Thes 5.14 11 And as for such as are better then our selves and beyond us in gifts and abilities 1 As at feasts and publike meetings we give the first place to the more honourable so yeeld to such prioritie of speech as Elihu b Job 32.6.17 18 laying our hands upon our mouths though top-full of matter as he till our turns come which they that do not but interrupt and disturb their betters by their talkativenesse as they bewray their own indiscretion so they do no small wrong to the whole company being herein at least worse then the foolish Virgins saith one who desired not to put out the lights of the wise but onely to share with them c Mat. 25.8 2. Be sure to put the abler sort of Christians upon such discourses as are most proper and wherein they are most excellent observing well their singularitie of gifts and specialty of endowments wherewith God hath graced them and accordingly framing your questions and casting forth the occasions Many a good discourse lies buried in the brests of abler Christians and all because the well is deep as she said and there wants a bucket d Ioh. 4.11 Some Christians you shall finde more dexterous and sufficient at discussing of controversies some in resolving of cases some in expounding scriptures some in comforting of consciences some in discerning and discovering the devils depth and fetches some in one thing some in another whensoever you come into the company of such know that there is a price put into your hands e Pro. 17.6 and see that ye neglect it not 3. Be still getting and gathering from such exact of your selves a sensible addition to your talents by treading with these spiritual Merchants who having found the pearl of price themselves do daily cast pearls before others in their gracious speeches f Math. 7.6 Quae circumvolitas agilis thyma Hor. epist if we have but grace to pick them up This were the way to be able to answer every man for their spiritual use and benefit Up therfore and be doing as ye have any opportunitie Be still sucking from the wiser sort of godly people as the bee from the flower she will not off ye know till she have got somwhat out of it storing up in your lives that which may help in time of spending Suffer we should the word of exhortation g Heb. 13.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from those that come short of us so did Moses from Jethro David from Abigail Job from the meanst of his servants h Iob. 31.13 being ready to learn of any body i Act. 18.26 as knowing we have cause to say with Agur surely I am more brutish then any man and have not the understanding of a man k Prov. 30.2 c. But from those that excel us we should covet it drawing and draining from them that milk and honey that lies under their tongues l Cant. 5.15 Counsel in the heart of a man is like deep water but a man of understanding will draw it out And the more he draws the more he addes to his own skill and the others store it being here as with wells and fountains which are bettered by drawing as Basil long since observed Prov. 20.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil epist 81. ad Eustathium Salienti aquaerum fonti undas si tollas nec exhauritus nec extenuatur sed duleescit Scientia docendi officio dulcedinem sentiat non sentiat minutias and is found true by experience c. CHAP. V. Doctr. IIII. The text further expounded and withal the Doctrine of Gods gracious acceptance of our upright performances propounded Then they that feared the Lord spake often one to another and the Lord hearkned and heard it c. HEre begins the second general part of our Text and that 's Gods part They had done their best endeavour amidst an ungodly nation for they feared the Lord and gave very good proof of it whiles they both thought upon his name for their own support and comfort and spake good of his name for the confutation of the bad and confirmation of the better sort of people Thus did these good soules busie and bestir themselves both within doors and without at home and abroad among their foes on the one hand and their friends on the other But what does God in the mean while Verily no man serveth God for nought as those wicked would needs have it being therein at least beyond their father the devil in lies and blasphemies a Job 1.9 Gods retributions are bountiful witnesses the words following the Lord hearkened and heard c. He heard not onely but hearkened and heard which is the gesture and behaviour of a very heedful hearer * gestus diligenter auscul tantis Shindler in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that is much taken with the discourse according to that of the Prophet The eyes of them that see shall not be dim and the ears of them that hear shall hearken b Esay 32.3 T is somwhat to hear but more to hearken and hear for it imports not attention onely but affection too whether of grief or delight as the matter calls for It was not then a little or light regard the Lord had to his people here when they thus gat togethe and spake together of him and his name but it appears that he took special notice of it for he heard and singular content in it for he hearkened and heard which is a degree beyond the former in short he was much affected and delighted with their godly speeches and other religious performances and therefore earnestly listened and laid his ear close to their gracious lips as loth to lose any particle of that precious language what may we hence observe but this That the Lord is very much taken Doct and marvelously well-pleased with the godly conferences and other holy performances of his faithful people SECT I. The doctrine confirmed by Scripture THis to assure us of it is that the Lord every where almost in holy scripture 1. So commands and calls for service from us and that upon tearms of greaest incouragement For thus saith the Lord the holy one of Israel and his maker Ask me things to come concerning my sons and concerning the work of my hands command ye me c Esay 45.11 2. So seekes and sues for it as a man would do for some matter of price and good account The father seekes after such saith our Saviour d John 4.23 facem stimulum addat cultoribus Dei quod se à Deo expeti sciant er ei esse in delicijs Cart. to worship him as worship him in spirit and in truth It was death to sollicite the Persian kings uncalled for God is so pleased with our accesse that he sollicits fuitours 3. That he so indents and bargains with us for service in lue of his love in exchange of his blessings
Christ and forthwith thou shalt see him play Phineas part And again if Satan should summon us saith he to answer for our sinnes or debts in that the wife is no sutable person but the husband we may well bid him enter his action against our husband Christ and he will make him a sufficient answer Thus Mr. Bradford in a certain letter of his unto a friend In righteousnesse and in judgement in loving kindnesse c. These are the gems of that ring that Christ bestoweth upon his Spouse saith Mercer These are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or love-tokens that Christ the Bridegroom giveth to his Bride the Church saith Tarnonius Here he promiseth to performe to her and to work in her all those offices and requisites due from married couples in that estate the one to the other God will both justifie her by the imputation or Chriâ—â—s righteousnesse and sanctifie her by the spirit of judgement that is or sanctification See John 16.10 11. Matth. 