obedience 63. 77. so are all God's promises to his children page 78 God can make good use of the vices of men and make wicked men serve for instruments of his will page 66 God is author of all actions but not of the evill of them page 73 God fore-knoweth the sins of men page 86 Gods certain knowledge of our evils will bring forth a certain judgment to punish them page 89 Gods love to his Church is eternal as himself is page 95 God is sooner stirred to mercy then provoked to anger page 100 God loves to be sollicited for mercy page 101 God is eternal in himself in his Essence and eternal in Providence in respect of his Creatures page 104 Ged is holy therefore the punishments of his Church are for its correction only page 105 Gods children in afflictions are not discouraged in their faith of Gods mercy page 107 God is author of punishment page 108 Gods eyes are pure page 110 God is a sincere searcher and punisher of sin and his justice and truth cannot fail page 113 God will have his Church taught his ways in all ages thereof page 154 Gods promises run in semine page 154 God signifieth his will in divers ways p. 167. and his will is twofold page 169 God taketh offence at such as are lifted up page 188 God is the author of faith page 208 Gods care and providence stoopeth so low as to the regard of our cattel page 325 God is to be worshipped outwardly as well as inwardly p. 335. 344 God is glorified in the shame of the proud page 280 God bringeth all the labours of the ungodly to losse and vanity yet the ungodly perceive it not page 289 God walketh with the righteous and contrary to the unrighteous page 291 God is glorious and jealous of his glory page 296 Gods creatures and his word are two books wherein his wisdome is set forth to the soul page 301 God punisheth sin by sin page 321 Godlinesse hath the promises of this life and of the life to come page 42 Good covetousnesse 263. Evil covetousnesse is joyned with ambition page 264 Greatnesse and power are fearful to the common man yet he will search into the actions of the highest page 262 Grief mingled with faith is no sin page 49 H. HAbakkuk signifieth an embracer a wrastler 2. The time of his prophecie is not exprest pag. 2. Hatred a cause of contention pag 26 Hearing the word profiteth nought without faith pag 209 Hearing and understanding the word is a means to increase faith pag 209 Hearers ought to pray for their teachers pag 144 Heathens gods not jealous of their glory pag 299 He that willeth the same thing as God willeth and doth the same thing God would have done sinneth unlesse he doth it in the same manner and for the same end which God projecteth pag 76 How far we may complain to God against our brethren pag 15 How God is said to have eyes and other parts of a mans body pag 111 and how he is said to see hear c. pag 73. ch 3 How God is said to repent pag 165 How Gods righteousnesse is revealed in the Gospel pag 237 How drunken folks are said to discover their nakednesse pag 314 How man ought to carry himself in his dominion over beasts I. IDolatry defined and described pag. 328 Idolatry a grievous sin pag 329 Idolatry amongst Christians pag 330 Idolatry in the Church of Rome in worshipping the consecrated Host pag 333 If to omit a duty be a sin the committing of a contrary evil must needs be abominable pag 312 Ill-gotten goods bring such a sin upon a man as cannot be purged but by repentance and restitution pag 293 If we find in our selves an elevation above our pitch it is a certain Symptome of a diseased soul pag 191 Image-worship crept into the Church of Rome by little and little pag 332 Imprecations forbidden pag 17 Infirmities of Gods servants twofold pag. 48 Inordinate zeal what it is pag. 53 Iniquity knoweth no measure pag. 84 In all our considerations of the carriage of things under the Government of Gods Providence howsoever the effects may seem strange to us we must not question either the Wisedom Justice or Goodnesse of God pag. 117 In the Church of God there will always be some will argue against God pag. 147 Inconveniences of Rapine pag. 277 Ingredients of a saving faith by a dissection of the word Fides pag. 187 It was no small part of Christs Passion to be scorned and derided of his enemies pag. 258 It is a singular wisedome to use the fulnesse of prosperity well 83. and a great measure of grace is required thereto pag. 84 Judgment beginneth at the house of God pag. 65. and 179. ch 3 Just man defined pag. 185 Justification by faith only pag. 237 K. KEeping silence a signe of reverence and submission pag. 327 Knowledge of Gods glory an excellent knowledge 300. and the pursuit of this knowledge is a labour which well rewardeth it self pag. 301 M MAlice may be in looking into the vices of brethren though it pretended desire of Reformation pag. 21 Man is mutable God unchangably just pag. 78 Man in mercy cometh neerest Gods image pag. 99 Mans state in his innocency pag. 213 Man is but earth and gold but clay pag. 248 Men and Angels have their Eternity from God pag. 103 Means to get an upright soul pag. 192 Mercy the soul of the world pag. 100 Ministers may in general reprove sin but not particularize any man pag. 54 Ministers ought to be first Seers and then Speakers pag. 139 Ministers must not only watch but also give warning pag. 142 Ministers must maintain Gods cause against all contradictions pag. 143 Ministers ought to open to the Church of God the whole Councell of God pag. 156 Ministers have a necessity laid upon them to preach the word pag. 211 N. NO man simpliciter Atheos but acknowledgeth some divine ruling power pag. 89. and 328 and 80. ch 3 No man would do service where nothing is to be gained by it pag. 329 No inherent holinesse in Churches pag. 339 Not that as we have but what we dispose of maketh us friends in the day of the Lord. Nothing ought to be so dear to us as the glory of God pag. 300 O. OCcasion of offence to be avoided pag. 33 Oracles ceased at Christs coming pag. 175 Original sin what it is pag. 216 Outward things unsanctified to the Owner have no power to establish the heart pag. 84 Out of natural and moral ways of life there is a wisedome of God to be learned pag. 123 Overcharge of the heart with drink is drunkennesse pag. 306 P. PApists idolaters pag. 331 People without a Ruler are unhappy pag. 114 and 124 Prayer ought to be fervent and continual 18. as well in zeal of Gods glory as for our own necessities pag. 19 Prayer what it is pag. 31 Prayer is a help to him that
