to finish their sins This serveth 1 To settle faith in God and to seeke our repose only in him in all crosse opposals because he is the sunne and shield and there is no rest but in him he only over-ruleth all and evacuateth the counsels and frustrateth the works of wicked men He only shall bring it to passe 2. This serveth to reprove the means that are in use amongst us to reforme sinne as we pretend but they are unlawful and ungodly 1. By publick blazing and detecting of offenders to put them to open shame in the world for the losse of a good name doth more often harden a sinner and cause impenitency then reclaim him for what hath he to boast that hath lost the good opinion of men love covereth a multitude of sinnes and therefore that is an evil tongue that is the trumpet of anothers shame It is charity to make the best of every thing 2. The same offence is committed in private whispers and secret detractions and the fault is aggravated by concealing our selves as unwilling to justifie our accusations 3. By cursing and bitter calling upon God for his vengeance on them that offend if the offence touch us or our friends for God knoweth without us who to manage his judgments and cursing it returneth and smarteth at home For the Apostle saith it twice Blesse Curse not 4. By publike playes and interludes to represent the vices of the time which though it were the practice of the heathen which knew not God but afarre off yet in Christian-states it is no way tolerable nor justifyable to act the parts of evil doers since the Apostle saith it is a shame to name them much more to act and personate them 5. By private conceived libels after divulged by secret passage from pocket to pocket from one bosome to another for which the devisers thereof have no warrant and to which they have no calling 6. By Satyres and Poeticall declamations for who hath sent these into the world to convince the world is it not to put the spirit of God out of office who is sent to convince the world of sinne And who but the Lords Prophets have warrant to lift up their voyces like Trumpets to tell the house of Jacob their sinnes Every Emperique man may not professe and practice Physick There is a Colledge of soule-Physicians who have a calling to this purpose and are sent to heale the soars of the People 1. By their diligent preaching of the World of God to them 2. By drawing against them and exercising upon them the sword of Ecclesiastical discipline 3. By continual prayer unto God to give end to their sinnes whereby they do trespasse God and good men 3. This serveth to discourage men from doing evil for fear of offending the Prophets and Ministers of the Lord whose righteous souls cannot but be vexed to see their good seed cast away upon barren stony or thorny ground For howsoever basely and unworthily we be deemed if the incorrigible iniquity of men do put us to it to move Almighty God by our earnest prayers against them they shall find that as Iob can do his friends good by his intercession because he is a Prophet so the Lords Ministers may awake judgement against such as go on still in their wickednesse and will not be reformed 2. Doctr. Our Prayers must be importunate The Prophet cried yea he cried out to the Lord. This importunity is exprest two ways 1. In the ardency and zeale of his Prayer it was not oratio a Prayer but vociferatio a crying 2. In the continuance of time How long Thus must we pray with fervour of spirit our tongue is the piece of Ordnance our Prayer is the shot the zeale of our heart is the powder that dischargeth it and according to the strength of the charge such is the flight of the shot Niniveh cryeth mightily to God Christ our Saviour cryed earnestly to his father Jou 3.8 yea with strong crying and tears Salomon spred his armes abroad the Publicane beat his breast Christ fell on the ground David said My sighing is not hid from thee Psal 38.9 The Israelites weeping is thus described They drew water and poured it out before the Lord. The Holy Ghost doth not furnish us so much with words and phrases in Prayer as with sighs and grones which cannot be exprost Paul prayed three times against Sathans Angel Abraham moved God six times for Sodome Nehemiah had so spent himselfe in watching and prayer for his People that the King observed his countenance changed Beloved it is not Prayers by number tale as in the Romish Church nor Prayers by rote or by the ear perfunctoriously vented in the Church and for custome said over at home It is not much babling and multiplicitie of Petitions or vain repetitions that will send up our Prayers to heaven Though you stretch out your hands I will hide mine eyes from you Isay 1. and though you make many Prayers I will not heare you The Pharisees wanted powder to their shot for they prayed in their Synagogues and in the corners of the streets but as God saith Quis requisivit ista Who required these things The soule that actuateth and animateth Prayer is fervor spiritus the holy zeal of him that prayeth 2. Duration of time is another testimony of zealous importunity when our prayer is not a passion but a deliberate and constant earnestnesse holding out as the Apostle saith Pray continually not as the Euchites to do nothing else but to entertain all occasions to conferre with God and to prostrate our suites before him Christ spent a whole night together often in prayer Dan. 10. David day and night Daniel 21 dayes together during the time that he ate no pleasant bread and was in heavinesse Jonah three dayes and three nights in the belly of the Whale made it his Oratory and Chappel from whence he prayed to the Lord. If our soare runne so long we can pray whilest we smart or if our necessities do presse us to importunity we can hold out long for our selves But in my Text the cause is Gods zeal and Gods glory cannot contain it self in the cause of God 3. Doctr. the Lords people do break his Law and will not be reformed the Prophet of the Lord cannot stand and look on as in the next verse he doth and see the glory of God thus suffer but he must awake in the cause of God to bring him to correction So David Rise Lord and let thine enemies be scattered let them that hate thee flie before thee And thus for Gods glory sake we may with reservation of those that do belong to the election of grace pray to God earnestly for the confusion of all Sions enemies and of all that would faine see Jerusalem the true Church of God in the dust Shall our servencie and heat be only for our selves if it be the grant of our requests doth quench
the Prophet will give God no rest till he heare and answer for the Prayer of the just if it be fervent prevaileth with God zeale is an holy fire the flame of it ascendeth to heaven and penetrateth all the passages till it come to God Cold and perfunctory devotions intermitted and given over do not prevaile with God they please him best that use most violence for the kingdome of heaven suffereth violence 3. Vnto thee he directeth his prayers aright for Baals Priests may cry from morning to night may cut and lance their flesh and make many signes of zeale and earnest importunity without successe because their God heareth not his eyes see not his ears hear not his hands handle not there is no breath in his mouth to give them answer But the cry of the Prophet went up to God who beholdeth ungodlinesse and wrong that he may take the matter into his own hand Thus farre we have seen what the Apostle did 1. He cried 2. He cryed loud 3. To God 2. What cause had he to cry For violence this is fully and largely exprest in the second part of his contestation with God ver 3 4. I therefore only observe here two things 1. That he complained not without great provocation for violence was Gods own complaint and quarrel against the old world The earth is full of violence Gen. 6.13 and behold I will destroy them with the earth It was Gods quarrel against Edom for thy violence against thy brother Iacob shame shall cover thee Obad. 10. and thou shalt be cut off for ever 2. We consider where this violence was not of Esau against Iacob but of Iacob