12.20 and the Note there And because the best have their frailties and although they be vessels of honour yet are they but earthen vessels and have their flawes their cracks therefore it is added I have betrothed thee unto me in loving-kindnesse and in mercies q. d. My heart and wayes towards you shall be full of gentlenesse and sweetnesse without moâ—osity or harshnesse My loving-kindnesse shall be great Neh. 9.17 marvellous great Psal 31.21 Excellent Psal 36.7 Everlasting Esay 54.8 Mercifull Psal 117.2 Multitudes of loving-kindnesse Psal 36.5 Esay 63.7 as for my mercies or bowels of compassion towards you they are incomprehensible as having all the dimensions Ephes 3.18 Thy mercy O God reacheth unto the heavens there 's the height of it Great is thy mercy towards me and thou hast delivered my soul from the lowermost hell there is the depth of his mercy Psal 86.13 The earth is full of thy goodnesse there is the breadth of it All the ends of the earth have seen thy salvation there is the length of it O pray to see that blessed sight Ephes 1.18 and 3.18 that beholding as in a glasse this glory of the Lord shining bright in his Attributes you may be transformed into the same image 2 Cor. 3.18 from glory to glory and as in water face answereth to face as lead answereth the mould as tally answereth tally Indenture indenture so may we resemble and expresse the Lord our Husband in righteousnesse holinesse loving-kindnesse tender mercies and faithfulnesse that as the woman is the image and glory of the man so may we be of Christ For our encouragement it must be remembred that the Covenant that Christ maketh with us is a double Covenant to performe his part as well as ours to make us such as he requiretâ— us to be in all holy conversation and godlinesse for which end also we have a â—uplicaâ— of his Law written in our hearts Jer. 31.33 a law in our mind answerable to the law of his mouth Rom. 7.23 In a word he graciously undertaketh 〈…〉 parts therefore is the Covenant everlasting and the fruits of it are sure merâ—â— compassions that fail not In foedere novo nihil potest incidere quo miniss sit â—â—â—raum quum non sit ei adjecta conditio saith Mercer upon this Text that is In the new Covenant there can nothing fall out whereby it should not be everlasting sith there is no condition required on our part That faith or faithfulnosse mentioned in the next verse God requireth not as a mutual restipulation of our part as works were in the old covenant But here it is rather a declaration of his pleasure what he would have us to do and whereto he will enable us It is not a condition to endanger the Covenant but an assurance that he will give us strength to keep it Verse 20. I will even betroth thee unto me in faithfulnesse Tremellius Drusius and Tarnonius render it in fide in faith and interpret it of de fide vera et salvifica of that true justifying faith whereby we are united to Christ And for this they urge the next words as an Exposition of these And they shall shall know the Lord alledging some other texts of Scripture wherein saving knowledge is put for justifying faith as Esay 53.11 Jer. 31.33 Job 17.3 The Septuagint also render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tarnou in exer cit Biblic See Master Dugards treatise called The change Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the New Testament is oft used for saving and growing faith Tit. 1.1 Col. 2.1 and 3 10. which indeed is the bond of the spirituall marriage and is it self nothing else but a fiduciall assent presupposing knowledge For man is a rationall creature faith a prudent thing comprehending in it self these three acts 1 knowledge in the understanding 2. Assent or rather Consent in the Will 3. Trust or confidence in the heart certainty of Adherence if not of Evidence The Papists fasten faith in the will as in the adaequate subject that they may the mean while do what they will with the understanding and the heart To which purpose they exclude all knowledge detest Trust in Christs promises expunging the very name of it every where by their Indices Expurgatorij A blind belief as the Church beleeves is as much as they require of their misled and muzzled Proselytes Bellarmine saith that faith may far better be defined by ignorance then by knowledge But how shall men beleeve on him of whom they have not heard Let us leave to the Papists their implicit faith and their blind obedience and cry after Christ as that poor man did Lord that mine eyes might be opened and that I may know the Lord yea grow in grace and in the knowledge of our Lord Jesus Christ These things have I written unto you saith Saint John to those that were no Babyes or Zanyes in faith or knowledge that beleeve on the name of the Son of God that ye may know that ye have eternall life and that ye may yet more beleeve in the Son of God 1 John 5.13 David though he had proceeded further in the discovery of Divine truthes then those before him Psal 119.99 yet he was still to seek of that which might be known ver 96. Even as those great discoverers of the new-found lands in America were wont to confesse at their return that there was still a Plus-ultra more yet to be discovered Vers 21. And it shall come to passe in that day In that time of grace and reconciliation fitly set forth by the name of a day in regard of 1 Revelation 2 Adornation 3 Consolation 4 Distinction 5 Speedy Preterition I will hear saith the Lord of Hosts that is I that have the command of both the upper and nether springs and forces Sun Moon Stars c. Deut. 4.9 those storehouses of Gods good treasure which he openeth to our profit Deut. 28.12 and therehence makes a
No people under heaven like them for that Psal 147.19 But they rejected knowledge and affected ignorance they hated the light and loved darknesse better This was the condemnation the mischief of it saith our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who besides this wilfull ignorance that mother of mischief and main support of Satans kingdome laid down his life for the nesciencies the not-knowings of his people Heb. 9.7 and prayed for his persecutors at his death Father forgive them they know not what they do Because thou hast rejected knowledge And that out of an utter hatred of it as the Greek word made of the Hebrew signifieth out of deep disdain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as of a thing below thee and vile in thine eyes not worthy of thy pains or pursuit Wisdome is the principall thing saith Solomon and he meaneth that wisdom that hath the fear of God for its foundation therefore get wisdom It is here called hadagnath Prov. 4.5 that knowledge by an excellency and with an accent in opposition to that science falsely so called 1 Tim. 6.20 that knowledge that puffeth up 1 Cor. 8.2 as it did Ioseph Scaliger that gulf of learning for whom it had been happy that he had been ignorant but of this one thing that he knew so much It is the acknowledging of the truth which is after godlinesse as the Apostle describeth it Tit. 1.1 that perfects the best part of a man that confirmeth setleth guideth discerneth differenceth him from others who are no better then bruits though wise in their own generation as are the Fox Serpent c. and maketh his face to shine Eccles 8.1 as St. Stevens did who was taught of God and mighty in the Scriptures This holy knowledge was highly prized by Agur Prov. 30.2 but slighted by those two slubbering Priests the sons of Eli sonnes of Belial they knew not the Lord 1 Sam. 2.12 they knew him apprehensively but not affectively they professed that they knew God but in their works they denied him being abominable and disobedient and to every good work reprobate Tit. 1.16 He that saith I know him saith S. John 1 Epist 2.4 and keepeth not his Commandements is a lyar and the truth is not in him Many of these Jeroboams Priests were ignorant Asses like that Bishop of Dunkelden in Scotland who boasted yea thanked God that he never knew what the old and new Testament was and that he would care to know nothing but his Portuise Act. and Mon. fol. 1153. and his Pontifical Or that Idol-Pastour in Germany who being asked by the Visitours whether he taught his people the Decalogue answered that hee had not the Book so called Joh. Manl. loc com Others of them that knew more of Gods minde yet neither cared to practise it nor to teach transgressours Gods wayes that sinners might be converted unto him Psal 51.13 I will also reject thee And that with a witnesse with an unwonted and extraordinary rejection as the Hebrew word Vecimaseka not found elsewhere in the same forme seemeth to import God will kick such Ignoramusses out of the Priesthood Tremel in locum cast them out of the hearts of his people throw them to the dunghill as unsavoury salt yea so reject them as never to be received