The Author We must go to him from whom every good and perfect gift doth proceed to seek faith Here I must admonish you that faith is given without seeking at first for it is a free gift and it is the glory of God I am found of them that sought me not Do not think that the gift of faith is acquired that is freely given but the encrease of our faith is acquired by means I prove it thus The spirit of God is given in the wombe it is given to infants therefore faith is also given for the spirit is never unfruitful and faith is one of the fruits of the spirit And the Apostles said unto the Lord encrease our faith The grace of God which moveth in the generation of them that fear the Lord is the seed of all vertues and first of faith the mother vertue which issueth all the rest that is given early And the gift of faith doth so lie hid in the Elect of God that themselves know not of it till God be pleased not to put his sonne into them but to reveal his Sonne in them This magnifieth the free grace of God and teacheth us to say It is so father because thy good pleasure is such And this excludeth all boasting on our part seeing we have it of meer and free gift And it ascribeth the glory of all to God 2. The means to get faith These as I have said do not lay the foundation of faith in us that is the free gift of God but these means do advance the building they do help to encrease our faith I will referre you to one place to declare to you the acquisition of more faith And a certain woman named Lydia Act. 16.14 a Seller of Purple of the city of Thyatyra which worshipped God heard us whose heart God opened that she attended unto the things that were spoken of Paul And when she was baptized and her houshold she besought us Vers 15. saying if ye have judged me faithful to the Lord c. Observe the whole passage 1. Here was a woman living in an honest and lawful vocation She was a seller of Purple 2. Here were some beginnings of faith in her For she worshipped God 3. The outward means to increase her faith She heard us 4. The inward means The Lord opened her heart after which followeth 1. More attention to Paul 2. Baptism 3. A Desire to be esteemed faithful 4. Hospitality she welcomed her teachers So that for the encreasing of faith she heard the word and the more she believed the more attentively she heard and for confirming of faith she was baptized Faith cometh by hearing for how shall they believe on him of whom they have not heard Here let me admonish you 1. But when I say by the word with the Apostle I do understand and would be understood to speak of the Word not as it is the voice of a mortal man nor as it is a dead letter but as the spirit doth speak to us in the Word For this the Apostle biddeth us Be swift to hear it concerns us much but that you may see that faith is not begotten in us by hearing hearing doth us no good without faith and we must have a grain of faith to season our hearing or else our hearing will adde nothing to our faith The word preached did not profit them Hebr. 4.2 not being mixed with faith in them that heard it So do we see some at first poure water into a Pumpe to set it a work that it may yield water plenteously for faith poured into our hearing doth make our hearing bring forth more faith And so in Prayer Fulgentius saith of faith Incipit infundi ut incipiat posci A man cannot have faith without asking neither can he aske it without faith 2. When I name the word for a means to beget an increase of faith I mean the written word to exclude all unwritten traditions and all written legends which the tel-tale Church of Rome hath coyned to gull the swallowing credulity of the misled ignorants that is the books of Canonical Scriptures of the Old and New Testament of which the Apostle saith They are able to make a man wise to salvation and perfect throughly perfect to every good work 3. When I name the word a means of faith I must mean the Word understood by us for the Eunuch learns nothing of Isaiah the Prophet by reading him without understanding And I wonder that ever the Church of Rome could so befool and infatuate the judgements of men to believe that either hearing a forme of service or praying in a strange tongue could carry any validity in them except they did conceive or do believe that such hearing and praying have power of incantation Therefore there is required A translation of the word into our natural language or some other that we understand if we understand not the original And herein I must stirre you up to a thankful consideration of their profitable labours who have taken pains to translate the Bible to English for the common benefit of you all that you may read the Scriptures and exercise your selves in the study of them and examine the doctrines that you hear by them Blessed be the Lord God of our fathers who put such a thing as this into the heart of our Kings Majesty to set this work afoot and to see it finished Herein also I must commend unto you the easinesse and perspicuity of Scripture for if God had not left the way of salvation open but had shut it up in such clouds of obscurity that we must needs have a guide to light us the way to the lanthorn why would David have called the Word it selfe A Lanthorne to our feet Therefore let no man be discouraged from his own private studying of Scriptures for feare of their hardnesse It is no better then idlenesse and shuffling to say the Scriptures are too deep for me I will not meddle with them Christ commandeth Search the Scriptures is he not Antichrist that saith do not thou shalt not search I say and believe that the Word only read over by us or to us without the help of any Comment or Sermon or Exposition of it is a Lanthorne and giveth light to the simple Much more the Word with good Commentaries and written Expositions Much more the Word preached by learned and judicious Preachers which know how to divide the same aright those be called fellow-labourers with God Angels of God the salt of the earth the light of the world and even Saviours of men and because of their labour in the Word and oversight of the People honour double honour is allowed to them by the Apostle Saint Paul This point is of great use 1. To us that are Ministers of the Word for it layeth a necessity upon us and wo be to us if we preach not the Gospel I am sure the Apostle putteth it home to Timothy I charge thee before
God and the Lord Jesus Christ 2 Tim. 4 1◠who shall judge the quick and dead at his appearing and his kingdome Preach the word be instant in season and out of season reprove rebuke exhort with all long-suffering and doctrines God hath given and committed to us the Ministry of the Word of faith by which we must live and if we be not found faithful in the dispensation thereof our souls shall answer for the sins of the People which are committed by our negligence and for want of our giving warning 2. To you it is a provocation of you to be swift to hear to take heed how you heare to heare with meeknesse to hear willingly to hear attentively to meditate in the Word that you hear to search the Scriptures to believe the word spoken to be obedient to the forme of doctrine delivered not to despise him that speaketh in our ministry it is said of Lydia that she heard us This was the outward means of her saith This had never done good alone for he that planteth is nothing and he that watereth is nothing but God that giveth the increase He is nothing saith the Apostle that planteth that is the Minister of the Word is nothing There were two things much amisse amongst the Corinthians at that time 1. One was they did too much depend upon their Ministers and ascribe too much to them wherein he that sent them had wrong 2. They were partial in their estimation of their Ministers some affecting and preferring one some another that it came to a schisme To remove which double disease in the Church the Apostle telleth them that the Minister is not any thing his meaning is not to disgrace the Ordinance of God to defile his own nest to dishonour his own high-calling but to bring them to true judgment of it and to let