serve the same true God the Creatour of all to jarre and warre as we alasse do at this day this is lamentabile bellum and speaks a great decay and defect of the power of godlinesse true religion being of an uniting nature and the strongest tye Sanatior sane est copula cordis quam corporis This Iosephs brethren knew and therefore held it their best plea Gen. 50.17 And now we pray thee forgive the trespasse of the servants of thy fathers God They had one common father but as a better string to their bowe they had one common God The very Turks are found to be much braver souldiers upon the Christian Voyage into Leuant p. 89. then upon the Persian because they begin alate to be infected with Persianisme whom they acknowledge better Mahometans then themselves why do we deal treacherously Or fraudulently The Prophet puts himself into the number though innocent that his reproof might the better take with them That which he taxeth them for is their wrong-dealing in generall one with another whether it were by force or by fraud by violence or cunning contrivance which what is it else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but crimen stellionatus the very sinne of cousenage and hath God for an avenger 1 Thess 4.6 Now it is dangerous offending him whose displeasure and revenge is everlasting and who oft calls to reckoning after our discharges Take heed therefore of all sorts of injustice Curse not the deaf lay not a stumbling-block before the blind but fear the Lord Jehovah Lev. 19.14 And considering that to deal treacherously with another a brother especially is a sinne as hath been above-said both against nature and religion both against Race and Grace which teacheth righteousnesse as well as holinesse Tit. 2.12 and turning the leopard into the lamb c. causeth that none do hurt to or destroy another in all Gods holy mountain Esay 11.6 let us so carry our selves as that with blessed Paul we may glory and say We have wronged no man we have consumed no man we have defrauded no man c. 2 Cor. 7.2 by profaning the covenant of our fathers i. e. by degenerating from the promises and practises of our pious progenitours Of this see verse 8. A certain popish Prince said It is not amisse to make covenants but wo be to him that is necessitated to keep them He had learned belike of Machiavel fidem tamdiù servandam esse
will not lie Esay 63.8 Act. 5.3 4 but obey from the heart that form of doctrine whereunto denying themselves they have been delivered rather seeking to be good then seeming to be so 2. For object Every true child of God obeys his father in all as well as in any part or point of duty Rom. 6.17 He is a doer of righteousnesse 1 Joh. 3.10 a fulfiller of all righteousnesse Mat. 3. 1 Joh. 3.10 something at least he is doing at it as he is able and this distinguisheth him from a child of the devil saith St. John he follows after it as Solomons expression is as a man follows his trade wherein use makes mastery he lifts at the latch though he cannot do open the door he shews his good will and is humbled for his failing when either he misseth of his work or marres it in the manner So purifying himself by the practise of mortification as God is pure in some truth of resemblance and all out of a right hope that he is his child 1 Joh. 3.2 3. Constantly and unweariably A good child will be serviceable to his father in whatsoever he can so long as they two shall live together Semblaby Gods children serve him in righteousnesse and holinesse all the dayes of their lives Luk. 1.75 Thus David as he swore himself to Gods service and promised to dwell in his house for ever without shifting his service so he performed it accordingly for he served out his whole time as an Apprentice to the trade Act. 13.36 22. and spent all his dayes after he was once bound in doing all the wills of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one as well as other Lastly unanimously with the rest of his fellow-servants with one consent and one shoulder as the scripture speaketh Zeph. 3.9 observing our Lords last charge the same in effect with that of Joseph to his brethren Fall not out by the way but bee at peace among your selves loving one another out of a pure heart fervently For by this shall your selves know that ye are my children 1 Joh. 3.10 13. and by this shall all men know Heb. 4 that ye are my disciples if ye love one another and seale up this love by stirring up your selves among your selves to love and good workes Lo These are the signes of such a servant of God as he will own for a son and account of as a Jewell to be made up in his Magazine If ye be such ye are made for ever As if otherwise SECT VII Settle this that ye are Gods children and how MY second Exhortation is that ye give no rest to your eyes nor sleep to your ey-lids till you have secured and settle this to your selves it being a matter of that moment that without nothing can be safe nothing comfortable Now to become children of God there is no other way under heaven then to passe thorough the narrow womb of repentance and be born