against Iacob as Isaiah describeth it Every man eating the flesh of his own arme Manasseh Ephraim and Ephraim Manasseh Isa 9. ult and both of them against Judah Civil and Domestick warres in the bosome of the Church grievances and vexations one of another these differences it is likely that the Prophets had laboured to compound and used all meanes to settle Peace there but it appeareth that they prevailed not therefore he complaineth 3. With what Successe 1. Thou wilt not hear the Cry of the Prophet was to awaken the Iustice of God to chasten his People for this violence for so desperate was the disease of the Church that they needed the sharpest Physick to heal it even the rod of God to correct them Yet God is so slow to wrath and so long-suffering that he would not hearken to the voice of his Prophets as yet to pull his hand out of his bosome though they said with David It is time for thee Lord to put to thine hand 2. Thou wilt not save 1. Thou wilt not succour them that suffer violence against the hand of their oppressours as his not hearing is to be imputed to his mercy and patience so his not saving is to be imputed either to his wisedome putting his children to the trial of their faith by afflictions or to his Justice making one of them who have corrupted their wayes a rod to scourge the other neither of them being as yet worth the saving till he had humbled them The text thus cleared the doctrines which grow upon this stemme and first branch of the Prophets contestation are these 1. That the weapons wherewith the holy servants of God do fight against sinne are their Prayers to God 2. That one necessary ingredient in our Prayers is earnestnesse and importunity 3. That the zeal of Gods glory and the love of Peace cannot dispense with tumule and combustion in the Church of God 4. That God sometimes suspendeth the desired successe of the earnest Prayers of his most faithful servants when they do pray according to his will and doth not heare them by and by Of the first of these first 1. Doctr. The weapons wherewith the holy servants of God do fight against sin is their Prayers I find that this People to whom God had sent his Prophets rising early and sending them were grown incorrigible and therefore even the Prophets that loved them and wished them well having no other way to reform them were now put to it to pray against their violence to God They that had wont to stand in the gap to turn away ingruent judgements do take such offence at their ungodlinesse that they are put to it to pray to God against them Thus Ioseph carried the evil report of his brethren to his father and made them to be shent wherein he did a brotherly office to seek their Reformation The spleen of Habakkuk is not against the Persons of his brethren they are not so much as named here he cryeth out of violence And so Saint Paul saith The wrath of God is revealed from heaven against all unrighteousnesse and ungodlinesse of men David did thus in a case of violence Psal 109.3 4. They compassed me about with words of hatred and fought against me without cause For my love they are mine adversaries but I give my selfe unto Prayer Ego oro Quaere How doth it stand with the rules of charity to complain to God of our brethren and to stirre up his indignation against them Sol. I confesse that this asketh an especial tendernesse in the servants of God for to begin here without using other means to reclaim our offending brother may shake the walles of our charity and may accuse us of want of love therefore all those ways of charity must be first tried as to admonish privately or not speeding so joyn another with thy self in the private chiding of his sinne after failing to communicate the matter to the Church If all these supports which we do owe to our brother will not keep him up then let him be as an heathen and then is Davids Prayer in season Let the heathen know that they are but men But in my text here was the body of the Church diseased the members parts of the body in armes one against another only some few of Gods holy servants lived with grief in their righteous souls to behold the ungodly conversation of men nefariously wicked and carelesse of religion therfore what other way was left them but that of David I will yet pray against their wickednesse take away their ungodlinesse and thou shalt find none The Prophets and Seers of former times have had speciall Revelations of the Will of God concerning the ungodly of the earth whereby they might as boldly use imprecation as deprecation or supplication We that come short of their measure of the spirit must not dare to go to the farthest extent of their liberty in Prayer to pray against our brethren only thus farre we may with Habakkuk cry out unto God and make our moan to him for violence 1. Committing our cause and the care of our safety unto him as to a faithful Creator and so the care and safety of our brethren 2. Desiring God to bring to an end the wickednesse of the ungodly and
with fear and tembling Sometimes greif is mingled with faith as in the poor man in the Gospel of whom Christ said Doest thou beleeve he answered first with his tears then with his words saying Lord I beleeve help thou my unbeleefe So in the Publicane beating his breast and saying Lord be mercifull to me a sinner Sometimes indignation is mingled with faith as in all the imprecations of the Prophet which as they are Prophecies and so proceed from the Spirit of God so are they passions in these holy men and are vented with that indignation of which the Prophet saith Be angry and sin not and which the same Prophet justifieth Shall not I hate them O Lord which hate thee And this holy indignation you see in the very separate soules They cry with a loud voice how long Lord dost thou not judg and avenge our blood on them that dwell on the earth Rev. 6.10 Tantaen animis caelestibus ira To come now to the point in question This zeal of the Prophet is not a dislike of or an opposition to the will of God by way of contradiction but a dislike of the thing done according to the expresse will of God wherein the Prophet doth not offend The example of our Saviour Christ is full and giveth testimony to this truth for coming of purpose to lay down his life for his Church and knowing it to be his Fathers will that he should so do yet in the garden he three times prayed that if it were possible that cup might passe from him he did not resist the Will of God for to that he submitted himself but he distiked that which he was to suffer according to that Will The reason is because it was evil and a punishment and he who taught us to pray libera nos a malo Deliver us from evil did so himself So though he knew the Will of God to be peremptorie for the destruction of Jerusalem and the rejection of the Jewes he sorrowed and wept for the same which shewed his dislike of the thing decreed though he approved the decree it self and resisted it not Sorrow is a griefe taken by a naturall dislike of that for which we greive When our parents wives children or freinds die we greive the Apostle doth not forbid that affection he limiteth and regulateth it he would not have us sorrow as men without hope And when he took on him our naturall infirmities and affections he did not so undertake them to remove them from us or to extinguish them in us but to correct and temper them As St. Cyrill saith ut sic natura nostra reformaretur ad melius that so our nature might be bettered In this very example in my Text of the Prophets dislike that God should shew him this iniquity and violence of the Jews which was a greif and a burthen to him to see remember what is said of Lot by St Peter For that righteous man dwelling among them 2 Pet. 2.8 vexed his righteous soul from day to day with their unlawfull deeds Here was not only an holy greif for but an holy indignation against the sight of these things which God shewed him and that in the righteous soul of a righteous man I conclude this point as before with Davids words I deny not that this was the Prophets infirmitie I deny it to be his iniquity it was