them understand that the Ministry of men is outward that God hath no need of it he can convert and establish souls without it And further whatsoever the Minister doth it is by the suggestion and help and efficacy of the Holy Ghost The purpose of the Apostle is to withdraw us from dependance on outward means he doth not seek to discourage the use or to disparage the honour of them or to question their necessity but to shew that as planting and watering of a tree are to the bearing of fruit so is our preaching to your good life except God do give the encrease the means in it selfe is not any thing Therefore let us search deeper for the power of God in the increase of our faith and we shall find it a special work of the Holy Ghost 2 Cor. 4.31 and so Saint Paul speaking of the spirit of faith doth give us to understand that faith is wrought in us by that Spirit of God which bloweth where he listeth So it is said of Lydia that the Lord opened her heart The manner of the operation of this Spirit in the work of faith in thus 1. It worketh upon the supreme part of the soul that is the understanding 2. Vpon the inferior part that is the Will and affections 1. Upon the understanding and there it openeth to us three things 1. The Excellency of our Creation 2. The misery of our fall 3. The remedy thereof 1. The Excellency of our Creation For man was made in the image of the Trinity that is in holinesse and righteousnesse he had Free-will to have continued that happy estate and he had the tree of life whereof he might have eaten and have lived for ever in the state of his creation It is necessary that we be instructed in the story of mans creation that we may understand the power wisdome and goodness of God shewed in man who out of so base a matter composed so excellent a frame as this of mans body and inspired it with a reasonable soule endowing it with heavenly light and giving to man the lordship of the works of his hands leaving it in his own free-will to perpetuate the tenure of his happinesse This is called mans state of innocency wherein 1. His knowledge 2. His holinesse was full and perfect 1. His knowledge was full 1. Of God 2. Of himself 2. Of the creatures 1. Of God knowing him so farre forth as a fraile creature was capable of the knowledge of an infinite nature and therein man was no whit inferiour to the Angels of God Coloss 3.10 for God created men and Angels in his own image and this knowledge is the image of God so saith the Apostle Created in knowledge after the image of him which created him 2 Of himself for he was then sensible of all that God had done for him and I cannot doubt but that light which God set up in this excellent creature did shew him the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of himself so that he knew the secret of his own composition the admirable faculties of the intellectual animal part the Symmetrie the Anatomy the use of every part of the body the end use of his creation 3. Of the creatures for as all the creatures were brought before him to declare to him his dominion over them so for more expressure of his lordship he gave to every creature a name surely the light of his understanding penetrating so deep as to the secret nature of all things sublunary as also well read in the great volume of the celestial bodies and furnished with all science whereby either the content of the minde the honour of his high place being lord of all or the use of his life or the glory of his Maker might be maintained or procured Such was man in the state of innocency in respect of his knowledge and though his fall eclipsed that light very much and much of that particular knowledge which Adam had perished in him yet sure that which remained after the fall which was the stock wherewith he set up in the world did give the first rules and lay down the grounds of all arts and sciences which being perfected by observation study and experience in the long life of the fathers descended upon succeeding times like rivers which gather in some brooks to mend their streame as they hasten to the sea and so improve their strength in current and dilate their banks Much of this maketh much against man for in this exellencie of his knowledge extending it self so to the creature no doubt but he knew the Angels also and knew of their fall I cannot suppose that so excellent a creature as man bearing the image of God that made him and of the Angels that stood and kept their first estate could be ignorant or that God would conceale from him such an example of weaknesse in so excellent a creature of justice in him I cannot suppose but that he knew into what condition the fall of Angels had dejected them and how farre their sinne had corrupted them he could not but know them hating of and
the life present 1 Tim. 4.8 and of that which is to come The manner how it worketh this assurance is 1. It assureth us that there is a life eternal for that is an article of Christian Faith the close and sweet conclusion of our Creed 2. It assureth us that we are they who shall by the free gift of God be made heirs of this heavenly Kingdom reposita est mihi corona justitiae 3. It applieth all the promises of God to those several graces in us Thus I mourne therefore I shall be comforted I am pure in heart being washed in the blood of Christ Therefore I shall see God I hunger after righteousnesse ergo satisfied I love God ergo all things work together for my good I beleive ergo I shall be saved 4. It assureth our perseverance to the end in our love and obedience yea Faith assureth our faith to us For beleiving in the Author is beleiving in the finisher of our Faith 5. It stayeth us in expectation of the fruit of our Faith that though the Vision do tarry yet we think it not long to waite for the performance of it Having heard of the excellent use of Faith you cannot but observe the reason why Sathan doth aime all his fiery darts at our Faith because all our obedience and righteousnesse and holinesse is quickened and strengthened by Faith without which it is impossible to please God There is nothing in a Christian man that so much provoketh Sathan against him as his Faith For Faith keepeth us from being devoured of this roaring Lyon Therefore two assault we must provide for 1. Sathans labour to keep us from getting this sheild of Faith 2. His sound care when we have gotten it to rob and spoil us of it 1. Assault Sathan knowing that our Faith makes us too strong for him and quencheth all his fiery darts doth therefore all he can to keep us from the means by which Faith is increased in us That is from hearing the Word and receiving the Sacrament from meditation from prayer and as often as you find your selves tempted to neglect these know it to be Sathans malice against you to keep you from Faith The brest-plate of righteousnesse without a sheild of Faith is not sufficient to keep off the fiery darts of Sathan from wounding us but Faith quencheth them They therefore that live in the love and in the use of those means may comfort themselves that Sathan shall not be able to hinder them from obtaining a comfortable vegetation and growing up in Faith 2. Assault And whereas he laboureth to wrest our Faith from us we shall find that both his cunning and strength will fail him for saving