Bragadochios Verse 9. Therefore as I live This is Gods oath so As true as I live Num. 14.21 with Psal 95.10 therefore they are to blame that use it in their common talk Surely Moab shal be as Sodom c. Whereas they think that I either hear not their revilings or regard them not I shall make Moab and Ammon smart and smoak for them even the breeding of nettles and salt pits They shall not indeed be consumed with fire from heaven but their land shall lie waste for a long season Nettles grow in barren places and are good for nothing unlesse it be the buds at first coming Pliny writeth Hist Nat. l. 31. c. 7. that where salt is digg'd little good else groweth See Judg. 9.45 Psal 107.34 for a perpetuall desolation Certain it is that those nations carried captive by Nebuchadnezzar were never restored but that in after-times a mixt multitude of vagrants out of many nations met there taking upon them the old title of Arabians and living by rapine and robbery Out of these came Mahomet founder of the Turkish Empire and Superstition who overturned the Christian Churches there planted by the Apostles as was here fore-prophecied The residne of my people shall spoil them c. See verse 7. Confer Gal. 1.17 and soon over-run all the East and South as Popery did all the West and North at the same time Verse 10. This shall they have for their pride Moabites were as much noted for their pride as now the Spaniards are and are therefore here devoted to destruction Pride goeth before a fall c. A bulging wall stands not long a joynt luxated and swelled till that be down cannot be set God resisteth the proud 1 Pet. 5.5 he bringeth those ungodly down to the ground Psal 147.6 because they have reproached c. And all this out of the pride of their hearts which breaketh out as a master-pock in their carriage so that the pride of Moab testifieth to his face and it shall be to him an abomination of desolation Verse 11. The Lord will be terrible unto them For he shall march forth in battle-array against proud persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5.5 and stain the pride of all their glory he will pull them down from their pinacle of self-exaltation and make them know themselves to be but men Attilas king of the Hunnes proudly gave out that the starres fell before him the earth trembled at his presence and that hee would bee the scourge of all nations But what became of him He died suddenly by a flux of blood P. Jovius breaking out at his mouth and choking him on his wedding-day at night It were easie to instance further in Pharaoh Nebuchadnezzar Antiochus Herod the king of Tyre Psal 76.12 c. With God is terrible Majesty Job 37.22 he is terrible to the kings of the earth whiles he cutteth off their spirits Heb. he slippeth them off as one should slip off a flower betwixt ones fingers or a bunch of grapes off the vine so soon is the businesse done For he will famish all the gods of the earth He will cast them into an atrophy into a consumption This was fulfilled partly when Nebuc◠adnezzar destroyed the Nations Dan. 4. and proclaimed the true God to be the onely God but principally when Christ came in the flesh and sent out his Apostles to decry those Heathen deities and to preach the everlasting Gospel saying with a loud voice Fear God and give glory to him c and worship him that made heaven earth sea and fountains of waters Rev. 14.7 Now it was that Satan fell like lightening from heaven the oracles were silenced the Heathen Emperours amazed at the prevailing power of the Gospel in despite of them the very names of most of the gods of the earth were abolished the Temple of Apollo at Delphos fired from heaven and at that very time when Julians embassadours were there to enquire what should be the issue of the Persian warr Thus the Heathen superstition fell flat to the ground their gods were famished for want of worshippers and sacrifices c. And the same we hope and wait for to befall the Antichristian rout and religion That Idol is grown very leane and hath lost a collop as we say Bellarmine is very sensible Lib. 3. de Pont. Rom. cap. 21. and bewailes the businesse that ever since we began to count and call the Pope Antichrist he hath suffered no small decayes and losses in the christian churches He hath indeed and more and more shall do till he be left as leane as a rake and all his plumes pulled his credit crackt his honour laid in the dust and men shall worship him Heb. bow down to him He is thy Lord and bow thou down unto him Psal 45.11 Body and soule both must stoop to God Zanchy and both at once 2 Cor. 6.20 Swenck feldians Stinkfeldians Luther called them from their ill savour take away all externall service so do the Nicodemites Hypocrites draw nigh to God with their lipps only when their hearts are elsewhere their bodies are in sacellis their hearts in sacculis as Ezek. 33.31 But the true Israelites give God both inward and outward worship he doth ponere dextram in pectore as Persius phraseth it being shod with the preparation of the Gospel he treads it not awry neither too much outward as the formalist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor too much inward as the Swenckfeldian He looks upon our late worship-scorners our high-attainers as the last brood of Beelzebub and reckons that to cast off ordinances is to cast away the remedy 2 Chron. 