again Ezek. 44.13 God will shake them out from his house and from his labour Neh. 5.13 as the Tirshata did those Apostate Priests Ezra 2.63 and lay them by as broken vessels of which there is no further use taking from them even that â—hich they seemed to have Luke 8.18 and blasting their gifts See Zech. 11. ult with the Note Seeing thou hast forgotten the Law of thy God i. e. All that holy learning which thou being a Priest oughtest to have and to hold in firme and fresh remembrance for the good of the poor people which by thy default is cut off for lack of knowledge even the knowledge of salvation by the remission of their sins which thou shouldest have given them Luke 1.77 not by infusion but by instruction which is the Priests proper office But thou alas hast forgotten that little of my Law that thou once hadst attained unto and art grown as very a dolt and â—otard as Theodorus Gaza once a great scholler but in his dotage so ignorant that he knew not his letters he could not read Nay thou art not onely a silly Asse but a slow-belly all thy care is for fat sacrifices and benefices thy wits are in thy belly and thy guts in thy brain hence thy forgetfulnesse of my Law and of my peoples welfare The Arabick Translation hath it thus Inasmuch as thou hast loved this and the consolation therefore I will reject and forget theâ— c. Demas forsook Paul and embraced this present world yea he became afterwards a Priest in an Idol Temple at Thessalonica as Dorotheus testifieth The Vulgar Latin Translation rendreth this Text in the Feminine gender quia obliâ—a est against all Grammar and good reason for the Lord here speaketh to the Priest and chiefly to the chief Priest qui certè foemina non erat saith Polanus who sure was no woman Unlesse the old interpreter like another Balaams-asse would have this to have been spoken against the Sea of Rome wherein Pope Joan sometime sate Anno Dom. 854. Sure it is that the Arch-priests of Rome are so delighted in the feminine gender that they had rather attribute the breaking of the serpents head to a woman the Virgin Mary then to the Man Christ Iesus for in their last Edition of the Latine Bible they print Gen. 3.15 Ipsa conteret tibi caput She shall bruise thine head c. Thus Polanus I also will forget thy children Thy spiritual children say some even that whole people who saluted their Priests as the Papists do their Padres by the name of Father and observed their institutes But they do better that understand the text of their naturall children whom God here threateneth to forget that is to put them by the Priests office as he threatned Eli. 1 Sam. 2.30 and thrust out Abiathar 1 King 2.27 four-score years after It is a dreadfull thing to be forgotten of God We take it ill to be forgotten of a friend and to be as a dead man out of mind Psal 31.12 O take heed that God forget not us and our children that he cast not off the care and keeping of us He is so liberall a Lord and doth so little forget our labour of love and patience of hope as that he provideth for the posterity of his people Psal 69.36 The seed also of the servants shall inherit it and they that love his Name shall dwell therein Who then would not â—hire himself to such a master who would not remember Gods Law and teach it others if but for his poor childrens sake who else will rue for it Vers 7. As they were increased sc in number wealth and honour Their prosperity undid them
your day of grace the things that belong to your peace before the gate be shut the draw-bridg taken up the taper burnt out c. Behold now is the accepted time behold now is the day of salvation 2 Cor. 6.2 The Apostle after the Prophet Esay purposely beateth upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he should say Now or never sith thou mayest the very next minute be cut off by the stroke of death from all further time of repentance and acceptation Up therefore and be doing It is the Lord himself that thus saith Turn ye even to me Vsque ad me altogether as far as to me Stultitia sempâ—r in â—pâ—t vivere Sen. give not the half turn onely begin not to repent and then give over the work Some are ever about to repent but they can never finde time and hearts to set seriously about it to do it in good earnest Some wamblings they have as I may say and some short-winded wishes some kinde of willingnesse and velleity but it doth not boyl up to the full height of resolution to return The Prodigall changed many places ere he came home Many came out of Egypt that yet never came into Canaan with all your heart with the heart Jer. 4.14 Prov. 23.26 and with the whole heart in opposition to a divided heart Hos 10.2 a double heart Jam. 4.8 a heart and a heart Psal 12.2 This whole heart is elsewhere called a true heart Heb. 10.22 a perfect heart 2 Chron. 16.10 truth in the inwards Psal 51.6 where there is an unfained faith 1 Tim. 1.5 laborious love 1 Thess 1.3 sound and cordiall repentance as here undissembled wisdome Jam. 3.17 such holinesse as rendreth a man like to a chrystall glasse with a light in the middest of it doing the truth Job 3.21 and having his works full Rev. 3.1 2. being a true worshipper Joh. 4.24 an Israelite indeed Ioh. 1.47 God he knows to be just and jealous he will not endure corrivals or compartners in the kingdome His jurisdiction is without peculiar he will not divide with the Devil Be the gods of the Heathen good-fellows saith One the true God is a jealous God and will not share his glory with another He must be served truely that there be no halting and totally that there be no halving and with fasting weeping and with mourning with deep and down-right humiliation sutable to your sins as Ezr. 9.6 ye have inveterate stains such as will not be gotten out till the cloth be almost rubb'd to pieces Satan hath intrenched himself in your hearts and will not be gotten out but by fasting and prayer Fasting is of it self but a bodily exercise and meriteth nothing for religion consisteth not in meat and drink 〈◊〉 the belly full or empty Rom. 14.17 Col. 2.23 But fasting is a sinâ—ular furtherance to the practise of repentance and the enforcing of our prayers â—ee Ezr. 8.21 As full feeding increaseth corruption Ier. 5.7 8. so religious Aâ—stinence macerateth tameth and subdueth the Rebell Flesh 1 Cor. 9.27 giving it the blew-eye as there and 2 Coâ— 7.11 so that not the body so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the soul is made more active by emptinesse Fasting dayes are soul-fatting dayes they fit men for conversion as here and make much to the humbling of the spirit hence they are called dayes of humiliation and of self affliction Levit. 16.31 and 23.37 and with weeping Drown your sins in a deluge of tears cleanse your wounds by washing in this precious water quench hell fire with it kill the woâ—m fetch out sins venome there 's a healing property in these troubled waters Tears of vine-branches are said to cure the leprosie and the Olive is reported to be most fruitfull when it most distil eth These April showers bring on May-flowers and make the heart as a watered garden or as some faces appear most oriently beautifull when most bedewed with tears Peter never lookt so sweetly as when he wept bitterly David never sung more pathetically then when his heart was broken most penitentially Psal 6. and 51. when tears in stead of gemmes were the ornament of his bed as Chrysostom speaketh Mary Magdalen that great weeper as she made her eyes a fountain to wash Christs feet in so she had his wounds as a fountain to bath her soul in yea she had afterwards the first sight of the revived Phoenix whom shee held fast by those feet that had lately trod upon the lion and the adder c. and with mourning This is added as a degree beyond the former Men may fast and yet find their pleasures Esay 58.13 weep out of stomack as Esau or complement as Phryne the harlot who was sirnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weep-laugh because she could easily do either and as among the Brasileans Magirus in Gâ—â—gr Vt flerent oculos erudi resuos Ovid. tears are for a present salutation and as soon gone as if they had said How do ye