Faith cannot be lost To establish our Faith let us know that imperfect Faith may be a sound and true Faith for we cannot attain to perfection in this life but if we have a good conscience in all things willing to live honestly Heb. 13.18 we may have boldnesse with God For as Christ prayed for Peter that his Faith might not fail so he prayeth for his whole Church even for all that shall beleive in him through his Word Joh 17.26 that the love wherewith the Father hâ—th loved him may be in them and he in them Which love will keep us that we fall not off quite from him We are not denyed the use of riches honours or lawful pleasures these be ornaments and comforts of life but we cannot live by them they perish in the using of them Our obedience and good works are the fruits of Faith we live by Faith Faith lives in obedience for without works Faith is dead Did we but know the unvaluable price of Faith we would seek it more then all other things and like the Merchant in the Parable Mat. 13 44 we would part with all we have to purchase Faith I conclude with St. Bern. Dicamus fidem vitem virtutes palmites Botrum opus devotionem vinum Our vine yarder hath bestowed much digging and planting and composing and fensing upon this Vine let it put forth and let the clusters call it fruitful and let the Vine please both God and men Now that we have searched this gracious mine of comfort and found the rich vein which maketh us able to live both here and hereafter Let me admonish you what is objected against the Doctrine delivered out of this place Ribera a learned Iesuite when he cometh to this Text in his full commentary upon this Prophet saith Incidimus in locum qui est lapis offensionis duabus domibus Israelis hoc est orthodoxis haereticis qui recesserunt à domo David It greives the Church of Rome that we have so clear a Text in th is Prophet and that so much urged in the Epistles of the Apostles for our justification by Faith alone and Ribera is much deceived if he mean us under the tittle of haeretiques for this place is no offence to us It is the most comfortable doctrine that we can embrace nothing doth more set forth the excellency of Faith nothing doth more assure to us our eternal life Fain would Ribera have shifted off the clear evidence of this place with this illusion that the Prophets meaning is this The just man that is the man that desireth to be just shall live the life of grace by the Faith whith he hath in Christ Jesus We understand that a man is justified only by Faith and that without the Law as the Apostle doth also teach And it were a poor comfort to the Church in their distresse to tell them that the just man should live by his Faith except the Lord in that promise did assure them the comforts not only of the naturall but of the spirituall and eternal life Neither would the Apostle urge this Text but with these contents For exexamine the places where these words are urged and it wil appear The Apostle professeth Rom. 1.17 I am not ashamed of the Gospel of Christ c. For therein is the righteousnesse of God revealed from faith to faith as it is written Justus ex fide vivet the just shall live by his faith The Gospel is said to reveal the righteousnesse of God he cannot mean the essential righteousnesse by which God is justice it self in his divine nature but he doth understand that righteousnesse of which the Apostle speaketh who is made unto us wisdom Righteousnesse c. that is Christ our Righteousnesse and this is called the grace of God which bringeth salvation This is revealed now in the cleare light of the Gospel in real performance which was before exhibited in visions and dreams and types and ceremonies whilst the veyle was up It is revealed from faith to faith As Origen and Chrysostome truly enough but not enough fully Ex side veteris testimonii in fidem novi as Ambrose Ex fide Dei promittentis in fidem hominis credentis But most fully Ex fide incipiente in
art about Confesse your sins together pray together give thanks together confesse your faith the common faith together hear the Word together both read distinctly and preached profitably Remember that God speaketh in the Ministry of his Word and say with David I will heare what the Lord God will say Gather Manna whilst you may for you and your houses Take heed that Satan coole not your zeale of Gods glory by suggesting irreverent opinions of the Prayers and forme of service of the Minister of the Ceremonies of the Church or uncharitable opinions of the Congregation For all these be whips of Satans twisting to whip thee out of Gods Temple and to make the ordinances of God ineffectual Bring with thee an humble and contrite heart and say within thy self as St. Paul did I am the worst of sinners I am the worst Person in all this Congregation for I know mine own wickednesse and my sinne is ever against me Bring faith with thee that will shew thee the glorious and gracious face of God by that eye thou shalt see the sonne of God making intercession for thee and thou shalt feele the spirit of God helping their infirmities mingle faith with thy hearing and the word shall profit thee Hide the word in thy heart be not like a leaking vessel to let it out as fast as it is poured in Take heed of the cares of this life and voluptuous living least they choak the good seed of the Word when it cometh up In thy whole carriage at Church consider that the service is publick hoc age do all thou dost at Church according to the occasion separate not thy self from the body of which thou art apart by reading praying or any other meditation which may divide thee from the Congregation Tarry it out to the end and depart not without Gods blessing pronounced by his Minister to whom he hath given power from above to blesse in his name 2. God is in his holy Temple Let all the earth be silent before him This serveth for the direction of our whole life for 1. This dwelling of God declareth his Omnipotency The Lord is in heaven he doth whatsoever he will The earth is but as the drop of a bucket compared to the unbounded unsounded ocean of his fulnes of power and strength 2. This dwelling declareth the graciousnesse of God for every good and perfect gift cometh from above and unlesse the heavens heare the earth the earth perisheth utterly 3. This dwelling declareth the Omniscience of God there God standeth in the Congregation of God as upon a watch-tower and from the heaven the Lord beholdeth the earth the eye of the Lord is over all the world 4. This declareth the eternity of God so he saith The high and lofty that inhabiteth eternity which makes his purpose established with stedfast decree Isa 57.15 without variablenes or shadow of change a God that repenteth not his gifts and calling are without repentance 5. This declareth the wisedome of God for the Master of that house is the wisest as the Prophet saith of him He that ruleth that house well where the Angels dwell that excel in strength Isa 31.2 The Lord of Hoasts is his name and they are his ministring spirits how can it be but his wisedome is incomprehensible and his ways past finding out 6. This declareth his justice for there is the throne of judgement heaven is his Throne and all the holy ones give him that glory Even so Lord God Almighty Rev. 16.7 true and righteous are thy