36.15 16. Prov. 29.1 every one from his place Not at Jerusalem only as once Ioh. 4.21 but in all places pure hands and hearts shall be lift up without wrath without doubting 1 Tim. 2.8 both in church and chamber any place whatsoever shall be a sufficient oratory so that God be worshipped in spirit and in truth and the publike not neglected even all the Isles of the Heathen that is all countries though not encompassed with the sea for the Jews called all lands Islands which they could not come at but by water That God shall be worshipped in the foure corners of the earth see the Note on Deut. 6.4 It was the last speech of dying Chrysostom Glory be to God from all creatures Let the Jesuites at the end of their books subscribe Laus Deo beatae Virgini Let this be the badge of the Beast let us cry To God alone be glory all the world ever Verse 12. Ye Ethiopians also ye shall be slaine by my sword which is long enough to reach you though far remote The Poets faine that Jupiter was wont to be feasted by the Ethiopians but that shall not save them from Gods sore and great strong sword Nebuchadnezzar to whom God had given Ethiopia and Egypt and Saba as a ransome for his people
9. Who is wise and he shall understand these things A patheticall perclose Conclusio gnomica Exclamatio emphatica whereby the Prophet Oratour-like would leave a sting in the hearts of his hearers and so seal up and fet on all that he had said before Who is wise q. d. I could wish there were more but I see there are not many Store there are of fools Stultorum plena sunt omnia such dust-heaps there are in every corner to be found not a few that either know not the will of God or stumble at it But who hath known the mind of the Lord Who amongst you will give ear to this Who hath believed our report 1 Cor. 2.16 Esay 42.23 Esay 53.1 Jer. 9.12 Juven sat 13. Jer. 8.9 Psal 119.98 99. or to whom is the arm of the Lord revealed Who is the wise man that may understand this Lucernâ accensa hominem quaerebat Aesopus Jeremy was bidden run to and fro to finde a man that sought the truth chap. 5.1 Rari quippe boni Not many wise wise I mean to salvation 2 Tim. 3.15 that make sure work for their souls and draw their wisdom from Gods holy word from the Mine of the Mystery of Christ All others are foolish people sottish children they have no understanding be they never so shrewd and of deep reach for the world Jer. 4.22 be they never so wise in their generation the fox is so in his and the devil in his 1 Cor. 9.24 for when he was but young he out-witted our first Parents who yet were no babies simple and weak in understanding as the Socinians affirm them to have been or else they would not say they have so sinned A fond conceit and without footing in Gods holy word where we finde that they were created in Gods image Ephes 4. which consisteth in knowledge righteousnesse and holinesse as saith the Apostle And he shall understand these things which none of the Princes of this world know 2 Cor. 2.8 because their learning hangs in their light and like Moles they dig dexterously under ground but are blinde above ground Sapiens est cui res sapiunt prout sunt saith Bernard He is the wise man that savoureth things as they are And herein lieth the whole wisdom of a man saith Lactantius ut Deum cognoscat colat Lib. 3. cap. 30. that he know and worship God aright that with a practicall judgement he ponder the word and wayes of God Arist Rbst. cap. 11. Metap lib. 1. cap. 10. Ethic. l. 6. c. 7. lib. 6. c. 5. Xenoph. de dict fact Socâ—at in order to salvation This is that wisdom that dwelleth with prudence Prov. 8.12 Aristotle in many places of his works distinguisheth between Wisdom and Prudence Wisdom he maketh to be a right apprehending of truths in generall Prudence an applying them to particular cases and uses But Socrates said that there was no such difference sith He that knoweth good things to do them and evil things to avoid them is to be held a wise man and none else They may seem here to be put for one and the same sith the wise man is said not to know but to understand judge and pouder and the prudent to know teaching us that God calls for a prudent wildom and a wise prudence directing the soul to an orderly carriage and an holy care that godlinesse which is the onely wisdom may run thorow our whole lives as the woof doth thorow the web For the wayes of the Lord are right Understand it not so much of the wayes of Predestination providence c. wherein God walks toward us which yet are all right and equall as of those wayes of his Will Word and Worship wherein he requireth us to walk towards Him These are called the way of God Matth. 22.16 and the way of salvation Acts 16.17 and the way of truth 2 Pet. 2.2 and the right way verse 15. and the way of righteousnesse verse 21. Right these wayes are called or strait First because they are conform to the Will of a righteous God which is the mensura mensurans Non solum recta sed regula the first rule of right the standard Secondly because the matter of it is holy and just and good a doctrine of righteousnesse that teacheth us to give God his due and men theirs It is also pat for every purpose Psal 19 7 8. Prov. 30.5 Of the Book of Psalms Athanasius hath observed that they are so penned that every man may well think they speak de se in re sua of himself and to his own particular necessities Thirdly because it rectifieth us and transformeth us into the same image it maketh such as deliver up themselves thereunto to walk as patterns of the rule as a transcript of the word that dwelleth richly in them and worketh effectually as a seed of immortallity Fourthly Psal 125.5 Jer. because it carrieth us on in a strait line unto a right end without crooking or compassing about Psal 19.8 and 25.4 Has vias qui teru non terit Pray therefore as David did Psal 13.29 lest breaking out into by-wayes all which are high-wayes to hell or but stepping