againe For flesh and blood cannot inherit 1 Pet. 1.3 Gal. 5.21 and all unrighteous persons are utterly excluded from the benefit of Adoption 1 Cor. 6.9 10. And yet such were some of you but ye are washed but ye are sanctified but ye are justified And how justified but by the name that is by the merits of the Lord Jesus Christ apprehended by faith which adopts as well as justifies And how sanctified but by the spirit of our God 1 Cor. 6.10 11 Homo templum Dei Deus ara hominis whose office and operation it is to transfuse the divine nature into us and to erect that faire fabrick of the new man in our hearts for a temple to himself that he may dwell in us and walk in us yea secretly and sweetly say to us being now separated from all il I courses and companies I will be a father unto you 2 Cor 6.1.6 17 18. and ye shall be my sonnes and daughters saith the Lord Almighty SECT VIII Let all Gods children know their Father and how INstruction to all such as are received into the number of Gods children Vse 4 as ever they expect his blessing or respect their birth-right to discharge that duty that this dignity calles for And first to know their father So to know God as a child doth his father not only with an apprehensive but an effective knowledge that unites the heart unto him labours not only after an union but a unity with him We are all by nature like runagate children who would never have kept neer their parents house Hos 4 but assembled themselves by troopes in harlots houses with the prodigall where whordome and wine and new wine hath taken away our hearts the things of this life are so neer and naturall to us so present and pleasant that we cannot ascend into heaven to learne wisdom to get the knowledge of the Holy One Prov. 30.3 4. The spirit of fornication hath so besotted us that we have not so much as a mind to look toward God Hence that complaint I have brought up children and they have rebelled against me The ox knoweth his owner and the asse his masters crib but Israel doth not know my people doth not consider Do ye thus requite the Lord Isa 1.2 3 Deut. 32.6 Psal 14.3 Esa 64.7 Judg. 18.24 Isa 65.1 1 Chron. 28.9 O foolish people and unwise Is not he thy father c But there is none that understandeth and seeketh God none that stirrith up himself to take hold of God c. Gracelesse and heedlesse impes we are all that will not once take knowledge our of father or cry after him though lost as Micah did after his lost idols albeit we have so tasted of his sweetnesse and he hath said Behold me behold me unto a nation that was not called by his name But thou Solomon my son know thou the God of thy fathers yea God thy father for I will be his father and he shall be my son said the Lord to David 2 Sam. 7.14 Telemachus apud Homer Odyss a. 1 Ioh. 2 13 We use to say and we have it from the Greeks that he is a wise child that knows his father But he is no child of God that knowes not him for his father I write unto you babes saith St. Iohn because ye have known the father Loe he is not yet a babe in Christ that hath not some knowledge of this that God is his father True it is that the most gray headed and most experienced Christian knowes but in part and imperfectly because he is taught but lamely we prophecy in part 1 Cor. 13.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 33. Isa 6.2 Pet. 3.18 Heb. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lumen de lumine we see here but as in a glasse obscurely we see but Gods back-parts the later end of his traine we hear of him here by the hearing of the eare but it is no more then as the later end of a sentence or
accuratissimis libris Num suspensum est supra â—lâ—as literas in signum cam siteram adesse vel abesse pesseâ—ut sit silius Mosis Manassis 2 Reg. 21. istius prosapiâ hujus imitatione Buxtorf Tiber. Amam Coronis in reference to the dung of the beasts that were slain in sacrifice Now God is of purer eyes then to behold sin with patience in his own especially for can two walâ— together and they not be agreed David is grievously threatened for despising God his father that is for daring to do that before him that he would not have done before a childe of a dozen yeers-old Cornelius and his company set themselves as in Gods view looked him ful in the face and carried themselves accordingly so must we remembring that al things are naked and open before the eyes of him with whom we have to do Iacob feared to displease his father lest he should get himself a curse and not a blessing yea that profane Esau would not offer to attempt any thing against Iacob his brother during his fathers dayes for fear of displeasing him Epaminondas rejoyced in nothing more then that he had done noble exploits and atteined great victories whiles his parents were yet alive that they might share with him in the comfort and credit thereof Oh let it be our constant care so to carry our selves that we may not shame our fathers house as Solomons fool but to get him honour from others Mat. 5.16 that they may see and say that we are the seed that the Lord hath