judgements To conclude 1. Tremble O earth at the presence of God who hath such power tempt not provoke not this power against thee he can rain snares but if he be thy father fear not there are more with thee then against thee 2. Love the Lord who is so rich in goodnesse and mercy who dwelleth in the storehouse of blessings and who giveth liberally with an open hand and filleth c. 3. Be jealous of thy words works and thoughts before the eye of jealousie which seeth all things 4. Be strong and God shall establish thy heart for he is unchangable whom he once loveth he loveth to the end that is finis sine fine 5. Let his wisedome guide thee and seek that wisedom which is from above ask it of him for he giveth it liberally and never upbraideth thee He upbraideth many with his gifts never did he any with the gift of his wisedome for that cannot be abused his grace may 6. Remember that for all that thou hast done in this life God shall bring thee to judgment every man shall give an account unto God of himself Felix trembled to hear this Let all the earth keep silence before this God A COMMENTARY OR EXPOSITION UPON HABAKKUK HABAK. 3.1 A Prayer of Habakkuk the Prophet upon Sigionoth THese wordes are the title of this Chapter shewing the contents thereof It is called a prayer and it is a Psalme or Hymne such as Davids Psalms the Heathen Poets call them Odes or Songs It is called the prayer or song of Habakkuk both as composed by him used by himself and addressed to the use of the people of God in their captivity in Babylon It is a song upon Sigionoth The Hebrews affirm this song to be one of the hardest places to interpret in all the old Testament because it is full of dark Parables such as could not be well understood till he came Who hath the key of David who openeth and no man shutteth Our former Translation readeth a Prayer of Habakkuk the Prophet for the ignorances and it is expounded diversly Some understanding it a prayer to God for the pardon of all those sins which the people of God have committed ignorantly Others conceive thus that seeing the Prophet in the behalf of the Church in the first Chapter had taxed God of too much remisness toward his people in bearing with their sins and forbearing to punish them and then again fore-seeing how God in time would awake and punish them by the furious Chaldaeans hee doth as much tax the severity of God towards his Church Now that God in the second Chapter hath declared his justice in punishing his people and reveiled the decree of his vengeance against his and their enemies now the Prophet maketh this recantation and prayer for the ignorances because they not knowing the secret purposes of God have been so forward to judg his ways But we must admit this confirmation and the learned translators of the Kings Bible finding this to have been an errour in the former translations have followed the Originall more faithfully and call it The Prayer of Habakkuk the Prophet upon Sigionoth Some say this Sigionoth was some speciall instrument of Musick upon which this song was sung in the Church of God and the last verse of this Chapter saith To the chief singer on my stringed instruments For as Titleman saith in this Psal the Prophet Canendo orat orando
svavity of matter and order as is often involved in tropes and figurative and parabolicall Phrases so that all readers of holy Scripture finde the poeticall parts of the Bible exceeding difficult more then the historicall and morall Now where most cost is bestowed of search to finde out the meaning of the holy ghost and most delight is reaped it being found that doth tarry by us better and we hold it with strongest retention This pleaseth God well that we hide his word in our hearts that we do not runne it out in a leake This doctrine of the holy use of Poetry in the worship and service of God serveth Vse 1 To stir us up to affect the best gifts of all in Gods worship if there be any way more excellent then others to use that in our prayers and thanksgivings and prayses of our God I remember what David said to Araunah the Jebusite when he offered to give him his threshing floore to erect an altar upon it for God I will not offer a burnt Offering to the Lord my God 2 Sam. 24.24 of that which cost me nothing Let it cost us the highest straine of our invention the lowdest extension of the voice the earnestest intention of the heart we have nothing good enough for him all we have is of him let it be all for him and for the advancement of his glory 2 Seeing this kind of exercise of Hymns and Psalmes hath been by Gods holy Servants consecrated to the worship of God let us bestow our wit and inventions that way not in devising Satyres to gird and lash our Brethren not in amorous and wanton evaporations of our lustfull affections not in base flattery of the corrupt times and soothing of ungodly persons not in broaching and venting uselesse fictions the scumme and froth of idle and unsanctified brains but let our wits and pens be exercised in glorifying of our God and our readings rather bestowed in the Psalmes and Hymns of holy Scripture then in the vain and artlesse dull and brainlesse Ballads and Poems which fly abroad amongst us and devoure precious time which should be better spent and transport affections which should bend their strength to Gods service 2 I consider that this song of Habakkuk was directed to the Musician to be fitted to the stringed instruments so to be not onely sung but played in the meetings of the Church from whence I collect That Church-musique hath the honour of antiquity and of holy use also I need not prove this out of the old Testament for the examples grow so thick there that he hath read little in the Old Testament that hath not informed himselfe of the Churches use and practise therein We have Myriams consort Exod. 15.20 There were Timbrels and Dances all the women came out after them We have Jephthaes Daughters consort Judg. 11.34 meeting her victorious Father with Timbrels and Dances We have Davids full example in the Tabernable Solomons constitution for the full Musique of the Temple If any object that these be those old things which are done away but now all things are made new those were but shadows and ceremonies serving onely for those times but now antiquate and abolisht Let me tell them that in the time of the Gospell where the Church hath more cause of joy then ever it had before we can give no cause to abate any thing of Gods worship Who can deny but that the first tydings of the birth of Christ was proclaimed by an Angell and the Proclamation was seconded by a Quire of heavenly Souldiers even a multitude of them the whole consort of heaven praising God The Anthume which they sung is upon record in the living Book of the Gospell Gloria in excelsis Luke 2.14 Ob. But yet the singing and Musick of instruments in the time of the Law were shawdows of things to come at the coming whereof they must cease whereof then were they shadows It is answered of the inward and spirituall joy of the faithfull for the coming of the Messiah Sol. Had not then the faithfull before Christ this inward and spirituall joy and why should we which have it more in the inward man expresse it lesse in the outward worship Ps 48.10 David saith According to thy name so is thy praise