over the hedge to avoid a piece of foul way we brush and bruise our selves to get in again break our bones with David c. And the just shall walk in them Such as are just with a double righteousnesse Imputed and â—mparted that of Justification and this of Sanctification these will choose the way of truth Psal 119.30 and 25.12 and be willing to walk honestly Heb. 13.18 orderly and by rule Gal. 5.25 accurately 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to the utmost Ephes 5.15 directly and distinctly eyeing the mark and propounding to themselves the highest pitch and the best patterns often comparing themselves with the rule laying their lives by the line and reforming their out-straies Psal 119.59 60. making it the main of their endeavour that all their deeds may be wrought in God Joh 3.21 Lo this is the just mans practise and it is â—erâ—â—opounded for a president But the transgressours shall fall therein They perish from the way Psal 2.12 they stumble at the word and fall into perdition as the Chaldee here hath it and so shew themselves to be transgressours traytours rebels yea reprobates See 1 Pet. 2.8 they stumble at the word being aisobedient whereunto also they were appoiinted O fearfull A bridge is made saith a Reverend Divine to give us a safe passage over a river but he who stumbleth on the bridge is in danger to fall into the river The Word is given us as a means to carry us over hell to heaven but he who stumbleth and quarrelleth at this means shall fall in thither from whence otherwise he had been delivered by it Neither may we think the worse of the Word for this accidentall effect of it upon transgressours sith the fault is meerly in
for his great goodnesse We are so joyfull that I wish you part of my joy c. The posy of the city of Geneva stamped round about their mony was formerly out of Iob Ibid. Post tenebras spero lucem After darknesse I look for light But the Reformation once settled amongst them they changed it into Post tenebras lux Light after darknesse Scultet Aunal Like as the Saxon Princes before they became Christians gave for their armes a black horse Cranz in Saxon. but being once baptized a white Verse 9. I will beare the Indignation of the Lord because I have sinned against him The Church had sinned and God was angry with her So Zech. 1.12 Esay 57.17 What meane then the Antinomians to tell us that God is never angry with his people for their foule and flagitious practises no not with a fatherly anger nor chastiseth them for the same no not so much as with a fatherly chastizement Virg. Aeneid Is not this contra Solem mingere Godlinesse is on target against affliction Blind Nature saw this nec te tua plurima Pentheu Labentem texit pietas Onely it helpes to patient the heart under affliction by considering 1. That it is the Lord. 2. That a man suffers for his sin as the penitent theef also confessed Luk. 24.41.3 That the rod of the wicked shall not lie long upon the lot of the righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Say we then every one with David I know that thy judgements are right and thou hast afflicted me justly Psal 119.75 yea in very faithfulnesse hast thou done it that thou mightest be true to my soule And with that Noble Du-plessy who when he had lost his onely son a gentleman of great hopes which was the breaking of his mothers heart quieted himself with these words of David I was silent and said no word because thou Lord diddest it Psal 39. See my Love-tokens pag. 145.146 c. It shall be our wisdome in affliction to look to God and to reflect upon our sins taking his part against our selves as a Physician observes which way nature workes and helpes it until he plead my cause As a faithfull Patron and powerfull Avenger for though it be just in God that I suffer yet it is unjust in mine enemies who shall shortly be soundly paid for their insolencies and cruelties he will bring me forth to the light He will discloud these gloomy dayes and in his light I shall see light I shall behold his righteousnesse that is his faithfulnesse in fulfilling his Promise of deliverance in due time Meane-while I will live upon reversions live by faith and think to make a good living of it too All the wayes of God to his people are mercy and truth Psa 25.10 this is a soul-satisfying place of scripture indeed All the passages of his providence to them are not onely mercy but truth and righteousnesse they come to them in a way of a promise and by vertue of the Covenant wherein God hath made himself a voluntary debter to them 1 Joh. 1.9 Verse 10. Then she that is mine enemy shall see it c. Not onely shall I behold his righteousnesse as before but mine enemy shall see it and feel it too to her small comfort They shall see it when 't is too late to remedy it as they say the Mole never opens her eyes till pangs of death are upon her And shame shall cover her when she shall see that thou hast shewed me a token for good that thou hast holpen me and comforted me Psal 86.17 which said unto me Where is the Lord thy God So laying her religion in her dish whereby God became interested in her cause and concerned in point of honor to appear for her The Church is no lesse beholden to her enemies insolencies for help then to her own devotions for God will right himself and her together See Joel 2.17 with the Note Mine eyes shall behold her and feed upon her misery not as mine enemy but as Gods nor out of private revenge but out of zeal for his glory Now shall she be trodden down as the myre of the streets Erit infra omnes infimos she shall be as mean as may be Nineveh that great city is now a little town