What is an humbling day without an humbled heart not onely a religious incongruity but an high provocation like Zimri's act when all the Congregation were weeping before the door of the Tabernacle Here therefore the Lord calleth to mourning funerallmourning Nudaque marmoreis percussit pectora palmis Ovid. In gloss margin as the word signifieth with tabring upon the breast Nah. 2.7 smiting on the thigh Jer. 31.19 beating on the head face and other parts sicut mulierculae in puerperio facere solent saith Luther there See Esay 32.11 and 22.12 Sorrow for sin must not be slight and sudden but sad and soaking the heart must be turned into an Hadadrimmon Zech. 12.10 11. where the Prophet seems in a sort to be at a stand for comparisons fit enough and full enough to set forth their sorrow who looking upon Christ whom they had pierced felt the very nails sticking in their own hearts as so many sharp daggers or stings of scorpions The good soul say the School-men seeth more cause of grief for sinning then for the death of Christ because therein was aliquid placens something that pleaseth but sinne is simpliciter displicens simply displeasing So that Gods mourners need not send for mourning women to teach them to mourn as Jer. 19.17 but rather have need to be comforted lest they should be swallowed up with overmuch grief 2 Cor. 2.7 and lest Satan get an advantage against them verse 11. by mixing the detestable darnell of desperation Act. Mon. with the godly sorrow of a pure penitent heart as Mr. Philpot Martyr speaketh Verse 13. And rent your heart and not your garments i. e. not your garments onely Schindler which was gestus perturbationis among the Jews a gesture usuall with them to set forth the greatnesse of their grief and displeasure as 1. At funerals and losse of friends Tumpius Aeneas humerâ—â— abscinaere vestem Auxilioque vocare Deos tendere palmas Virg. Aeneid as Gen. 37.2 In
Iohn 10.30.38 and 14.23 2. As having the incommunicable names and attributes of God Iohn 8.58 and 20.28 Eternity Iohn 1.1 and 17.5 Infinitenesse Iohn 3.13 Omniscience Iohn 2.24 and 21.27 3. As doing the works of God such as are Creation Iohn 1.3 Conservation Iohn 5.17.3 miracles c. 4. As taking to himselfe divine Worship Iohn 9.38 and 20.28 and 14.1 This truth men must hold fast as their lives and be rooted in it getting strong reasons for what they beleeve The second ground wanted depth of earth The seed was good and the earth was good but there was not enough of it therefore the heat of the sun scorcht in up Christ is here called the Lord of Hosts and the Lord of glory Isay 6.1 with John 12.41 Jam. 2.1 Yet once it is a little while c. Adhuc unum pusillum This little little while this inch of time was the better part of five hundred years viz. Galatin lib. 4. cap 9 10. till Christ came in the flesh Heb. 12.26 the Jew-Doctours say no lesse A long time to us is but a little while to God A thousand years is but as one day to the Ancient of dayes His Prophets also being lifted up in spirit to the consideration of eternity count and call all times as indeed they are in comparison moments and points of time Punctum est quod vivimus puncto minus could the Poet say D. Hall Peaâ—m What is that to the Infinite said a certain Noble-man of this Land to one discoursing of an incident matter very considerable but was taken off with this quick Interrogation So say we to our selves when under any affliction we begin to think long of Gods coming to deliver us What is this to Eternity of extremity which yet we have deserved Tantillum tantillum adhuc pusillum Yet a very little while and hee that shall come will come and will not tarry as in the Interim the just must live by faith Heb. 10.37 Gods help seems long because we are short We are short-breathed short-sighted apt to antedate the promises in regard of the accomplishment We also oft find it more easie to bear evil then to wait till the promised good be enjoyed Those beleeving Hebrews found by experience that the spoiling of their goods exercised their patience but staying Gods leysure for the good things he had promised them required more then ordinary patience or tarriance Heb. 10.36 Take we heed of prescribing to the Almighty of limiting the Holy One of Israel of setting him a time with those Bethulians and I will shake the heavens Not the earth onely as at the giving of the Law to purchase reverence to the Law-giver but the heavens also viz by the powerfull preaching of the Gospel whereby Satan was seen falling from heaven Luke 10.18 that is from mens hearts and the Saints set together in heavenly places or priviledges in Christ Jesus Ephes 2.6 For he that hath the Son hath life hee hath heaven aforehand 1. In pretio 2. In promisso 3. 1 Joh 5 1â— In primitiis Here then the Prophet encourageth these builders telling them that under this second Temple how mean soever it seemed he would first send Christ called the Desire of all Nations vers 7. and Peace vers 9. with Ephes 2.14 to grace it with his presence Secondly he would cause the Gospel to be preached in a pompous and powerfull manner I will shake c. Shake them to settle them not to ruine them but to refine them shake their hearts with sense of sin and fear of wrath that they may truly seek Christ For the Law was given by Moses but grace and truth came by Jesus Christ Joh. 1.17 And the end of this universall shake was to shew saith Chrysostome Hom. 14. in Matth. that the old law was to be changed into the New Moses into Messias the Prophets into Evangelists Judaisme and Gentilisme into Christianisme When Christ was born we know how Herod was troubled and all Jerusalem with him Matt. 2.3 What a quire of Angels was heard in the air at Bethlehem and what wondering there was at those things which were told them by the shepherds Luke 2.18 Eusebius tells of three Suns seen in heaven not long before his birth Orosius tels of many more prodigies The Psalmist foretelling our Saviours coming in the flesh breaks out into this joyfull exclamation Let the heavens rejoyce and let the earth be glad let the sea roar and the fulnesse thereof Let the field be joyfull and all that is therein then shall all the trees of the wood rejoyce before the Lord for he cometh for he cometh to judge the earth he shall judge the world with righteousnesse and the people with truth Psal 96.11 Lib. 18. de C. D. cap. 48. 12 13. and Psal 98.7 8 9. This I know is by some but not so properly understood of Christs second coming to judgement And both Augustin and Rupertus construe this text also the same way But the whole stream of Interpreters old and new carry it against them and some of them tell us of sundry strange and stupendious commotions that fell out even according to the letter in heaven earth and sea about the time of Christs birth death resurrection and soon after his Ascension when he rode about the world upon his white horse the Apostles and their successours with a crown on his head as King of his Church and a bowe in his hand the doctrine of the Gospel whereby the people fall under him Psal 45.4 and he went forth conquering and to conquer Rev. 6.2 Vers 7. And I will shake all Nations First by the civil warres between the Triumviri not long before Christs Incarnation Secondly by the generall taxe Luke 2.3 when all went to be taxed every one into his own city Thirdly by the preaching and miracles of Christ and his Apostles whereby the Nations were shaken out of their sinfull condition and brought to the obedience of faith by effectuall conversion Thus a Lapide I will shake all Nations with wonder at so great a mystery with joy and with newnesse of life saith Sa. The Gospel saith Forbes on Revel 14. hath three degrees of operation in the hearts of men First it falleth to mens ears as the sound of many waters a confused sound which commonly bringeth neither terrour nor joy but yet a wondering and acknowledgement of a strange force and more then humane power Mar. 1.22 23. Luke 4.32 Job 7.46 This may be in the reprobate Act. 13.41 The second effect is the voice of thunder which brings not onely wonder but fear This may also be in a reprobate as Felix The third effect proper to the Elect is the sound of harping while the Gospel not onely ravisheth with admiration and shaketh the conscience with terrour but also filleth it with sweet peace and joy Hitherto He. Certain it is that the Gospel maketh a stirre where it cometh and brings an earthquake