no sin in him And I again urge my former point of Doctrine it is lawfull for the holy servants of God to expostulate and contest with God in their prayers 1. Because hereby we declare our dislike of those things against which we contest Reas 1 as here the Prophet sheweth that it is to him very hateful and offensive to behold the sins of the people which both corrupt and end anger the state of the Commonwealth So when the Prophet complaineth often of Gods long-suffering toward the wicked he sheweth it to be an offence to the children of God that the enemies of God should be so long forborne And when he awaketh God up Lord why sleepest thou and stireth him to revenge of his own cause therein he declareth his zeal of the glory of God of which he must be careful especially 2. This publique expostulation used in this case to awake the justice of God against the wicked Reas 2 doth seem to terrifie the ungodly from their wicked wayes for when they see that they that fear God and walk before him and with him are up in armes against them and bandie their imprecations against them they cannot but see their estates in great danger 3. This expostulation of the just doth declare that their yeilding to the Will of God in these things which they do without offence to Gods dislike 3 Reas is not out of naturall principles and reasons incident to humanity but from a supernaturall dedition and yeelding of themselves to the transcendent Will of God whereby they do approve even what they do dislike because they find the Will of God that way The profit which we may make of this point is 1. To teach us zeal in the cause of God for there is no life in the service that we performe to God without zeal there is not only the Spirit of God required in us but fervency of the Spirit by the Apostle and that the same Apostle calleth the Spirit dwelling in us plentifully and in another place The Spirit sanctifying us throughout This giving our bow the full bent that it may have the full strength and this to be drawn home when we send our prayers up to heaven that they may reach the mark this is So run that ye may obtaine It is called striving to the mark Zeal only used in matters of forme and ceremonie and in outward things makes us like Agrippa almost Christians but zeal against the evil life and crying sins of the time is discreet and necessary for these do hack and hew the bough we stand upon these under-dig the ground we walk upon These put it to an if Si filius dei es if thou be the Son of God Let them that love righteousnesse and peace be troubled at these things and quench this common fire first that is the Apostles method For having taught the doctrine of the Sacrament of the Lords Supper and of holy preparation to the communicants he concludeth And the rest will I set in order when I come 1 Cor. 11.34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First he directed them in the prayers of piety he reserveth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the order till his coming to them shewing that he had Apostolicall power for that but that must be done after this In Religion that is now the double complaint 1. Of want of zeal where it most should be 2. Of inordinate zeal in other things The want of zeal in many Professours of Religion is such as that both Poperie and Anabaptistrie and other schismaticall and sectarious professors are suffered to grow
long life of the fathers the oracles of God were committed to them without any mention of writing because they were both wise and faithful in the custody and transmission of them For Adam himself living nine hundred and thirty years to teach his children had under his teaching Seth Enosh Kenan Mahalaleel Iarod Henoch Methusalah and Lamech the father of Noah And Noah lived with Abraham 57 years But after the flood when the Church in the posterity of Iacob encreased and no doubt had many corruptions by dwelling in Aegypt then was Moses appointed both to be the deliverer of the People of Israel from Aegypt and to be the Penman of God to write those things which God would have to remain in the Church for all succeeding times and after him successively holy men wrote as they were inspired And a better Argument we cannot give for the danger of unwritten traditions which the Church of Rome doth so much commend even above Scripture then this God saw that men had corrupted their ways and he found the imaginations of mens hearts only evil continually and that the Church was a very few therefore he stirred up Noah to be a Preacher of righteousnesse in whom the light of truth was preserved he destroyed the old sinful world and by Noah and Sem he began a new Church to the restored world Yet after Noahs death the worship of strange gods were brought in so that to heal this grief and to prevent the danger of traditions God caused the Word to be written by holy men for the perpetual use of his Church whose books were faithfully preserved in all ages thereof Then came the Sonne of God and he left his spirit in the Church to lead the Church into all truth by which spirit the New Testament was endited and written So that now all things necessary to salvation are so clearly revealed that traditions of men have no necessary use in the Church in the substance of true Religion for that which is written is sufficient The Church of Rome denieth the sufficiency of Scripture Many of their great learned men write both basely and blasphemously thereof But they are not agreed upon the point for Scotus Gerson Oecam Cameracensis Waldensis Vincentius Lerinensis do all confesse what we teach of the sufficiency of Scripture as the learned Deane of Glocester Dr. Field l. 3. de Eccoles c. 7. hath fairly cited them And Dr. White in his way of the Church addeth Tho. Aquinas Antoninus Arch-bishop of Florence Durandus Alliaco a Cardinal Conradus Clingius Peresius Divinity Reader at Barcilena in Spain and Cardinal Bellarmine Of whom Possevinus writeth that he is one of the two that have won the Garland De verbo Dei l. 1. c. 2. Sacra Scriptura regulae credendi certissima tutissima est Per corporales literas quas cerneremus legeremus erudire not voluit Deus Writing against Swenck field and the Libertines this is a legal witnesse Pro Orthodoxo heretici testimonium valeat I know to whom I speak and therefore I forbear the Polemical bands of arguments to and fro upon this question which in print and in English is so fully and learnedly debated Our lesson is seeing Gods care of his Church for the instruction thereof is here exprest in commanding his revealed will to be written that God would have his Church to be taught his ways in all the ages thereof Doct. 1. Because the ways of God Reas 1 and the saving health of God cannot be parted none can have the saving health of God without the knowledge of his ways no ignorant man can be saved it is said of Christ By his knowledge shall my righteous servant justifie many Isa 53.11 per scientiam qua scitur Therefore Davids Prayer is That thy way may be known upon earth thy saving health among all nations 2. Because the promise of God doth run in semine Reas 2 in the seed I will be thy God and the God of thy seed Our children are the Lords inheritance his care extendeth so farre That yee may live Deut. 5.33 and that it may be well with you and that you may prolong your days But that is not all That it may be well with them and their children for ever Vers 29. 