of small trade Babylon is nothing else but a sepulture of her self Those four Monarchies that so heavily oppressed the Church are now laid in the dust and live by fame onely so shall the Romish Hierarchie and Turkish Empire All Christs enemies shall shortly be in that place that is fittest for them sc under his feet as was before noted he will dung his Church with the carcasses of all those wilde boars and buls of Bashan that have trod it down Verse 11. In the day that thy walls are to be built In the type by Nehemiah chap. 3. who did the work with all his might and having a ready heart made riddance and good dispatch of it Mar. 16.15 In the truth and spiritually when the Gospel was to be preached to every creature and a Church collected of Jews and Gentiles The Church is in the Canticles said to be a garden enclosed such as hath a wall about it and a well within it Cant. 4.12 See the Note there God will be favourable in his good pleasure unto Zion Psal 51.18 and build the walls of Jerusalem His spirit also will set up a standard in his Saints against strong corruptions and temptations and make them more then conquerours even Triumphers Esay 59.19 Rom. 8.37 2 Cor. 2.14 In that day shall the decree be farre removed That decree of the Babylonians forbidding the building of the Temple and City shall be reversed and those statutes that were not good given them by Gods permission because they had despised his statutes Ezek. 20.24 25. shall be annulled and removed farre away Some read it In that day shall the decree go farre abroad and interpret it by Psal 2.7 8. of the doctrine of the Gospel Verse 12. In that day also he shall come even to thee from Assyria To thee Ierusalem in the Type shall recourse be had from all parts as if thou wert the chief city of the world Pliny saith that in his time she was the most famous of all the cities of the East and Titus himself is said to have wept at the last destruction of it by his souldiers whom he could not restrain from firing the Temple To the new Jerusalem the Church of the New Testament in the Antitype from whence the Gospel was sent out to every creature which is under heaven Col. 1.23 and whereunto people of all sorts flowed and many nations came Mic. 4.1 2. with highest acclamations most vigorous affections and utmost indeavours bestowing themselves upon the Lord Christ Act. 2.9 c. Jerusalem in the Hebrew tongue is of the duall number in regard of the two parts of the city the upper and the nether town Or
servants and services never the like known we pull upon our land Amos his famine not of bread but which is a thousand-fold worse of hearing the words of the Lord. A famine long since foretold and feared by our Martyrs and Confessours Am. 8.11 and now if ever if God forefend not in procinctu to fall upon us as the most unworthy and unthankfull people that ever the Sun of heaven beheld or the sun of Christs Gospel shone upon so fair and so long together The best way of prevention is prevision and reformation beginning at our own as Gidcon did at his fathers houshold Judg. 6.27 And the best Almanack we can rely upon for seasonable weather and the lengthening of our tranquillity is our obedience to God love to our neighbours care of our selves c. Verse 12. Then Zerubbabel the sonne of Shealtiel c. So mighty in operation so quick and powerfull is the good word of God in the mouthes of his faithfull Ministers when seconded and set on by his holy Spirit See for this Esay 55.10 11. Jer. 23.28 29. Act. 19.20 1 Cor. 14.24 25. Heb. 4.12 See that scala coeli ladder of heaven as One calleth it Rom. 10.14 15. and consider how mightily the word of God grew and prevailed in those primitive times It spread thorow the world like a Sun beam saith Eusebius it was carried about into all places as on Eagles or rather as on Angels wings Athanasius of old and Luther alate were strangely upheld and prospered against a world of Opposites to the truth they preached Melch. Adâ—m in vit Farel Farellus gained five great cities with their territories to Christ How admirably and effectually King Edward the sixth was wrought upon by a sermon of Bishop Ridleys touching works of charity see his life written by Sir John Heywood Pag. 169 170 c. It is the spirit that quickeneth the seed of the word and maketh it prolificall and generative And as in the body there are veins to carry the blood and arteries to carry the spirits that quicken the blood so is it with the word and spirit in the soul If Gods Spirit open not mans heart the word cannot enter If he illighten not both Organ and Object Christ though never so powerfully preacht is both unkent and unkist as the Northern Proverb hath it The word heard profited them not because not mixt with faith in them that heard it Heb. 4.2 They heard it onely with the hearing of the ear with that gristle that grew on the outside of the head whereas they should have drawn up the inward ear to the outward that one and the same sound might have pierced both But this all that hear cannot do because all are not of God Joh. 8.47 and so have not his ear-mark spirituall senses habitually exercised to discern good and evil Heb. 5. ult they have an heavy ear which is a singular judgement Esay 6.10 With all the remnant of the people i.e. The generality of the returned captives followed their leaders A remnant they are called because but few in comparison of those many hedge-rogues Mr. Dyke calleth them potters they are called 1 Chro. 4.23 men of base and low spirits that dwelt still in Babylon among plants and hedges being the base brood of those degenerated Israelites who when liberty was