and the ceremonious observation 〈…〉 wherein ye placed so much holinesse abolished 〈…〉 on the duties of Piety and 〈…〉 your selves and though of a good 〈…〉 an evil 〈…〉 much adoe about them with neglect or the one thing necessary And now learn and 〈…〉 the love of the truth that ye may he saved 2 Thes 2.10 to speak the 〈◊〉 love Eph. 4.15 to do the truth 1 John 1.6 〈…〉 lest your lives give 〈…〉 the lie So will God say Surely they are my people children 〈◊〉 will not 〈…〉 will be your Saviour Esay 63.8 So shal there 〈…〉 your 〈◊〉 Should we have peace upon any tearms peace without truth it world be 〈…〉 short 〈◊〉 between the Egyptian plagues Peace we may 〈…〉 yea peace we may have to buy turth but we may not give truth to 〈…〉 He purchaseth peace at too dear a rate that payes his integrity to get 〈…〉 it be passible Rom. 12. Esay 32. as much in you lies have peace with all menâ— But if you 〈…〉 but with loss of truth and ship-wrack of conscience let it go And 〈◊〉 long the 〈◊〉 righteousnesse shall be peace God wil make thine enemies to be at peace with thee The Historian tells us that Numa's Temple of 〈◊〉 had this inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Temple of faith and peace But Faith frist and then Peace Keep in with God that he be not a terrour to thee as Ieremie prayes and then seek peace with men and ensue it 1 Pet 3.10.11 as ever thou desirest long life and good dayes cheerful feasts as here in the text called good dayes Esth 8.17 as ever thou hopest to have the Calender of thy life crowned with many festivals Verse 20. It shall yet come to passe that there shall come people The Prophet cannot shut up with the former Corollary but further comforts the Jews with a promise of the conversion and conflux of the Gentiles to the Church yea Christs people shall be willing in the lay of his power Psal 110.3 they are like the Isles that wait for his law Esay â— 8 Esay 66.20 Mar. 12. they are set upon 't to come for an offering to the Lord upon horses in chariols and in litters to make any shist rather then not come in litters rather then not at all The kingdom of heaven shall suffer violence and the violent take it by force Verse 21. 〈…〉 of one city shall go to another Not onely come upon them when they light on them and they have a fit opportunity but they shall go on purpose one city to another to gain them to Christ Propriissimum opus viventis est generare sibi simile saith the Philosopher It is the most proper work of every living creature to 〈◊〉 his own kinde The Divine saith the same Grace is communicative charity 〈◊〉 churl Birds when they come to a full heap of corn will chirp and call in for their fellows let us go speedily As so many heavenly Cherubims winged creatures as the doves to their windows with wearinesse of flight as counting him happiest that 's first there Many amongst us fall publikely and shamefully in want of care to come time enough to God 〈◊〉 It will be long enough ere such men beg Davids office of 〈…〉 of his 〈◊〉 for the door-keeper of Gods of house was to be first in and last outâ— but these clean contrary Mr. Fox speaking of out godly Ancestours at the beginning of the Reformation here To see saith he their travels earnest seekings burning zeal readings watchings sweet assemblies resort of one neighbour to another for conference and mutual confirmation 〈◊〉 and 〈◊〉 7â—6 may make us now in these our dayes of free profession to blush for shame to pray before the Lord To see his face in Zion to partake of his ordinances what gadding is these by Popish pilgrims to Hull Loretto c. Sic videmus in Italia 〈…〉 ac se invicent coheort ari ad visitandam 〈…〉 .i. e. So we see whole towns and villages 〈…〉 and to call one upon another to visit the Lady of Loretto and to stuff her Churches with vowed presents and memories though all the thank they have for the same from God is who required these things at your hands 〈…〉 and 〈…〉 to be informed of the right way and 〈…〉 instanted as 〈…〉 I will 〈◊〉 Act. and Mon. 〈…〉 as my old 〈◊〉 will 〈…〉 Go ye 〈…〉 others with duty but themselves would do nothing Mâ—t. 23.4 〈…〉 good souls in the text every of whom was as forward for himself as zealous for another There are that make these to be the words of the well-affected in answer to the former invitaion Let us go speedily say some citizens Agreed say the others I will go also Verse 22. Yea many people and strong nations c. The most populous and potent people subdued by Christ 2 Tim. 1.7 Esay 16.1 not by an army nor by power but by Gods Spirit of power of love and of a sound mind shall send a lamb to the Lord of the whole earth submit to the scepter and lawes of Christs kingdome yeeld the obedience of faith and be proselyted to the Church and to pray before the Lord Heb. to intreat his face which they behold in his Ordinances those visible signes of his presence Popish pilgrims though used hardly and lose much of their estates yet satisfie themselves in this I have that I came for viz. the sight of a dumb Idol What then should not men do or suffer to see God in his Ordinances Verse 23. Ten men shall take hold out of all languages Ten that is many out of all languages therefore not by compact or fraudulent convention for they were farre asunder and of diverse languages nam quisque alijs est barbarus saith Calvine of the nations for God manifested in the flesh was preached unto the Gentiles beleeved on in the world c. 1 Tim. 3.16 shall take hold even take hold as children do on their mothers garments of him that is a Jew who shall not shake them off as bastard Gentiles worthy even the very best of them to have their heads bruised with the serpent as the moderne Jewes say of us Come unto me saith Christ Therefore my brethren dearly beloved and longed for my joy and crown so stand fast in the Lord Phil. 4.1 my dearly beloved saith Paul we will go with you Be of your religion not for fear or any other by-respect as those Persians Esth 8.17 Josephus relates of the Jewes that they were very carefull how they received Proselytes in Solomons time because then their state flourished but out of sound conviction and good affection for we have heard And by hearing tasted 1 Pet. 2.3 that God is with you Of a truth as that plain Corinthian confesseth 1 Cor. 14. â—5 CHAP. IX Verse 1. THE burden i. e. the bitter and burdensome Prophecy See the Note on Mal. 1.1 In the
Hanibal should eat his heart with salt then Laelius his friend do him the least discurtesie God wil take that of a profane person that he will not of a professor Philistins may cart the ark scape scotfree But if David do it God will punish him in the death of Vzzah Augustus Caesar may send forth a decree that all the Roman world should be taxed or numbred Luk. 1.2 but if David number his people God wil make bloody wailes upon his back if he make Gods name to stinck among the heathen God wil scour out that blemish cast upon his name with Davids tears and blood See Ezek. 36.21 39.7 Amos 2.7 Levit. 10.3 I will be sanctified in all thâ—â— that draw near unto me Sanctified he will be either actively or passively either in the sincerity of their conversation or else in the severity of their condemmnation If Solomon forsake the Lord that appeared unto him twice God wil chastise him with the rods of men at least If Israel professe Gods name and yet profane it God wil cast them off and turn to the Gentiles And indeed what could he do lesse to a nation so incorrigibly flagitious a nation so unthankful for mercies so impatient of remedies so uncapable of repentance so obliged so warned so shamelesly so lawlesly wicked The table of the Lord that is the Altar see verse 7. And the fruit thereof Or the revenue the income of it It is a base allowance that the Priests have prisoners pittance they live that 's all Or thus The table of the Lord is polluted c. That is it is no better worth then to be polluted neither do his Priests deserve either countenance or maintenance So many wretched people in these dayes think there is more ado made then needs in the worship and service of God Colo Deum ut par est Whereas indeed we that have received so many mercies and have lived in such an age of miracles should not onely servire Deo sed adulari as Tertullian phraseth it serve God but be unsatisfiable in serving him And as Gods service is slighted so his ministers are well night starved in many places the vulgar holding the ministry no better then a idle uselesse trade taken up to make a living of How Shamefully are Gods ablest servants defrauded mocked misused A sad prognostick of a dying State 2 Chron. 