to the ends of the earth Christ saith I have manifested thy name to them that thou gavest me doth it not follow well where there is manifestum nomen there should be manifesta laus The Church use to prayse God with instruments of Musick the Church hath more cause to prayse God since the coming of Christ then before why should any thing not repealed and forbidden to be used be neglected to manifest Gods prayse Ob. But all things in the Church must be done to edification Musick doth not edifie Sol. Then was it never of lawfull use in the Church and David and Solomon did ill to bring it into the Tabernacle and the Temple and the Church did as ill to contiune it if it be without edification But if ever it seemed for edification why not now as well as ever it is the same God that is now served whom they worshipped and as Augustine Tempora variata sunt fides vna times vary but faith is one how where and when did Musick loose that honour that use in the Church of God Ob. But it spendeth time which were much better bestowed in hearing the Word of God preached Sol. I answer it was used when much more was to be done in the Church then we have now to do and they thought it not tedious They had many Sacrifices to offer and the time spent in prayer and hearing of the word yet they use it Ob. But popish superstition hath so defiled it that it is not now fit to receive it in our Christian Churches Sol. I finde that our fathers before the coming of Christ were not so squeamish to like their own holy worship the worse because Idolaters did use some of their formes of worship for Nebuchadnezzar made a golden image and that was worshipped with all kinde of stil and loud Musick yet that did not defile the holy worship of the Church It is a dangerous rule of religion to menage it by opposition they are not all opera Diaboli workes of the Devill which the devill doth for you know that he confest Christ which many Scribes and Pharisees did not They that condemne all that popish superstition hath also abused may want a candle to light them to bed I professe sincerly I cannot see but that the same motives that bgan to bring in Musick into the Church may hold it there still for any thing that I can see 1 In respect of God to glorifie him in the best manner that we can by any gifts of art or nature And Musick being one of them we see how much it hath decayed and how much Students in that excellent art have been discouraged from that
lay persons or any other without speciall leave Thus much I dare affirm that holy Scripture are plain and easie in all dogmaticall points all the articles of faith are plainly set forth and the whole doctrine of godly life and the way to salvation is openly declared So far our Church doth avouch yet withall we must consider that there is a double plainnesse of Scripture 1 Rationall and Intellectuall which apprehendeth the true meaning of the words in Grammaticall construction in Logicall composition and in Rhetoricall illustration thus all the dogmaticall part of Divinity is plain to a naturall man that is capable of these helps 2 Spirituall and Metaphysicall which is saving knowledge and is the work of the Holy Ghost in us making us thereby wise to salvation this knowledg is both the daughter and mother of faith for by faith we hear the word else it would not profit us and by hearing commeth faith else it were unfruitfull Therefore I must indite many of the learned of the Church of Rome of slander who have given out in print that we do hold the whole body of Scripture so easie both in the whole and in every part thereof that any unlearned men women may read and understand all as they go and that they need no interpreter This no sober man will affirm but that the difficulty is not such as should deter us from the study thereof rather that it is such as inviteth us thereto that we affirme Vse 4 This serveth us for caution 1 Though the Scripture be full of figures let us not make figures where there are none and strein plain and evident Texts from their genuine and proper sense to forreign and far-fetcht mysteries as the Papist doth often For when Peter saith Ecce hic duo gladii they understand the double power of Peter and so of al Popes as his successours Ecclesiaticall and temporall so on these words He made two great lights the greater to rule the day the less to rule the night that these two lights are the Pope to rule the day that is to say the Church and the Emperour to rule the night that is the lay people Where note that as the Moon borroweth all the light it hath of the Sun So must the Emperour borrow all his glory of the Pope Some of our own brethren have trode awry in this way for an Article of Faith lyes bleeding in the unresolved judgements of many by this fault of making a figure where none is The words of Christ Thou wilt not leave my soul in hell are plain enough For we know that Christ had a soul we know that there is an hell and we hear Christ say that God would not leave it there But Mr. Calvine turns this into a figure and his words be all oracles with some that take their upon trust his figure is that descendit ad inferos diros in anima cruciatus damnati ac perditi hominis pertulet he descended into hell that is he bare in his soul all the torments of the damned Mast Perkins refuseth this as the meaning of the article for he saith all this is conteined in the former he suffered was crucified dead And he findeth another figure in these words by soul he meaneth the body and by hell he meaneth the grave for he thus rendreth it He descended into hell that is he was held captive in the grave and lay in bondage under death for three daies Which need not for the Article that saith he was buried contemneth that for then God did not suffer his holy one to see corruption This turning of Articles of faith into figures doth destroy faith therefore without figure the safest way is to understand the word of the Prophets in their own proper sense natural signification by soul to understand the living soul of Christ which by death was separated for a time from his body By hell to understand the place of the damned in which Christ triumphed victoriously over the Devil and his angels and brought away the keys thereof that he might open it to the reprobate and shut it again the elect to whom the promise is made that The gates of hell shall not prevail against them 2 Let us also take heed that where there is a plain figure we do not understand that literally to corrupt the Text which was the errour of the Disciplies to whom when Christ had spoken of restoring the Kingdom to Israel they understood it literally of the temporall Kingdom of the Jews which was meant of the spirituall Kingdom of Christ So the woman of Samaria thought Christ had spoken of an Elementary water and the Capernaites mistook Christ speaking of the bread of life Therefore let common judgements take good counsel how they expound Scriptures lest they pervert them to their own damnation for as Aug. Hinc natae sunt omnes haereses quia scripturae bonae intelleguntur non bene hence all heresies grow c. Ver. 7. I saw the Tents of Cushan in affliction and the curtains of the Land of Midian did tremble 3 HEre followeth further instance of the Majestie and glory of God and goodness to his Church