proclaimed for their return to Jerusalem chose rather to get their living by making pots for the king of Babylon These are ancient or rather obsolete things as Junius rendreth it worn out and forgotten and indeed they deserve to be utterly forgotten and not written or reckoned among the living in Jerusalem Esay 4.3 Obeyed the voyce of the Lord their God with the obedience of faith and this they did by the good example of their Rulers Thus when Crispus the chief Ruler of the Synagogue beleeved many of the Corinthians beleeved also Acts 18.8 When the kings of Judah were good or evil the people were so likewise Great men are the looking-glasses of their countrey according to which most men dresse themselves Qualis Rex talis grex Why compellest thou the Gentiles said Paul to Peter sc by thine example to Judaize Gal. 2.14 and the words of Haggai the Prophet whose mouth God was pleased to make use of And this is added for a confirmation of the Prophets calling to the work because of long time before there had been no Prophet among the people nor any to tell how long as the Church complaineth Psal 74.9 as the Lord their God had sent him Heb. according as the Lord their God had sent him after the same manner they heard and obeyed the Prophet as the Lord had sent him they did not wrest his words to a wrong sence nor did they question his Commission but receiving it as the word not of man but of God they set forthwith upon the work yeelding as prompt and present obedience as if God with his own mouth had immediately spoken to them from heaven and the people did fear before the Lord as if He himself had been visibly present in his own person So Saint Peters hearers Acts 10.33 Now therefore say they we are all here present before God to hear all things commanded thee of God If young Samuel had known that it was the Lord that called him once and again he would not have returned to his bed to sleep If men were well perswaded that the God of heaven bespeaks them by his faithfull Ministers they would not give way to wilfull wandrings but hear as for life and fear to do any thing unworthy of such a presence they would work out their salvation with fear and trembling yea work hard at it as afraid to be taken with their task undone Psal 103. â—3 Eccles 12. They that fear the Lord will keep his covenant saith David Fear God and keep his commandements saith Solomon And in every nation he that feareth God and worketh righteousnesse is accepted of him saith Peter Acts 10.35 Verse 13. Then spake Haggai the Lords messenger Or Angel See the Note on Mal. 1.1 Then speaks Namely on the four and twentieth day of the moneth as it is in the last verse untill which day they had been building for three weeks together But Governour Tatnai and his complices came upon them and discouraged the people and hindred the work Ezra 5.3 It was but need full therefore that Gods command should be repeated and a speciall promise added I am with you saith the Lord. Where we may well take up that of Tully concerning Brutus his Laconicall Epistle Quam multa quà m paucis how much in a little I am with you saith the Lord you need not therefore fear what man can do unto you God is All-sufficient to those that are Altogether his See 2 Chron. 15.2 Cint 2.15 The Church is called Jehovah Shammah that is The Lord is there Ezek. 48.35 God is in the middest of her shee shall not be moved Psal 46.5 Immota
God takes no pleasure to pledge the devil or drink the snuffes that he hath left If men reserve the dregs of their dayes for him He will likewise reserve the dregs of his wrath for them He will put them over to the gods whom they had chosen as Judg. 10. and make them to know the worth of his good acceptance by the want of it He that should set before his Prince a dish of meat that had been half-eaten before by hogs or dogs would he not be punished with all severity What then shall become of those that serve God with the devils leavings that sacrifice to themselves as Sejanus did Dio in Tiberio that serve not the Lord Jesus Christ but their own bellies as those Seducers Rom. 16. that say to God Depart from us and to the devil Reigne thou over us that are serious at his work sleighty in Gods c. Verse 9. And now I pray you besecch God Heb. Weary God with your prayers presse him till he be even sick of you improve your uttermost interest in him if at least you have any Pray hard if ye can at least for all men cannot pray wicked men are gagg'd by the devil and their character is They call not upon God They may cant or chatter out a charm when Gods chastening is upon them yea be with childe as it were of a prayer and yet bring forth nothing better then winde Isai 26.16 17 18. In prosperity they may have some few short-winded wishes as Balaam satans spelman had yea they may by strength of wit or memory devise an handsom prayer and seem to set it forth with much life that they may passe for men of parts and gifts But will the hypocrite pray alwayes Iob 27.10 will he persevere in prayer when God seems to cast out his prayers and to multiply his crosses will he not rather curse in that case as Iob's wife and Micah's mother will he not how lagainst heaven as the wolf when hungerbit and as the Parrot when beaten leave imitating man and turn to his own natural harsh voice But say that wicked men do Ioab like run to the horns of Gods altar when in distresse or danger say they roar out a consession when they are upon the rack Hos 6. Psal 78.34 as Pharaoh and call for good prayers say they seek him with their sacrifices as Israel did when he slew them then they sought unto him c. and made their voices to