3. For his own sake Reas 3 that his Wisdome Power and Iustice may be known to men that they may be able to plead the cause of God against such as either ignorantly through unbelief or maliciously and blasphemously shall dispute and argue against God for therefore God doth condescend to this Apology of himself that he may instruct his Church how to plead the cause of his Iustice against all strife of tongues that the name of God be not evil-spoken of To make profit of this point Vse 2 1. Herein let us consider what the Lord hath done for our souls for he hath given us two means to communicate to us his holy will hearing and reading and he hath used to this purpose both the voice and the pen of holy men for he spake by the mouth of all the holy Prophets since the world began and holy men wrote as his spirit directed them Let him that hath ears to heare heare quid Spiritus Ps 34.16 Mat. 24.15 and seek yee out the book of the Lord and read but then adde this caution Who so readeth let him understand It was Philips question sed intelligis quod legis Seeing God hath written to us Vse 2 and the whole body of holy Scripture may well be called Gods Epistle or Letter to his Church let us bestow the reading of Gods letter St. Augnstiue saith Quae de illa Civitate unde peregrinamur venerunt nobis literae ipsae sunt Scripturae It was St. Gregories complaint of Theodorus In Ps 90.2 that he was so over-busied with secular cares Regist 4.84 Et quotidie legere negligit verba redemptoris sui quid est autem Scriptura sacra nisi quaedam epistola Omnipotentis dei ad venturam suam It is a question in our times whether printing hath done more hurt or good for Satan finding this a means to keep things alive in the world hath employed the Presse in all sorts of heresies in all sorts of idle and lascivious false and dicterious slanderous and biasphemous books The remedy is to refrain such readings and as Dr. Reynold tels Hart his adversary that he hath no book allowed him to read but the Bible It is likely then that he is perfect in that book and that Physitians do well when they find their Patient surfeited with too much variety of meat to confine him to some one wholesome dyet So shall we do well to limit our selves to the reading of Gods letter and know his mind for he is wisest and the wisedome that we shall gather from thence is wisedome from above it is able to make us wise unto salvation as the Apostle saith 3. Seeing God teacheth us by
to be the comforter of his Church to abide with it for ever we have the earnest of this Spirit to bind the bargain of eternal salvation We have the first fruits of this Spirit We have the testimony of this Spirit witnessing with our Spirits that we are the Sons of God and if Sons then Heyrs and Co heyrs with Christ 3. To spend the time of our waiting here for the promise of God we have the holy exercise of Prayer this doth bring us to a familiar conference with God and as in hearing and reading of holy Scripture we say Audiam quid loquatur Deus So in Prayer God saith He shall call upon me and I will heare him I will be with him In Prayer we may challenge God of his promise as the Psalmist Do well O Lord unto thy servant according to thy Word Remember thy Word unto thy servant Ps 119.49 upon which thou hast caused me to hope Faith and feeling are not always joyned together therefore in the want and expectation of Gods promises we pray building upon the Word of God because we know Vers 89. For ever O Lord thy Word is setled in heaven Saint Augustine saith of Prayer it is oranti subsidium and help to him that prayeth deo sacrificium a sacrifice to God daemonibus flagellum a scourge to the devils 1. It helpeth us for it setteth us in the face of God and bringeth us into his conference and the time can never seem long to us that is spent in that company 2. It is a sacrifice to God for it is the performance of a duty by him commanded 3. It is a scourge to the devils and to all his agents for when we pray against the evil our God heareth us and delivereth us from evil Vers 4. Behold his soule which is lifted up is not upright in him But the just shall live by his faith GOd having directed the Prophet concerning the Vision in the two former verses 1. For the Publication and then for the expectation thereof He cometh now to the Vision it selfe which containeth A Declaration of his holy Will in his general Administration of Justice and so doth not only serve those times and persons present but may be extended to all times and persons so long as the world endureth And Gods shewing hereof maketh it a Vision to his Prophet and so to his Church and so it begins at Behold Now the answer of God doth first prevent an objection which might arise out of Gods former words for when he saith of the vision that the time is appointed for it and though it tarry the Church must wait as implying that it might be long before it were fullfilled the Prophet might enquire but what shall the People do in the mean time how shall the afflicted hold out till that time appointed Therefore in the rest of the chapter 1. He cleareth that objection vers 4. 2. He revealeth the Proceedings of his Justice against sundry sins in all the rest of the chapter For the first let us examine the words Behold Here he openeth the eyes and cleareth the sight of the Prophet and of the Church to see the Vision requiring us to take the matter into serious consideration as the Apostle saith Consider what I say Let him that hath ears to heare hear what the Spirit speaketh unto the Churches so is this word often used in Scripture to move attention His soule which is listed up in him is not upright Interpreters do two ways understand these words either thus He that is not upright his soul is lifted up or by Conversion He that is lifted up is not upright This last we follow and this I take to be Gods meaning It is true in the first sense that the ungodly man seeketh trust elsewhere then in God and doth strengthen himselfe in the malice or pride of his heart But God would shew here that whosoever is thus big-swoln in the pride of his heart hath not rectam animam some read quietam or tranquillam animam a right or a quiet soule It agreeth well with the Prophets complaint of the insolenty of the Chaldaeans that they being now lifted up with the glory of their many victories their souls are not upright wherein he declareth them horrible offenders and therefore obnoxious to his high displeasure Mr. Calv. doth understand this place thus that God declareth his just judgment against the Chaldaeans that because they have trusted in themselves they shall have no peace in their souls but some new suspicions shall still arise to disquiet them or new hopes to put them on upon fresh adventures or some new fears to discrefiate them so that they shall never rest in their souls Arias Montanus and Ribera a Jesuit do both follow a corrupt Translation Ecce qui incredulus est non erit recta anima ejus Whereas he speaketh not of unbelief but of pride of heart which yet doth include infidelity because such do translate the trust that they ought to place in God alone unto themselves and their owne means of accomplishing their intendments but our reading doth much better agree with our copy It followeth in the second part of the Antithesis But the just shall live by his faith And here let me first tell you that this sentence is cited in the New Testament often 1. Rom. 2.17 As it is written the just shall live by faith 2. Galat. 3.11 But that no man is justified by the law in the sight of God it is evident for the just shall live by faith 3. Heb. 10.37 For yet a little while and he yet shall come will come and will not tarry 38. Now the just shall live by faith and if any man shall draw back my soule shall have no pleasure in him In all these foure places the words have one and the same sense The just man that is he who is justified by a saving faith shall be supported by that faith so as whatsoever either outward or inward calamities shall assault him his faith shall carry him through all because putting his trust only in God in the confidence of the Mediation of Jesus Christ he shal have peace of conscience and shall take all that befals him in good part So then 1. By the just we do understand not any legal righteousnesse such as standeth in the performance of obedience to the whole law which no man but Christ God and man could perform but an Evangelical righteousnesse which doth consist in a godly zeal and holy endeavour of obedience to the law according to the measure of that grace which God hath given to men and whereunto is joyned both repentance of all sins and an holy sorrow that we do come so short of that full obedience which in duty we do owe to God And where he saith vivet he shall live he doth mean both a natural a spiritual and an eternal life 1. A natural life for faith doth make that to be