declared 1 In the power of his fear which was upon the Nations When he brought his Israel to Canaan for that put them into affliction and trembling 2 In the wonders that he shewed in the work I saw the tents of Cushan in affliction Who saw this no the Prophet onely but the Church of God to whom God hath made himself known by this judgement The vision was that God did cast the fear of his people upon the Nations he nameth Cushan or the people of Ethiopia bordering upon Egypt and Midian which took name of Midian the son of Abraham by Keturah Gen. 25.2 The terrour of God fell upon many Nations when God put Israel into the way to the promised Land and long after and these two Nations are hereby a figure Poetically and Rhethorically named for many Nations The reason whereof I conceive to be this Gen. 10.6 Cushan or Ethiopia took name from Cush the eldest son of Cham them youngest son of Noah to shew that though Canaan the son of Cham be onely named in Noahs curse yet the smart thereof should also light upon Cush also and he should taste also of affliction Again herein the extent of this terrour is well expressed that Cushan or Ethiopia should be made to tremble which was remote from Canaan for the whole land of Egypt lay between Midian lay neer to that land so that I understand the Text thus That God cast his fear upon people remote and near hand and shook them with trembling at his mighty power when he brought his Israel into the promised Land and this was so palpable and manifest that the Church of God could not but take notice of it By tents and curtains he expressed this people dismayed not in their Cities and Towns and places of habitation
2 It serveth for the good of our Brethren Hâ—b 5.19 for it is the end of all strife I wil not enter into the lists with the Anabaptists to confute their weak arguments against the lawfulnesse of an oath you hear it warranted by reason and examples grow thick in the book of God to justifie it 2 Quaere Whether every oath be to be kept To that we answer in a word every lawfull oath is to be kept so is every lawfull promise If a man vow a vow unto the Lord nuâ— 30.3 or swear an Oath to bind his soul with a bond he shall not prophane his word he shall do according to all that proceedeth out of his mouth Every oath and every promise engageth our faith that is our fidelity and so it is a bond upon our souls and though it it be to our hinderance we must not break Remember how the breach of the oath of the Lord made by Joshua and the elders of the people to the Gibeonites smarted in the house of Saul Zedekiah had engaged himself by oath to Nebuchadnezzar an heathen King and brake and rebelled against him indeed it was before the doctrine of Rome was afoot Fides non est servanda cum haereticis no faith to be kept with hereticks But here the Prophet Shall he escape that doth such things Or shall he break the Covenant and be delivered Eze. 17 15 And after saith God As I live surely mine oath that he hath despised Ver. 19. and my Covevenant that he hath broken even it will I recompence upon his own head For he said He despised the Oath by breaking the Covenant when lo Vâ—rse 18. he had given his hand A lawfull promise and oath hath three notes to justifie it Truth Righteousness Judgement Jer. 4.2 1 In truth the heart joyning with the Author 2 In righteousnesse seeking Deo proximo servire serve God and our neighbour 3 In judgement it is deliberation and advice 4 Doctr. God declareth his power sometimes openly to the comfort of his Church and the terrour of the enemies thereof gathered from these words Thy Bow was quite naked for as before there was abscontio roboris the hiding of his strength when God revealed himself to his Church onely upon Mount Sinai so there was now revelatio roboris a revealing of his strength when he had made his Bow quite naked 1 For the setling of his Church in obedience to him Reas 2 so saith the Psalmist after commemoration of the wonder All works of God done for Israel That they might keep his statutes Ps 1â—5 45 and observe his Laws 2 For the glory of his name Reas 2 that he might fill the mouthes of the faithfull with his praise and this effect it wrought with Israel a while for when God had done great things for them Then they sang his praise Ps 106.12 3 For the credit of his Word Reas 3 that they might settle their faith in his promises so it is there said Then they believed his Word 4 To convince the ingratitude of men Reas 4 if they notwithstanding the manifestation of his power to them do start aside and rebell against him so doth the Psalmist taxe them where repeating the manifest and naked bow of God revealed to them it is the burthen of his song Yet they sinned more against God by provoking the most High in the wildernesse he repeateth more of his great works Psa 78 17. and addeth For all this they sinned still and believed not for all his wondrous works he repeateth more and saith Yet they tempted and provoked the most high God and kept not his testimony c. 5 To instruct posterity that should succeed them Reas 5 That the generation to come might know them even the children which should be borne Psa 78 6. who should arise and declare them to their children That they might set their hope in God and not forget the works of God but keep his Commandements This is the way to keep the bow of God still naked that all the ends of the world may see the salvation of our God God layeth his Bow quite naked in the sight of the world that the Egyptians may see that God fighteth for Israel against them and may fly from them that the world may see that all their consultations against the Church shall faile of successe and it will turn to bitternesse in the latter end You may easily discerne how all this is directed to our instruction Vse To awake us to a consideration of the revealed power of God for if God shew it it is that we may see it it was the cause of Israels so many rebellions For whereas God did so great things for them Ps 78.7 That they might not forget his works They forgate his works and his wonders that he hath shewed them and that made them children of disobedience To direct to the right use of this mercy of God which is as you have heard 1 In respect of God to give him due praise that he may have the honour due to his name 2 In respect of our selves to confirme our hope and faith in his word and in the arm of his strength believing that bow and the whole quiver of arrows belonging to it is on our side and we need not fear what man or Devil can do against us 3 In respect of this life that we passe the time of our dwelling here in fear living in the obedience and service of this Almighty Maker and preserver of men by keeping his statutes c. 4 In respect of posterity that we leave them our good example and the light of our knowledge to instruct them in the wonderfull works of God that generation may praise him to generation and declare his power 5 In respect of our enemies that they may see and know whom we have trusted and may know that our help is in the name of the Lord who hath made heaven and earth so that we shall not need to fear their bow nor their arrows upon the string ready to goe off against us there is a Bow on our side and an arme to weild it Verse 10. The mountains saw thee and they trembled the overflowing of the water passed by the deep uttered his voice and lift up his hands on high THese words have reference to the former wonders of Gods works in which the Holy Ghost Poetically and Rhethorically doth give life to things in-animate to expresse their yielding and giving vvay to Gods extraordinary operations some understanding that For such impression did the power of God make in the everlasting mountains as he calleth them before ver 6. and in the perpetuall hils that they gave way to his people as if they had seen God himself and that the feare of God had been upon them to make them tremble The like Poeticall streine we have in the Psalmist What ailed ye mountains that ye skipped like