be heard on high as the prisoner at the bar as the hog under the knife as a bull in a net Say they weary out God with their many words as those sacrificing Sodomites Isai 11. those hypocrites in the Gofpel that hoped to be heard for their much babling Mat. 6. yet all this is but the prayer of the flesh for ease and not of the spirit for grace it is but the fruit of sinful self-love to rid themselves of Gods rod or to still the noise of their consciences or out of a vain hope to stop Gods judgements c. And hence it is that they miscarry that they pray to so little purpose as here is hinted and that they are not a button the better for all their long prayers For either God answers them not at all he hath no respect to their sacrifices which was Cains and Sauls unhappinesse The Philistims were upon him and God was departed from him Or else he answers them according to the idols of their hearts bitter answers Or if better it s but as he answered the Israelites importunity for a king for a scourge to them and for quails to choak them Deus saepe dat iratus quod uegat proprtius God often gives that in anger which he denies in mercy If it were otherwise the devil should have received mercy from God when upon his suit he was suffered to enter into the swine Let our chief and constant Petition therefore be in all our our addresses to God that he would be gracious unto us that he would cast a loving aspect upon us that what ever else he denie us corn wine c. yet that he would lift up the light of his countenance upon us This David preferred before his crown and scepter He had a crown of gold but he valued not that in comparison of that other crown Psal 103.4 he crowneth thee with loving kindnesse and tender mercies Hence Saint Paul having himself obtained mercy beginneth and concludeth all his Epistles with wishes of Grace mercy and peace as not knowing what better to wish those whom he wished best unto This was Abrahams prayer for Ismael O that he might live in thy sight that is be joynt-heire of the promise of grace with Isaac God answers Divers Dukes shall come of Ismael but with Isaac as a token of special grace will I make my covenant This was also Iosephs prayer for Benjamin Gen. 43.29 God be gracious unto thee my son This the priests were appointed to pray for as a blessing upon the people Num. 6.24 25. The Lord make his face to shine upon thee and be gracious unto thee And hereunto the Prophet seems to allude in this text q. d. you are the Lords Priests and your office is to preach and pray Deut. 33.10 They shall teach Iacob they shall put incense before thee Shew now what ye can do in a time of necessity Beseech the Lord that he would be gracious unto us This is the main the mother-blessing that comprehends all the rest Every man seekes the face of the Ruler Prov. 29.26 I humbly beseech thee that I may sinde grace in thy sight my Lord O king q. d. that 's better to me then all the land thou hast given me said that crafty Sycophant Ziba 2 Sam. 16.4 How much more is the grace of God to be preferred before all outward blessings whatsoever The Lord that made heaven and earth blesse thee out of Zion Psal 134.3 saith the Psalmist intimating that blessings out of Zion are above all the blessings besides that heaven and earth can yeeld us What is the ayre without light what was Haman the better for all his honours when the king frowned upon him How can a wicked man be happy though wealthy so long as God is his enemy As that father speaks of Ahab he describes him sitting in his ivory palace in the time of the three yeers famine in Samaria he had gold silver and jewels in every place but what good did all that when the heaven was brasse above and the earth iron beneath Cry therefore as those in Zachary Grace Grace unto us pray for our selves and others as David did for Ittai the Gittite mercy and truth be with thee 2 Sam. 15.20 Stir we up our selves to take hold of God and to get of him Gaius-his-prosperity dona throni soul-blessings and such as accompany salvation Jesus Christ when he came into the world brought grace and truth with John 1.17 And
his own sonne that serveth him Then the which I know not what the Lord could have spoken more effectuall for the glory of his own rich grace or the shirring up of our utmost affections to an holy contention in godlinesse be the times never so bad or boisterous sith in doing thereof there is so great reward q Psal 19 11 Perinde ut homo cum homine amico vel Domino suo ubique judiâ—ulse inambulans c Aug. In which respect how fitly doth the Authour to the Hebrews close up the story of 〈◊〉 hs heroicall faith with that golden corollary He that cometh to God as Henoch did who walked familiarly with God as a man with his friend * with whom he is in covenant for can two walk together saith the Prophet and they not be agreed r Am. 3.3 must beleeve that God is and that he is a rewarder of them that diligently seek him s Heb. 11.6 The Greek text hath it that seek him out t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely when he is cast into a blind corner if I may so speak with reverence to the Divine Majesty conveyed out of the way and covered as it were with the calumnies and stout words of the wicked those hard words against which Malachy here and Henoch anciently prophecied u Jade 14 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verbum 〈◊〉 durum inconveniens c. of ungodly persons whose throats are as open fepulchres x Psal 5.9 to bury Gods Name in as much as they may were it not for Henoch and such as hee that do daily and diligently vindicate that reverend y Psal 111.9 Name from their false