36.16 Verse 13. And ye have said also Behold what a wearinesse is it and ye have snuffed at i c. At what At the chiding you have had for your lame and lean sacrifices A little offensive breath hath blown you up into rage This is a kinde of blasphemy Ezek. 20.27 when gracelesse men fall into a fustian-sume as they say by hearing of their faults and bristle against a reproof though never so just Or thus Ye have puffed and blown as almost breathlesse by carrying some carrion sheep for a sacrifice as if it were so fat and full of flesh that you could hardly bring it without breaking your winde whereas ye might have blown it away it is so thin and light Bern. Hateful Hypocrisie And it sped accordingly For should I accept this at your hand No no Sapiens nummularius est Deus nummum fictum non reciptet God is a wise mint-man he will take no counterfeit coyn He not onely detects the cozener and detests him as here but curseth him bitterly in the next verse He rejects the hypocrites sacrifice and plagueth such Prometheusses when as he wipes not out any of the good services of his sincere people Neh. 13.4 but abundantly blesseth them Labour therefore for that truth in the inward parts that we may be with Appelles approved in Christ Psal 51 5 John 1 Rom. 16. and with Nathancel an Israelite indeed Be we the same that we would seem to be and if not as the windows of the Temple were wider within the a without yet to be no more in shew then we are in truth It stands us in hand when to deal with God to have the greater part of our ware in the inner part of the shop and not all on the foreside on the board or stall and to see that though our work be but mean yet it may be clean though not fine yet not foul soyled and slubberd with the slur of a rotten heart Sweet powders can make even leather an ornament when the Sanies of a plague-sore wil render a rich robe lothsom and infections Verse 14. But cursed be that deceiver Cursed with a curse both verbal and penal temporal and spiritual These last light heavy such as are hardnesse of heart Mal. 3 9 Rom. 1 28 Mat. 27 5 Psal 109 18 and horrour of conscience though lesse observed because they come into the deceivers bowels like water and like oyle into his bones They soak and sink into his soul insensibly He hath his death about him as we say of one that hath drunk poyson or eatenah Italian fig though he fall not down dead immediately He is accursed and he shall be so as in a contrary sense Isaac said of his son Jacob He is blessed and he shall be blessed But usually the visible vengeance of God doggs the deceiver at the heels his sin findes him out and layes him open to others as an accursed person This was Cains case and curse Gen. 4.15 God sets a mark upon him probably it was the perpetual trembling of his hands and whole body through the horrour of his conscience So not long before when Adam had played the deceiver and hearkened to that old Impostor the subtile Serpent God spared him but cursed the ground as the Persians when their Noble-mens sons had made a fault hangd up their coats and whipt them in their presence Cursed is the ground for thy sake Gen. 3 17 Thorns also and thistles shall it bring forth And the truth is it was never beautifull nor cheerfull since that curse inflicted but lyes bed-rid waiting for the comming of the second Adam to free it from that heavy curse Rom. 8.20 The barren figtree felt the power of Christs curse even to admication Mat. 21.20 For when the disciples saw it they marvelled saying How soon is the sigtree withered away They might marvel well enough for the figtree is the most juycefull of any tree and beares the brunt of winter-blasts without withering But the blasts of Christs mouth are more powerfull Hecan blow men to destruction Job 4.9 as so many dust-heaps yea frown not some single fig-tree onely but the whole vineyeard to desolation It is burnt with fire it is consumed they perish at the rebuke of thy countenance Psal 80.16 Men may curse and no hurt follow the curse causlesse shall not come Prov. 26.2 Michah's mother cursed when she lost her mony Jud. 17.2 Act. Mon. But who cared or fared the worse for that And the like may be said of Julius Palmer the Martyrs mother when he craved
Esay 54.13 who 1. by his word makes them wise to salvation gives subtlety to the simple and to the youg man knowledge and discretion 2. by his spirit of revelation convinceth them of their false principles refells their fallacious reasonings unteacheth them the devils learning and then leads them into all truth and goodnesse for the fruit of the spirit is in all goodnesse righteousnesse and truth And of this teaching speaketh St. Paul 1 Thes 4.0 and St. Iohn 1 Epist 2.27 7. Next for their delight and recreation he allowes them his garden to walk into his wine-cellar to go down into He pleaseth himself wondrously in their company be they but two or three of them he is in the midst as once he made the third with those two going Emaus He sets them between his legs as it were so some read that text Deut 33.3 He loved tho people and as an effect thereof they sat down at thy feet or they were set between thy feet as the fathers darlings Moreover when he hath them there he rejoyceth over them with joy yea he rejoyceth ouer them with singing Zeph. p 3.17 like as earthly parents dandle dance and sing their little ones upon their knees Further he is wondrous choyce and chary of his children so that he cannot abide the cold wind should blow upon them The sun must not smite them by day nor the moon by night and what wind soever blow whether North or South and what more contrary then those they must blow good to Gods children Cant. 4. ult In a word he thinks nothing good that he hath to himself except they may share a part And is not this the part of a loving parent 8. Lastly for matter of maintenance and outward subsistence your heavenly father knowes that ye need these things also Mat. 6.32 and it 's enough for you that he knowes it He holds them to hard-meat sometimes but then they have it of free-cost when the wicked pay deare for their tid-bits and dainty morsels Their meat is sawced and their drink spiced with the wrath of God Iob 20.14 their very table is a snare to them The Inne-keeper gives his guests the bests dishes but reserves the inheritance for his children so here God gives his people mony in their purses so much as will serve turne to beare their charges home to buy them necessaries and to keep them true men at least though they have not to lavish and riot because he knows their weaknesse that way and therefore holds them mostly to straight allowance Not out of niggardize I must tell you for he could beteeme them more meanes and so he doth also to some of his better children that have grace to use it and make them friends with it But the less he allowes them here the more he layes up for them in heaven Psal 89.28 31 19. And when they are once come to the full stature of a man in Christ for now they are in their nonage the whole inheritance shall be given them of the father Rom. 8.16 They shall have power over all creatures Rev. 2.26 and possession of that new heaven and new earth 2. Pet. 3.13 And if these be not the expressions and provisions of a bountifull father pray y' what is SECT IIII. God no Father to the wicked what ever they pretend to him NOw for Application Doth God the Lord look upon such as sons and daughters as sincerely serve him Use 1 How then think we doth he look upon all such as serve not God but Mammon as serve not the Lord Christ but their own bellies their base lusts this present evill world nay the God of this world Matth. 