blessed Esay 61.9 It is not for noble mens sons to be lingering and lodging in the stable or gate-house that 's a place for grooms and hindes much lesse to be found filling muck-cart the No more doth it sute with the sons of God to be loading themselves with thick clay to have their hands elbow-deep in the world to busie themselves about many things with neglect of the one thing necessary to run sqeaking up and down the world as rats and mice good for nothing but to devour victuals This is not to walk worthy of God their father and of Christ their elder brother SECT XI Let them resemble their father and wherein GOds children must resemble him M. Rob. Harris Math 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb as well as reverence him The child is but the father multiplied the father of the second Edition as One speaketh like him ordinarily both in countenance and condition The Pharisees were so like their fathers they were the worse again Isaac trod in his fathers foot-steps and heyred him even in his infirmities Gen. 26.7 Constantines sonnes exactly resembled their father in his good parts and practises We must also be followers of God as dear children 1. In light 1 Joh. 1.5 being transparent as a chrystall glasse with a light in the midst of it 2. In love Ephes 5.1 2. for have we not all one father Mal. 2.10 Ephes 4.5 6. love therefore as brethren 1 Pet. 3.8 fall not out by the way Gen. 45.24 let there be no difference for we are brethren and the Canaanite is in the land Gen. 13.7 8. How can we look our father in the face or expect his blessing when we know that he knowes there is dissention amongst us Oh how happy and pleasant a thing it is brethren to be at unity there surely it is that God commands the blessing Psal 133.1 3. He never came at Abraham that we read of till the breach betwixt him and Lot was made up again live therefore at peace and the God of love and peace shall be with you 3. In mercy Luk. 6.36 loving them that hate us blessing them that curse us doing good to them that persecute us for so shall we be the children of our heavenly father who doth good both to the just and to the unjust causeth his sun to shine and his raine to fall not onely upon flowers and fruit-trees but also upon briers and thorns of the wildernesse such incarnat devils as march up and down the earth with hearts and hands as full as hell with al manner of malice and mischief Such a childe of God was Elisha that feasted his enemies Steven that prayed for his persecutours and that Martyr that when he could not obtain a fair hearing before Steven Gardner cryed out Send me to my prison again among my frogs and toads which will not interrupt me whiles I pray for your Lordships conversion 4. In sanctifying the sabbath Exod. 20.11 Esay 56.5.6 by resting not only from corporal labour but spiritual idlenesse Acts Mon. as God rested on that day from creating and yet works hitherunto in preserving and upholding all things by the word of his power The baser sort of people in Sweth-land do alwayes break the sabbath Davids desire by Rob. Abbot p 16 saying that its onely for gentlemen to keep that day And in many places amongst us Gods sabbaths are made the voyder and dunghill for all refuse businesses But the Pharisees taking it for granted that Christ had done that he could not justifie on that day where in they were mistaken rightly conclude If this man were of God he would not have broke the sabbath day this not the guise of Gods children 5. Lastly 2 Cor. 7.1 1 Pet. 1.14 15 in all holy life and pure conversation according to that Be ye holy as I am holy pure as I am pure perfect as I am perfect Our lives should be as so many visible commentaries upon Christ's life we should preach forth his vertues Coloss 2.6 1 Joh. 2.6 and expresse him to the world in all his imitable praises and practises Then we are said to walk in Christ yea to walk as Christ walked when we resemble him not as an image doth a man in out-ward lineaments onely but as a son doth his father in nature and disposition in affection and action Our utmost good consists in communion with God and conformity to him in keeping inward peace with him that he abhor us not because of the provoking of his sons and of his daughters Deut. 33.13 and in seeking and keeping if it be possible and as much as in us lies peace with all men and holinesse for such shall both see God which is not every mans priviledge Heb. 12.14 and be counted and called the sons of God Math. 5.10 they shall have both the comfort and credit of divine Adoption SECT XII Let them love their Father and how to expresse their love IF God be our Father it 's but fit we should love him 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Avi magis amant nepotes quà m suosliberos Heidfeld Cos amoris amor Joh 3.16 God having tied parents and children together with cords of love saith Nazianzen Love I grant though of a fiery nature yet contrary to the nature of fire herein descends rather then ascends Hence grandfathers oft love their grandchildren better then their own But love