aspersions and as it were dig it out of the grave wherein they had villanously conceal'd after a sort and cover'd it But what lost Henoch by this labour of love z Heb. 6.10 had he not this testimony from heaven hereupon that he pleased God a Heb. 11.5 was hee not translated as a Jewel of price into the heavenly Cabinet b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 11.19 and were not the fewnesse of his dayes on earth in comparison of his forefathers recompensed in that longest life of his sonne Methuselah c Gen 5.27 And why all this but because he walked with God when others walked aster the lust of their hearts and sight of their eyes d Eccles 11.9 seeking to take men off from their lewd and lawlesse courses by the terrou of the Lord which he most powerfully denounced Jude 14 15. In doing whereof though to his own thinking he laboured in vain and spent his strength for nonght yet surely his udgement was with the Lord and his reward with his God e Esay 49.4 whith was the first reason taken from God The second follows respecting our selves And so by cleaving close to Jehovah in corrupt times it shall well appear first that we are the same we would all seem to be Men searing God For this is pure religion indeed to keep a mans self unspotted of the world f Jam. 1. ulc There must be heresies amongst you saith the Apostle that they which are approved may be made manifest g 1 Cor 11 19 And by a like reason there must h Nen à Den sed ab hominis corruptione voluntaria Beza be a perverse and gracelesse generation a viperous brood i Mar. 3.7 amids whom Gods sunts may shine as lamps in the world and so approve themselves blamelesse and harmelesse the sonnes of God without rebuke Holding forth the word of life k Philip. 2 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Great lights for an Ensigne * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a bold and wise profession and practise of the truth that is in Jesus then when it is most oppos'd and opprest by the sonnes of Belial This is the guise of a man that truely fears God he cannot blow hot and cold o Erasm Adag p. 350. ex codem are calidam â—â—frigidum esslare as they say he dare not swear by God and Malchom p Zeph. 1.3 he will not hold the truth in indifferency q 2 Thes 2.10 God he knowes must be worshipt trucly that there be no halting r 1 King 18.21 and totallr that there be no halving s Hos 7.8 for what communion hath Christ with Belial and what fellowship hath the temple of God with idols t 2 Cot. 6.16 Out upon those Rimmonites that plead for an upright soul in a prostrate body u 2 King 5.18 Thou shalt not how down to them nor worship them w Exod 20 for any mans pleasure And why for I the Lord thy God am a jealous God c. therefore let my fear fall upon thee as a strong counter-blast to the base fear of any tyrant x As the fifth commandement is the first with promise so is the second the first with punishment which the Lord severely threatens there to them that worship him not aright because men commonly inflict punishment on them that do For as one fire drives out another so doth the fear of God the fear of the creature Obadiah for instance that good steward of a bad Lord that Non-such Ahab I mean a man that had sold himself to do wickednesse y 1 King 21.20 Not so Obadiah but whatever my Lord the King and the whole State do I fear God greatly saith he to the Prophet z 1 King 18.12 13. I but how shall this appear Obadiah Why when Jezabel kiâ—d up the Lords Prophets I not standing to cast perils hid them and fed them by fifâ—y in a cave not without the hazard of my head if it should ever have been noticed Loe here 's a man of courage fearing God a Exo. 18.21 and he gave the best testimony of it by ruling with God and contiuuing faithfull with the Saints as Judah then when Ephraim compassed him about with lyes and the whole house of Israel with deceit b Hof 11.12 Real 4. c 2 Chr. 7.14 But secondly as the practise of this point proves one a Christian fearing God so a zealous forward christian one that solicitously thinks upon Gods name that high and holy Name whereby he is called and wherewith he is intruded d 2 Chr. 12 13 with charge not to take it in vaine e Exod. 20. but to bear it up aloft as the word f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elevavit evexiticonfer Esay 5.26 elevabit vexillum ad gentes in that third commandement signifies to lift it up as a standard saying Jehovah Nisi g Exo. 17.15 the Lord is my banner or as servants do their masters badges upon their shoulders so they Gods Impress upon their forcheads yea upon the bridles of their horses h Zach. 14.20 21. in their common conversation also even Holinesse to the Lord. Being consident of this very thing with Paul that in nothing they
all the earth is thereby filled with the glory of the Lord as it is Num. 14.17 19 21. He maketh his wonderfull works to be remembred saith the Psalmist and that in nothing more then this that the Lord is gracious and full of compassion Psal 111.4 This makes his people sing and shout Hallelujah O praise the Lord for he is good for his mercy endureth for ever SECT IIII. NExt Reas 3 as they praise him for the present so they trust him for the future which is the greatest honour they can do him as the thistle in Ionathans parable could tell Iudg. 9.15 sith every former mercy is a pledge of a future and every old mercy draws on a new as the links do one another in a chain if we break not off their course by our unbelief and diffidence Psal 36.10 O continue thy loving kindnesse saith David It is in the Hebrew O draw out thy loving kindnesse to the full length