6. Rom. 16. 2 Cor. 4.4 Ioh. 8. 1 Ioh. 3.8 Ver. 9.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose works they do and will do and are therefore of their father the devill This saith St. Iohn entitles the devill to a man for he that commits sin is of the devill that 's flat And again In this the children of God are manifest and the children of the devill He that is borne of God doth not commit sin Well he may slip into it of infirmity and at unawares Gal. 6.1 A sheep may slip into a slough but delights not to wallow in it He doth not work iniquity on set purpose he doth not sell over himself to sin with Ahab Rom. 6. Eph. 4. he doth not hire out his members as weapons of wickednesse working all uncleannesse with greedinesse No this is not the guise of a childe of God but of an impe of hell of a brat of fathomlesse perdition They have corrupted themselves saith Moses Deut. 32.5 their spot is not the spot of his children they are a perverse and crooked generation And yet who so forward as these to claime kindred of the Almighty to fawn upon God and call him father Wilt thou not from this time saith He to Idolatrous Israel that had in this behalf an whores forehead a wainscot face hatcht all over with impudence wilt thou not from this time cry unto me My father my father art thou not the guide of my youth Will he reserve his anger for ever will he keep it to the end Here were good words Sed quid verba quaero facta cum videam How canst thou say Judg. 16.15 Ier. 3.2 3 4 ◠thou lovest me when thy heart is not with me Behold saith God in the same place thou hast spoken and done evill things as thou couldest thou hast polluted the land with thy whoredomes and wickednesse and hast thou yet a sace to call me Father Whosoever transgresseth and abideth not in the doctrine of Christ hath not God 2 Ioh. 9. He that walketh not in the steps of Abrahams faith Obj. Sol. hath not Abraham to his father Rom. 4.12 what-ever he pretends to him with those braving Jews Ioh. 8. Tell me not here that God hath blessed you as a father sustein'd you with corne and wine Gen. 27.37 given you of the fatnesse of the earth and of the dew of heaven c. for Esau had as good a portion as this and yet a cast-away and Abraham gave the moveables to the children of the concubins whom he lesse respected but Isaac had the inheritance Oh but we are children of the free-woman Obj. Sol. borne and bred in the bosome of the church and enjoy many outward priviledges So did Esau and yet was hated of God so did Iudas and yet a firebrand of hell Obj. Sol. Mat. 3. Neither is it any such businesse as many make of it that they have had their Christendome For unlesse they be withall baptized with the holy Ghost and with fire with the spirit of judgement and of burning Esay 4.4 whereby they have so put on Christ as that they are become the children of God by faith in him Gal. 3.26 27. It s pity that ever Font-water was spilt upon their faces Saul was circumcised and yet David calls him
Corsâ—etur Lutherus so esse Apostatam sed â—eatam sancium qui fidem diaâ—olâ— datam non servavit Athanasius was impeached by the Arrians of adultery Basil by his brethren of heresie Luther by the Papists of Apostacy Austere John is said to have a devil Sociable Christ to be a wine-bibber And it was the worse because from Scribes and Pharisees whose word must carry such credit with it as alone to condemn Christ We would not have brought him to thee were he not worthy of death And whose life must be a rule to others Do any of the Pharisees beleeve in him Take heed therefore what you hear and to whom you give credit But may I not beleeve mine own eyes Oâ—j judge the tree by the fruits Matth. 7. Not alwayes in matter of fact Sol. Our Saviour speaks there of heretikes and seducers and bids judge of them by their fruits that is by their doctrines and opinions that are corrupt and carnall But for point of practise the best tree doth not alwayes bear or not alwayes alike An apple-tree may have a fit of barrennesse as well as a crab tree or the fruit may be nipt sometimes by a frost God onely knows what sap is in the root what truth is in the heart and let him that knows it judge of it 2. Be favourable in sinnes strengthened by naturall inclination or by long continued custome which is not so easily broke off or by multitude of temptations and enticements The best minds when troubled yeeld inconsiderate motions as water that is violently stirred sends up bubbles and how often have carnall respects drawn weak goodnesse to disguise it self with sinne 3. Judge no man by that he is in a passion whether of grief fear or anger for these are violent and have made the holiest in their behaviour little â—esse then bestiall witnesse David in his sear of Sauls fury in his roaring over Absolom and rage at Nabal Passions like kine in a narrow passage ride one upon another and like heavy bodies down steep hills once in motion they know no ground but the bottom Oh how subject are Gods best Saints to weak passions and if they have the grace to ward an expected blow how easily are they surprized with a sudden foil Sometimes both grace and wit are asleep in the holiest and wariest brests and the wisest are miscaried by their passions to their cost What shiprack of his faith and patience had meek Moses well-nigh made against the Rock Rimmon As at another time how did he in a sudden indignation cast away the two-Tables and abandon that which he would in cold blood have held faster then his life But passion doth so bemist the cleerest judgement otherwhiles that a man shall bee apt to think there is sense in sinning and that he hath some reason to be mad 4. Censure not any to be either better or worse for some particular action but consider what his main bent is and accordingly conceive of him David that saith his sinnes were more then the hairs of his head saith also in respect of his generall resolution and full purpose of heart I have not declined from thy statutes neither is there any way of wickednesse in me Saint Iohn looked upon the Lady 2 Joh 1.4 and her children as elect because they walked in the truth though not without some particular stumblings and aberrations And Saint Paul was confident of the Thessalonians election 1 Thes 1.4 though so compassed with infirmities that he doubted he had laboured in vain and feared their Apostacy 1 Thes 3.5 Perswaded also he was better things of the Hebrews Heb. 6.9 and such as accompany salvation though he found them slow of foot and dull of hearing and frights them with the terrour of the Lord upon Apostates Who can promise himself freedome from grosse infirmities when Aaron that went up into the mount comes down and doth that in the valley which he heard forbidden in the hill Gods best children may not onely be drenched in the waves of sinne but lie in them for a time and perhaps sink twice to the bottom before they recover Sudden indeliberate out-bursts contrary to the generall bent and purpose break not the league betwixt God and his people as the robberies done by Pirates of either Nation do not betwixt King and King A good man is habitually good when actually evil and an evil man is habitually evil when actually good He that goes up a hill may have many slips and falls yet is still said to be going up the hill because his face is toward the top A sheep may slip into a dich as he is leaping over it yea lye there some time till the shepheard finde it and help it out Behold I even I will both search my lost sheep and seek them out saith the Lord. I will seck that which was lost and bring again that which was driven away and will binde up that which was broken Ezek. 34.11 12.16 Rev 24. Psal 119.176 and will strengthen that which was sick I will deliver them out of all places where they have been scattered in the cloudy and dark day Christ the good shepheard tiddleth his lambs dyed for their ignorance Heb. 7.7 bare their infirmities Esay 53. breeds