readeth This taunting speech against the King of Babel How hath the oppressor ceased the golden City ceased c. You see in derision she is called the golden City Isa 14.4 And after All they shall speak and say unto thee Vers 10. Art thou also become weak as we art thou also become like unto us How art thou fallen from heaven O Lucifer Vers 12. c. Thus the great glory of the mighty Monarchy is become ludibrium vulgi fabula mundi the scoffe of the vulgar and the tale of the world So Jeremy declareth that this shall be one part of the punishment of Babylon she shall be laughed to scorne read at your leasures the 50. and 51. of Ieremy Amongst many salt and sharp taunts spent upon Babel this is one for a taste Babylon is suddenly fallen Jer. 51.8 and destroyed howle for her take balm for her paine if she may be healed It is Davids phrase But thou O Lord shall laugh at them Psal 59 8. thou shalt have all the heathen in derision It was no small part of the passion of Jesus Christ the subsannations and scornful derisions of his enemies they made sport with him as the Philistims did with Sampson Thou that couldest build the Temple Come down c. It pleaseth God sometimes to suffer his good servants to be tongue â—â—â—itten as we see in the example of David and of Jeremy and Job and others And we have many examples of his permission of it in the punishment of the wicked This doth not justifie contumelies or make libels and scandalous derisions lawful but it declareth them to be the rods of God Therefore let men tender their reputations and do that which is right in their places be they high or lo that they may not deserve ill of the times in which they live that they may have good report of all men and of the truth it self Amongst other things which by way of caution we may take warning of 1. Let them that would live out of the danger of scorne and derision apply themselves to glorify God in their bodies and in their souls and to honour him for God hath spoken it He that honoureth me him will I honour 1 Sam. 2.30 but they that despise me shall be lightly esteemed 2. Let such take care that they be no despisers of their brethren that they sit not in the chaire of the scornful for the wages of the scorner is scorne and they that trust in themselves and despise others go away from the sight of God unjustified Can pride have a fall and the lookers on not laugh them to scorne 3. Let such keep a good tongue in their own heads for many fair pretenders of Religion and outward professors are as long as Pambo in Eusebius taking out of that lesson from David Servabo circa os meum capistrum ne peccem lingua I will set a watch c. It was in fashion while that they that sought as they pretended Reformation of the Church sought it in the way of libelling and breaking jests upon the Prelates and Malignants of the Church But St. James telleth us That if any among us seem to be religious Jam. 1.26 and refraineth not his tongue that mans religion is in vain 4. Let such take out the lesson of the Apostle Cor. 4.6 Let their speach alway be with grace seasoned with salt that you may know how to answer every man This is the seasoning of wisdom from above which being the breath of the holy Ghost which is the spirit of meeknesse doth rather put the burthens of our brethren upon us in Christian compassion then heap burthens upon them in spight and disdain 2. Yet I do not determine all sharp and satyrical tartnesse of speach unlawful the acrimonie of a taunt hath sometimes due place and it may be some of the fire from Gods own Altar when they do not proceed from anger envy desire of revenge vaine ostentation of wit flattery of others whom it may please pride of our own hearts When Adam had transgressed and God had laid his curse upon him God said Behold the man is become like one of us to know good and evill Gen. 3.22 St Augustine saith Verba sunt insultantis quòd non solùm factus fuerit qualis esse voluit sed nec illud quod factus fuerat conservavit God derideth the folly of man fallen away from him It is said of Eliah And it came to passe at noon that Eliah awaked them 1 Reg 18.27 and said cry aloud for he is a God either he is talking or he is pursuing or hee is in a journey or peradventure hee sleepeth and must bee awakeed So the Prophet Isaiah plays upon the Idolmakers and Idolaters as if he had one of our Papists in hand For he sets a man upon the stage having cut down a tree He burneth part of it in the fire Is 44.16 with part thereof he eateth flesh he rosteth rost and is satisfied yea he warmeth himself and sayeth Aha I am warme I have seen the fire And the residue thereof he maketh a god Vers 17. even his graven image he falleth down to it and worshippeth it and prayeth to it and saith deliver me for thou art my god You see what sport the Prophet maketh with Idolaters and sure he had the Spirit of God The Apocryphal book of Baruch 6. chap. is a very pleasant bitternesse against Idols and Idolaters Surely this example in my Text is justifiable for it taxeth the covetous oppressours of the earth for fools that take so much pain and do so much wrong to load themselves with thick clay But is it not an injury to Almighty God Object to set no higher price and to give no better tittle to the richest of all mettels that which God himself was pleased should be used in the choice vessels and ornaments of his own house then thus to indignifie it I answer Sol. the Prophet doth not indignifie the creature but as God said to man Pulvis es thou art dust and he told him true out of what materials the frame of his body was built so it is no disgrace to gold to call it thick clay it being no other in the matter of it And howsoever good use may be made of these outward riches yet are they never to be esteemed for themselves but for their use which if men on earth could once understand and beleive they would not set their hearts upon them Saint Peter calleth them Corruptible things 1 Pet. 1.18 1 Tim. 6.57 Saint Paul calleth them Vncertain riches Every man is easily drawn to study and labour to the getting of this burthen and so insatiable in desire that few say with Esau I have enough There is a singular wisdom in the use of riches which few do seek because they do not understand for what this thick clay serveth In the Latine phrase all those
art about Confesse your sins together pray together give thanks together confesse your faith the common faith together hear the Word together both read distinctly and preached profitably Remember that God speaketh in the Ministry of his Word and say with David I will heare what the Lord God will say Gather Manna whilst you may for you and your houses Take heed that Satan coole not your zeale of Gods glory by suggesting irreverent opinions of the Prayers and forme of service of the Minister of the Ceremonies of the Church or uncharitable opinions of the Congregation For all these be whips of Satans twisting to whip thee out of Gods Temple and to make the ordinances of God ineffectual Bring with thee an humble and contrite heart and say within thy self as St. Paul did I am the worst of sinners I am the worst Person in all this Congregation for I know mine own wickednesse and my sinne is ever against me Bring faith with thee that will shew thee the glorious and gracious face of God by that eye thou shalt see the sonne of God making intercession for thee and thou shalt feele the spirit of God helping their infirmities mingle faith with thy hearing and the word shall profit thee Hide the word in thy heart be not like a leaking vessel to let it out as fast as it is poured in Take heed of the cares of this life and voluptuous living least they choak the good seed of the Word when it cometh up In thy whole carriage at Church consider that the service is publick hoc age do all thou dost at Church according to the occasion separate not thy self from the body of which thou art apart by reading praying or any other meditation which may divide thee from the