Gods mercies to his are a continued series there is a concatenation a connexion between them Eccles 1.8 As a spring runneth after it hath run so doth God spare his after he hath spared them The eye is not weary of seeing nor the eare of hearing no more is God of shewing mercy Hence Gods servants have usually argued from what they have had to what they should have as David Paul and the church here in Micah She had praised God for his clemency in pardoning her sins and there hence confidently concludeth for power against sin If God will cover it certainly he will cure it The same mercy that moved him to pass by the transgression of his heritage will make him turne againe and have further compassion upon us say they in subduing our sins and casting them all as a stone into the mighty waters so that we shall see them no more any otherwise then the Israelites saw the Egyptians dead on the shore And all this he will do for his truth and mercies sake to Jacob and Abraham for his promise and covenants sake to our fathers of old Our father 's trusted in thee they hoped in thee and were not confounded Oh who is a God like unto thee c All nations will walk every one in the name of his God Mic. 4.5 we also will trust in the name of the Lord our God for ever and ever And these are the reasons respecting God SECT V. 6. Reasons respecting the Saints themselves weo are 1. pure in heart 2. perfect in Christ A second rank of Reasons respect the Saints who are 1. Pure in heart 2. Perfect in Christ and therefore spared as a man spares his own son that serves him Reas 1 First Gods people are pure in heart they are washed they are justified 1 Cor. 6.11 Austin answered roundly when one upbraided him with the sins of his youth Quae tu reprehendis ego damnavi And when One twitted Beza with his youthly wanton poems he replied Hic homo invidet mihi gratiam Christi Iedidiah 2 Sam. 12.25 they are sanctified by the name of our Lord Jesus Christ and by the spirit of our God Now Yet God is good to Israel to the pure in heart Psal 73.1 Yet for all the sorrow Yet for all their faults and frailties which forasmuch as they disallow and disclaim bewail and out-grow therefore they are not laid to their charge Iob was a patient man yea he is set forth as a pattern of patience notwithstanding all his frowardnesse notwithstanding he made so many knots and brake his thread so oft as he did God accounts of him as if he had spun an even thread of patience all the time of his temptation David had his faults as great as another and yet because he was upright in the main God testifieth of him that he had followed him with all his heart and done only that that was right in his sight 1 King 14.8 Solomon at Gibeon climbes those disallowed hills the high-high-places and yet loves the Lord and is loved of him God will not see weaknesses where he seeth truth so pleasing a thing to him is sincerity in his service With one breath doth God report both these The high-places were not removed that was a great fault no doubt neverthelesse Asa's heart was perfect all his dayes Such is the mercy of our Gd to the pure in heart to those that study purity that he will not suffer our well-meant weaknesses to bereave us of his favour he rather pittieth then plagueth his children for the infirmities of upright hearts 2 Chro. 15.17 A slender service a small chare though but bungled at by child is much set by of the father And a bridegroom thinks nothing the worse of his bride for a little dirt she hath got being about some foul chare it being such especially as she may wash off at pleasure Zach. 13.1 1 Ioh. 2.1 We have a fountain alwaies open where we may wash and be clean and a dayly propitiation for dayly transgression even Jesus Christ the Righteous in whom SECT VII The Saints are perfect in Christ SEcondly our wants are covered and our works perfected and refined from all the filth and flesh that cleaves unto them Reas 2 For although the Saints are not so pure in heart but that their sanctification is still spotted and imperfect yet their justification by Christs righteousnes imputed is absolute and without blemish According to that He hath made him to be sinne or sinne-offering for us who knew no sinne 2 Cor. 5.21 that we might be made the righteousnesse of God in him Not that essentiall righteousnesse of God as Osiander vainly dreamt but that perfect obedience both active and passive of the Son of God performed unto his Father by whom he is made unto us wisdome 1 Cor. 1.30 Jer. 23.6 righteousnesse c. yea Jehovah our righteousnesse Which one Name of his would answer all our doubts and objections had we but skill to spell all the letters in it This righteousnesse of Christ made ours by imputation and acceptation is that white raiment Rev. 3.17 wherewith being clothed the shame of our nakednesse doth not appear for it is full broad large and wide enough to cover all our imperfections This is that broydered work and those bracelets wherewith the Church in Ezekiel being bedight and bedeckt became perfectly beautifull even to admiration These are those jewels of gold with studs of silver made us by the whole Trinity Cant. 6.9 that best robe of the prodigall that cloth of gold and needle-work-vesture of the royall daughter Psal 45.9 that fair mitre Zach. 3.4 5 and change of raiment of Jehoshuah the high-priest when the Lord took away his filthy garments and clothed him with better although Satan at the same time stood at his right hand had the upper hand of him because as some will have it his accusation was as true as vehement In short 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are the