a first love in his little ones and gives charge that none despise them much lesse discard them no though they go astray as David did like a lost sheep And mark his reasons God despiseth them not Math 18.10 but senthis son to seek them and sets his Angels to tend and look to them therefore let none set light by them SECT XIV Take comfort and courage notwithstanding infirmities and failings in the manner LAstly this doctrine methinks might make the servants of God everlastingly merry it should wonderfully clear up the countenances and cheer up the hearts of all Gods chosen it should banish and bar out of their blessed souls all their unnecessary scruples distrusts dejections and discouragements arising from the sense of their manifold defects distractions in duty indisposition ignorance forgetfulnesse omissions or failings in the manner All which so long as they are groned under grieved at and striven against Peccata nobis non nocent si non placent Augustin God will never impute unto them nay he will spare them as a man spares his own son that serves him Now how that is they can well tell that are parents of towardly and tractable children that are good-natured and well-conditioned And yet they cannot neither be they never so tender and their children never so tractable sith there is no more comparison betwixt their mercy and his then is betwixt a molehill and a mountain nay the least drop of a bucket and the main Ocean Yea I dare be bold to say that all the mercies of all the fathers mothers husbands wives friends allyes in the world compared to his mercy are mere cruelty This makes the Prophet as having
magna sed quia sua Sen. ep 66. sic et prolem De mercatore pro filijs suis duobus captis seipsum offerente ut filijs servatis ipse interficeretur lege Sozom. lib. 7 cap. 24. or wel-favour'd as for that he is his There needs no other argument to a father but that this is my child So is it with God Deut. 7.7 Ezek. 36.32 Secondly a father loves hugely there is an ocean of love in a fathers heart he loves his child as well if not better then himself as Joab twitted David with his excessive love to his unnaturall Absolom There is also an immense incomparable incomprehensible love in God toward his children an hyperbole an excesse of love a love passing knowledge Eph. 3.19 And that passeth all the dimensions It is higher then heaven Psal 36.5 deeper then hell Psal 86.13 longer then the earth and broader then the sea Psal 98.4 Psal 104.24 a transcendent boundlesse bottomlesse love truely exalted above the love of naturall parents which yet is wonderous great Psal 103.13 Esay 49.15 But infinitly short of Gods love it makes not the tith of it Thirdly a father loveth constantly and unchangably yea though his child be never so untoward and disobedient as David did his Amnon and his Absâ—â—em even to the last of them did he love them So and much more then so doth God his children For as himself is an everlasting father so is his love everlasting Esay 9.6 49.14 His compassions faile not Lam. 3.22 He cannot grow out of kinde nor be weary of loving Having loved his own saith the evangelist to the end he loved them Ioh. 13.1 Frown he can if need be hate he cannot hide his face he may for a while but his heart is ever earning towards them his bowels are turned within him his repentings are kinled together scoâ—â—e them he doth other-whiles with the rods of men Hos 11.8 Psal 89. Esa 57.7 8 9◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1 Psal 27.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13. but the sure mercies of David he will never take from them Naturall parents may prove unnaturall not so our heavenly father he is all bowels they may hate where they loved they may loath whom they liked but he rests in his love Zeph. 3.17 He hates putting away Hos 2. Davids father and mother may cast him out but then God will gather him Father Abraham may forget us and Israel may disown us Esay 63.16 But God hath said I will not leave thee I will not not not forsake thee The Fathers and governours of the Church may under a faire pretence of zeale cast us out and say let the Lord be glorified but then shall God appeare to our joy and they shall be ashamed Esay 66.5 The fathers of our flesh are mutable and fickle-minded Jam. 1.17 but with the father of light is no shaddow of change his love lasteth to all eternity without any alteration SECT III. Other reasons from the effects of his fatherhood NExt as Gods affection to his children is more then fatherly so are his expressions and provisions for them too For 1. Besides his eternall electing them to the adoption of children Eph. 1.4 It was he that took us out of the womb Psal 22.9 Hos 13.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Math. 28.19 that we might not Ephraim-like that unwise son stay over-long in the birth and dye before we saw his marvelous light It was he that baptized us into his own name whereby we are called as a childe by his fathers 2. He loves the very places they first breathed in the better for their sakes Ps 86.7 and the very ground they tread upon Hence Judaea the seate of the church is called a delightsome land Mal. 3.12 the glorious land Zach. 7.14 â—om 4.13 Psal 89.12 the land of desires or ornaments Dan. 11.41 yea Canaan for this is called the whore world and Tabor and Hermon is put for the East and West of the world 3. He chargeth all sorts as they love him to love his lambs his little ones to handle them gently for his sake He feeds them with sincere milk streaming from those full-strutting breasts of consolation the lively oracles he brings them forth butter in a lordly dish Judg. 5.25 he makes them ready and unready Esay 66.11 Act. 7. Ezek. 36.25 as new-borne-babes lulling them asleep in a holy security shifting them in their scapes by the clean water of his spirit in their sanctification and the clean linnen of Christs righteousness in their justification He keepeth them from fire from water the fire of temptation which the Dragon spers and the water of persecution which he spews out of his mouth as a flood Rev. 12.4 15 to drown theâ—t avelling church and to devour her babe as soon as it was borne All this God doeth for his children assoon as they are any thing Afterwards as they grow up to any bignesse he beares them in his bosome as a nursing-father bears the sucking child Num. 11 1â— carries them in his armes till such time as they can go Esa 46.4 guides them with â—is eye when they begin to finde their feet I taught Ephraim also to go 1 Thes 2.7 taking them by their armes Hos 11.3 leads them in his hand as a horse in the wildernesse Es 63.13 If the way be too rough for their tender feet or too long for their short legs he lifts them over by his spirit he chargeth also his angels to bear them in their hands who are as glad of such an office as the servants are to get their yong master in their armes It 's certain that no yong Prince goes better guarded and attended then a childe of God Heb. 1. ult Next for their diet and apparrell God feeds his children with the kidnyes of wheat with the hidden Manna with the bread of life with the best of the best fat things full of marrow Gen. 47 12 Luk. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diog apud Plutarch Prov. 15.15 wines on the lees well refined Isa 25 6. Thus he nourisheth them as Ioseph did his fathers family in Egypt as a little child is nourished And for appaâ—rell they have it of the finest Bring forth the best robe and the best ring c. the righteousnesse of the saints even the red upper-coat of Justification and the white under-coat of sanctification They are ever in their holy-day cloaths their festivall apparrell every day-being the christian mans holy-day and he having within him a continuall feast 6. For their teaching and tuition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 16.8 Eph 5.9 Cant. 2.4 Such comfort there is in Christs presence though but in the womb as it made Iohn to spring Luc. 1 Shindler Pentag Buxtorf Lexic Cartw Harm The North is a nippingwind the South a cherishing wind but both for the saints D. Sibbes they are all taught of God