Congregation Tarry it out to the end and depart not without Gods blessing pronounced by his Minister to whom he hath given power from above to blesse in his name 2. God is in his holy Temple Let all the earth be silent before him This serveth for the direction of our whole life for 1. This dwelling of God declareth his Omnipotency The Lord is in heaven he doth whatsoever he will The earth is but as the drop of a bucket compared to the unbounded unsounded ocean of his fulnes of power and strength 2. This dwelling declareth the graciousnesse of God for every good and perfect gift cometh from above and unlesse the heavens heare the earth the earth perisheth utterly 3. This dwelling declareth the Omniscience of God there God standeth in the Congregation of God as upon a watch-tower and from the heaven the Lord beholdeth the earth the eye of the Lord is over all the world 4. This declareth the eternity of God so he saith The high and lofty that inhabiteth eternity which makes his purpose established with stedfast decree Isa 57.15 without variablenes or shadow of change a God that repenteth not his gifts and calling are without repentance 5. This declareth the wisedome of God for the Master of that house is the wisest as the Prophet saith of him He that ruleth that house well where the Angels dwell that excel in strength Isa 31.2 The Lord of Hoasts is his name and they are his ministring spirits how can it be but his wisedome is incomprehensible and his ways past finding out 6. This declareth his justice for there is the throne of judgement heaven is his Throne and all the holy ones give him that glory Even so Lord God Almighty Rev. 16.7 true and righteous are thy judgements To conclude 1. Tremble O earth at the presence of God who hath such power tempt not provoke not this power against thee he can rain snares but if he be thy father fear not there are more with thee then against thee 2. Love the Lord who is so rich in goodnesse and mercy who dwelleth in the storehouse of blessings and who giveth liberally with an open hand and filleth c. 3. Be jealous of thy words works and thoughts before the eye of jealousie which seeth all things 4. Be strong and God shall establish thy heart for he is unchangable whom he once loveth he loveth to the end that is finis sine fine 5. Let his wisedome guide thee and seek that wisedom which is from above ask it of him for he giveth it liberally and never upbraideth thee He upbraideth many with his gifts never did he any with the gift of his wisedome for that cannot be abused his grace may 6. Remember that for all that thou hast done in this life God shall bring thee to judgment every man shall give an account unto God of himself Felix trembled to hear this Let all the earth keep silence before this God A COMMENTARY OR EXPOSITION UPON HABAKKUK HABAK. 3.1 A Prayer of Habakkuk the Prophet upon Sigionoth THese wordes are the title of this Chapter shewing the contents thereof It is called a prayer and it is a Psalme or Hymne such as Davids Psalms the Heathen Poets call them Odes or Songs It is called the prayer or song of Habakkuk both as composed by him used by himself and addressed to the use of the people of God in their captivity in Babylon It is a song upon Sigionoth The Hebrews affirm this song to be one of the hardest places to interpret in all the old Testament because it is full of dark Parables such as could not be well understood till he came Who hath the key of David who openeth and no man shutteth Our former Translation readeth a Prayer of Habakkuk the Prophet for the ignorances and it is expounded diversly Some understanding it a prayer to God for the pardon of all those sins which the people of God have committed ignorantly Others conceive thus that seeing the Prophet in the behalf of the Church in the first Chapter had taxed God of too much remisness toward his people in bearing with their sins and forbearing to punish them and then again fore-seeing how God in time would awake and punish them by the furious Chaldaeans hee doth as much tax the severity of God towards his Church Now that God in the second Chapter hath declared his justice in punishing his people and reveiled the decree of his vengeance against his and their enemies now the Prophet maketh this recantation and prayer for the ignorances because they not knowing the secret purposes of God have been so forward to judg his ways But we must admit this confirmation and the learned translators of the Kings Bible finding this to have been an errour in the former translations have followed the Originall more faithfully and call it The Prayer of Habakkuk the Prophet upon Sigionoth Some say this Sigionoth was some speciall instrument of Musick upon which this song was sung in the Church of God and the last verse of this Chapter saith To the chief singer on my stringed instruments For as Titleman saith in this Psal the Prophet Canendo orat orando
of the Whale 11 Is this song of Habbakkuk In the New testament we haue three The song of the blessed Virgine Magnificat The song of Zechariah called Benedictus The song of Simeon Nunc dimittis Besides frequent mentions of singing to instruments upon several occasions where the songs themselves are not recorded From whence I gather these two observations 1 That Poetry is ancient and hath been of use in the Church of God and in Gods service and worship for these were the Anthems of the Church in former times 2 That Church-musique hath had the same honour both of reverend antiquity and holy use The first point concerning the ancient laudable and holy use of Meeters which we call Poetry so continued through the whole course of the Bible as you have heard doth shew that God requireth of us in his worship not only plain faithfulnesse soundly and sincerely to expresse our selves in his service but he requireth also that we shew all our learning wit and art in our compositions according to the strict lawes of a Verse those were the Ballads of former times And though vaine obscene wanton lying rithmes now printed do carry the name of Ballads wholly yet holy songs have been so called if you look in your old Church Bibles that were first printed in English you shall finde the Song of Solomon or the Canticles called Solomons Ballad or the Ballad of Ballads The reasons why God desired and delighted in this form of worship 1 Because this gift of holy Poetry is of and from himself he is the Authour of it and the sweet Singer of Israel learned it of him to honour him in Hymnes therefore the Apostle calleth them spirituall songs that is inspired by the Holy Ghost it is just that those spirituall graces which derive their being from him should be consecrated in their use to him And this is cleer that there is no poetry so ancient as the holy Hymns of the Church 2 St Augustine in his preface to the Psalmes saith Spiritus sanctus videns obluctantem ad virtutis viam humani generis animam ad delectationes hujus vitae inclinari delectabilibus modulii Cantilenae vim suae doctrinae permiscuit ut dum svavitate Carmine mulcetur auditus divini sermonis pariter utilitas inseratur He saith he hath observed that both yong children and those of more yeares who have at Church given no heed to the reading of the Prophets and Apostles have been so taken with the delight of the Psalmes that they have learned to sing them at home and upon the way which also brought forth good effects in them by the power of that good Spirit which endited them quia miscuit utile dulci. St Augnstiue resembleth the wisedome of God herein to the art of the Physitian who gives his patient things wholesome but not very tastfull in some sweet sirrups or liquours which may convey it without distast into the body 3 This expressure of the zeal of Gods glory in verse being the labour of the brain the marrow of wit the earnest wrestling of the soul striving to glorifie God as David saith With the best member that we have doth best present the inward man the hid man of the heart as St. Peter calleth it to Almighty God The Apostle biddeth us to affect the best gifts They that do only read a Psalme or a Prayer in a book have done little but they that love the dead letter an enlightened understanding and sanctified affections they pray and praise God They that wisely compose their own meditations and exexpresse their own hearts in their own words holy hearts in holy words do mount a degree higher But they that honour God with art and nature observing the lawes of time number and measure as Bernard saith they have Eruditam mentem a learned mind and they are come ad provectam aetatem to a ripe age Solomon excelled in this kinde whose Nuptiall Hymne is called worthily Canticum Canticorum It is a good observation of St. Bernard that the Proverbs of Solomon which is Disciplina morum the discipline of manners and Ecclesiastes which is Disciplina amorum the discipline of loves the one correcting our vain love of our selves the other of the world must go first and then our understanding and affections will be fitted to make such Verses 4 This kind of honouring God in Ditties and Hymnes doth please God in the Church because even such of the learned Heathen who had no other light but the light of nature have yet in this kind honoured the unknown God Therefore Lactantius writing to the Heathen to bring them to the knowledge of the true God proveth the Divinity by the very testimonies of their Poets who in Poeticall raptures have given testimony to this truth 1 He nameth the most ancient of Poets that we do read amongst the heathen De falsa relig 1.1 Jude 23. Orpheus who lived about the time when Thola judged Israel He did celebrate the honour of one God whom he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod ante ipsum nihil sit genitum sed ab ipso sint cuncta generata He spake also of the immortality of the sonnes of this god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As Lactantius saith he could not rest in Jupiter seeing he heard Saturn was his father nor in Saturn who was said to be the sonne of the heaven nor in the heaven which was but a part of the world eguit authore and wanted an authour Haec illum ratio perduxit ad primo genitum illum deum cui assignat tribuit principatum this brought him to the first begotten god to whom he assigned primacy he passeth over Homer and Hesiod as finding nothing in them but Virgil who lived about the time of Christ and excelled in Poeticall invention hath much honoured God in his Verses according to the Light that shined on him I need not follow Lactantius any further having in him overtaken the point which I have delivered that seeing God hath had honour from Poetry amongst the heathen much more in his Church let him be so honoured St. Paul hath transplanted some of those flowers of Poetry 1 Cor. 15.33 which grew in the gardens of the heathen into his own holy Epistles From Menander the poet he took that excellent saying that evill words doe corrupt good manners Acts 17.28 and he took it out of a wanton Comoedy called Thais From Epimenides they took that imputation on them of Candie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now since God had honour from heathen Poets much more is he honoured within the Church by those ravished spirits within a lofty strain sound out his prayses or their own sorrowes and wants 5 This kind of writing as it is most delectable so it is most hard and difficult of all others the strict laws of Verse exacting choice of words to take their places in there measure and the inspired wit affecting such sublimity and
word is their warrant his truth their assurance When we behold the same power of God in the change of Ministers of his will Vse vve learn to know vvhatsoever alteration the vicissitude of time maketh on earth yet thou Lord art the same and thy years do not fail Therefore as David saith Put not your trust in Princes nor in any son of man for there is no help in them there is help by them but it is not in them our help is in the name of the Lord who hath made heaven and earth 2 This shevveth the perpetual course of Gods favour to his Church the faithfull servant of God Moses dieth but the spirit that God put upon Moses survived him Eliah Elisha Num. 27.18 and rested upon Joshua he was consecrated to that imployment 1 By Gods own election and designation 2 By the imposition of Moses hands and the devolution of some of his honour upon him 3 By Gods own gift of the same spirit that vvas upon Moses Thus vvhere God loveth a poople the favour of God runeth in a full stream in the Chanel of his Church 3 Seeing this constant truth of God in his gratious promises to to his Church hath reference to our obedience this much teach us to obey and serve our God in all things that his sun may shine upon our Tabernacles and that vve may anoint our paths with butter for as David saith No good thing will he with-hold from them that serve the Lord. Dâ—uâ— 28. He hath shevved his people vvhat they shall trust too blessings and cursings life and death 3 Doctrine This also teacheth us as the Apostle doth The effectuall fervent prayer of a righteous man prevaileth much James 5.16 He proveth it by the example of Eliah who though he were a man subject to the like passions as we are he prayed earnestly that it might not rain and it rained not on the earth in three years and six moneths And he prayed again and the heaven gave rain So this example of Joshua praying is a full example of the effectuall power of prayer these examples as that also of Moses praying upon the Mount when Joshuah fought with Amalek do all seeme to prove the force of prayer Exod 17. And great reason there is that this should be effectuall with God 1 Because there is no service that man can perform to God wherein he doth so much part with himself and even lay himself down in prayer for therein he openeth his heart to God and poureth forth his spirit to him and his faith doth bring God to him face to face When men pray as they ought they know God and themselves they know and confesse him the faithfull Creatour the mercifull redeemer the gracious preserver the bounteous rewarder of men And they know themselves to be but men that is indigent and needy having nothing but what they receive from his hand and of his free gift immerent deserving none not the least of his favours Which two considerations do serve to humble us and to honour him We finde in Scripture watching and fasting often joyned with prayer as outward means to tame and subdue the flesh that it may be the lesser able to resist the power of the spirit for the spirit is willing in the servant of God but the flesh is weak 2 There is no part of Gods worship that hath so many precepts to impose it on us as prayer hath in both the Testaments none that we have so many examples of great successe and prevayling with God none that we have so good means to perform as prayer none that hath so many promises made to it in holy Scripture 1 For precepts 1 Precept so soon as God had established him an house for his publique worship he commanded it to be called an house of prayer to all nations Solomon dedicated that house to God by prayer it is Gods own Word seek ye my face it is the Churches answer Thy face O Lord will I seek And Christ our Saviour often in the gospel the Apostles after him enjoyns it 2 For example we have Abraham 2 Example Isaac and Jacob Moses David Solomon Hezekiah Eliah Manasseh Nehemiah Job Samuel Daniel all the Prophets all the holy men Christ his Apostles all with admirable successe 3 For means 3 Means Christ taught us to pray shewed us the way to the Father in his mediation and by his name And the spirit which Christ left in his Church helpeth our infirmities Christ hath comprehended all in a few words 4 Promise Whatsover you shall ask the Father in my name it shall be given you Ask and receive that your joy may be full petite quaerite pulsate These great examples of successe do all seem to stirre us up Vse to the performance of this part of Gods worship both 1 In obedience to the Commandement of God who hath imposed this duty on us whose Commandements are mighty and ought not to be light layed 2 In an holy ambition of the best graces of God vvhich are this way obteined of him 3 In an humble love to our God to whose presence and conference we come by prayer 4 In an holy imitation of those great examples vvhich are so frequent in Gods faithfull ones in the double Testament of God 5 In a thankfull use of the means by God ordeined to facilitate this service that we receive not the grace of God in vain 6 In a confident faith in Gods gratious and free promises vvhich are yea and Amen 7 In an humble sense and feeling of our ovvn vvants and the necessities of our brethren for so vve do exercise both our piety to God and our charity to our selves and our brethren But this discourageth many Ob. we read of great power of prayer of old as that Moses prayer gave Joshua victory Joshuahs prayer made the Sun stand still Eliah by prayer shut up heaven by prayer he opened it Daniel by prayer shut up the mouths of the lions in their den We see no such effects of prayer now and therefore we think prayer is not of such effect now as heretofore To this our answer is Sol. that great and extraordinary examples of the successe of prayer are but thinly scattered in the Book of God to shew the power of Gods Ordinance Neither may that be a rule to us that prayer is not of force as it hath been because we do not see such great effects thereof as have appeared in former times For in the time of the shadow when Christ was seen in type and under a veil there was need of extraordinary examples to confirm faith but to us that live in the cleer light of the gospel to whom Christ is made manifest to be our intercessor this may seem to strengthen faith If God did hear the prayers of his faithful owns and answered them by miracles they had speciall warrant to demand those things at the hands of
need no other rods to scourge us here no other fewell to enfire us hereafter then our owne sins this is Hilaris insania to make our selves merry with these and to set in the chair of the scornfull 6 Incorrigibility when the gratious warnings of God do not lead them to repentance when the angry threatnings of God do not draw bloud of them when the rods of Gods favourable chastisement doe not smart upon them O Lord saith Jeremy Jer. 5.3 Thou hast stricken them but they have not grieved Correction had wont to be the way to reclaime sinners but when iniquity is come to the full ripeness God may lay on while he will they that have not known the way of peace will harden their hearts as Pharaoh did and correction will but make them curse and blaspheme God to his face This was the full iniquity of these nations whom God threshed and wounded and digged up and cast out that he might plant his Israel therein And it teacheth us to be wise to salvation Vse as the Apostle saith Thou man of God fly these things And let me say to you as Lot to the Sodomites I pray you my brethren do not so wickedly Take heed of Idols Babes keep your selves from Idols Idolatry hath growen bolder of later then heretofore the Factors of Rome are busie amongst us trading for proselites but God stirreth up the spirits of his religious servants to solicite the cause of Religion and the worthies of our land stand up with zealous fervency of spirit for the truth of God This is the light of Israel so long as we keepe the fire of God burning upon our Altars we shall have hope that God is with us and that he will give us his blessing of peace Let us break off our sins by repentance that we may turn away the indignation of God from us let not sin reign in our mortall bodies that we should obey it in the lusts thereof Let us take heed that we give not way to sin either in our selves or in others left it over-grow us but let us examin our own hearts in our chambers and turn to the Lord. And if a brother by occasion fall into sin let them that are spirituall restore him with the spirit of meeknesse Let shame cover our faces for the evils that we have done it is no shame to be ashamed of our evils as there is a godly sorrow so there is a godly shame let us say with Job I covered not my transgression with Adam by hiding my iniquity in my bosome Let it grieve us that wee have sinned and let us not boast thereof but say with Job Peccavi quid faciam tibi with Saul I have sinned and done foolishly Let the remembrance of our sin smite our hearts as Davids heart smote him when he had numbred the people and let us do no more so Let the judgments of God make us afraid Let the corrections of God humble us and cast us at the feet of God that he may shew us mercy and with Paul let us pray three times that the Angel of Satan may be taken from us Then shall we neither feel the flail of God threshing us nor the sword of God wounding us nor the spade of God diging up but we shall rejoyce every man under his own Vine and under his own Fig-tree 2 What he did in favour to his own Thou wentest forth for the salvation of thy people even for salvation with thine annointed David saith Truly God is good to Israel The everlasting comfort of the Church hath been planted and grounded in the favour of God by the mediation of Jesus Christ his anointed For although Christ were not so manifest to his Church before and in the time of the law as he hath been in the time of the Gospel yet he hath been always the hope of all the ends of the world The reason is Reason because Christ is not onely a Mediatour of intercession to pray for us and a Mediatour of satisfaction to die for us and a Mediatour of salvation to prepare eternall mansions for us but he is and ever was and will be a Mediatour also of temporall protection all to keep and defend us from all evils So that the Sun shal not smite us by day nor the Moon by night For as God created us to his own image so he fitted to his only begotten Son a body in our image he was made of a woman and so soon as his word had made him the promised seed so soon was he crucified for us and was the Lamb slain from the beginning of the World Then did he take his Church into his bosome and married her to himself and they became one body and ever since his Angels have charge over her to keep her in all her ways and this must comfort Israel in Babylon that God vvent before them vvith his anointed to setle them in the promised Land There be no other mercies that vvill tarry by us but those which God doth vouchsafe us by the means of this Mediator He importeth many outward blessings even to the vvicked by the means of his holy ghost For all the knovvledg that they have all the vvisedome in arts and sciences be the gifts of the holy ghost but they have no portion at all in the office of Christ he vvas not anointed for them From hence the Apostle doth conclude that God hath not forsaken the Jevvs but that they shall be called again for he saith Hath God cast away his people he ansvvereth God hath not cast away his people whom he foreknew Ro. 11 1 2. The election of grace vvhich made them his doth confirm them to him forever and therefore they mention his going before them with his anointed to assure them that though they go into captivity and abide a long time there yet they shall not be left in bonds for ever For the spirit of the Lord is upon this anointed to preach liberty to Captives Isal 61.1 and the opening the prison to them that are bound This is now the true comfort of the distressed parts of the Church which groan under the burthen of oppression and bloudy persecution They cry for the help from men and no Nation doth succour them they weep and pray to God and to his annointed and no doubt but in good time he wil come down to them to visit them in his mercy they are Christians and they carry the name of Gods anointed his name is in them and his righteousnesse and truth are their hope and strength It is time for thee Lord to put to thy hand for the wicked sons of Belial the children of Edom cry out against thy Church down with it down vvith it even to the ground The Bishop of Rome abetteth the unchristian shedding of Christian bloud by his letters and disperseth his vvhetstones to sharpen the sword of Gods enemies against Gods Church Let us say vvith old Jacob O Lord