A Commentarie OR EXPOSITION Upon the Prophecie of Habakkuk Together with many usefull and very seasonable OBSERVATIONS Delivered in sundry Sermons preacht in the Church of St. James Garlick-hith LONDON many yeeres since By EDWARD MARBURY the then Rector of the said Church Psal 101. v. 1. I will sing of mercy and judgment unto thee O Lord will I sing Isa 8. v. 17. I will wait upon the Lord that hideth his face from the house of Jacob and I will look for him Isa 26. v. 9. When thy judgments are in the earth the inhabitants of the world will learn righteousnesse Verse 20. Come my people enter thou into thy chambers and shut thy doors about thee hide thy self as it were for a little moment until the indignation be overpast London Printed by T. R. and E. M. for Octavian Pullen and are to be sold at his shop at the signe of the Rose in Pauls Church-yard 1650. TO THE RIGHT REVEREND FATHER IN GOD Dr. Henry King L. BISHOP OF CHICHESTER TO THE MUCH HONOURED Sr. Rich Hubbard OF LANGLEY IN THE COUNTY OF MIDDLESEX KNIGHT JOHN DVTTON OF SHERBOURNE IN THE COUNTY OF GLOSTER Esq JOHN MILLINGTON of LANGLEY aforesaid Esq TOGETHER With their worthy Consorts three gracious Sisters and Branches of that Noble Family of Dr. KING late L. BISHOP of LONDON And to the Religious and Vertuous Gentlewoman M rs MARY KING the late Wife of Dr. JOHN KING EDWARD MARBVRY their poor Kinsman and Servant doth by many relations and engagements being thereunto obliged Together with his best wishes humbly Present Devote and Dedicate this his COMMENTARY Presuming upon their favourable acceptance and protection thereof An Alphabetical TABLE of the principal heads contained in this precedent Commentary The Contents thereof in the first and second Chapters A. ADam's sin did not violate God's glory so much as the womans page 298 Adrian the sixth his allegory 35. applied page 36 A good conscience declares a mans faith to himself 225. and a godly conversation to others page 226 All evill actions are justly judged by the intentions of their agents but good actions are not so page 75 All injuries we do to our brethren are done with God's privity 76. and so are all treasons and conspiracies page 120 All Churches wherein Christians meet to call upon God are Temples of Gods presence page 341 All excesse in drinking is drunkennesse page 306 Alexander excused by his flatterers for killing of Clitus page 324 Ambition is an inordinate desire of honour page 271 Ambition came in with sin and cannot be without sin page 273 Ambition puts us out of the way of life page 275 Ambition is painful page 286 Ancientnesse of writing page 151 As personal sins have personal chastisements so epidemical sins have popular punishments page 64 B. BAbylon taken by storme on a day of feasting page 249 Better apta then alta sapere page 157 Beholding without regarding is but a kinde of gazing page 53 Behold a word to move attention page 184 Benefits of the righteousnesse of Faith page 198 Blood-guiltinesse consists not in blood-shedding only page 278 Boldnesse in sinning page 24 C. CAlvin's judgment of Habakkuk page 117 Cautions to order and regulate our judgment and life concerning righteousnesse page 200 Charity is the bond of peace only to the children of peace page 129 Christ took the burthen of our sins upon him page 5 Christ took upon him our infirmities but not our sinful ones page 48 Christian charity coÌ„mon justice great props of a Common-wealth page 37 Committers of sin are of two sorts page 283 Complaint is a part of prayer 31. the reasons thereof page 32 Confession threefold page 193 Contempt of the Law brings in licentiousnesse custome of sinning page 28 Contempt is a provocation which moveth God to severe judgments page 72 Contempt is most grievous to mans generous nature Corruption of justice a dangerous signe of a drooping Common-wealth 45. Reasons for it page 43 Covetousnesse is an inordinate desire of the wealth of this world page 275 Covetousnesse is Ambitions hand-maid page 275 Covetousnesse a fruitful sin Vsury Rapine Fraud Bribes and Cimony are its daughters page 276 Crie of blood page 12 Crie of a Prophet is a loud cry page 13 Cruelty manifold page 278 Cruelty is a companion of Ambition and Covetousnesse page 278 D. DEsire is the whetstone of prayer page 178 Despisers punished with scorne and contempt page 78 Devill author of Idolatry temptor to it and promoter of it page 93 Distrust in God the mother sin of all evill wayes page 267 Diâ—ers wayes to spend the time well page 180 Doctrine of faith most necessary to salvation page 205 Drunkards the pictures of proud men page 242 Drunkennesse a horrible sin confessed by all men to be a sin page 305 Drunken men mentioned in Scripture page 305 Drunken men cannot pray as they ought page 310 Drunkennesse a disease of former ages but now grown epidemical page 313 Duties to be performed in the Church page 345 E. EAstern winds most unwholsome in Judea page 58 Every mans mind is himself 77 Eternity of God page 103 Every sin is a trespasse against God page 103 Expostulations and contestations with God in our prayers are lawfull 46. Objection against it and solution of the objection 47. Reasons for confirmation thereof page 51 F. FAith defined page 206 Faith's greatnesse and its effects page 20â— Faith how it may be gotten 208. How proved 225. How preserved 228. How used page 229 Faith usefull in the naturall life 230 In the spiritual life 234. And in the eternall life ibid. Faith useful both in prosperity and adversity page 233 Faith not rightly grounded is presumption page 109 Fear mingled with faith is no sin page 48 49 Few seeke the true use of riches page 261 G. GIving of almes doth not purifie ill gotten goods page 292 God's wrath and judgments are a burthen to him and so is his word threatning judgment page 8 God's wrath and judgments are a burthen to the Prophet that utters them in respest of his fidelity to him that sends him 9. And in respect of his zeale ibid. And in respect of his compassion page 10 God's wrath and judgments are a burthen to the people to whom they are sent both to the penitent 10. and to the impenitent page 11 God's servants fight against sin by prayer page 14 God s Ministers may by their prayers awake God's judgments against unrepenting sinners page 15 God sometimes suspends the successe of his servants prayers page 20 God doth himself take notice of the peoples sins and acquainteth his Prophets and Ministers therewith page 21 God doth hear the complaints of such as have just cause to complaine of violence to execute his judgments upon them that offend 59. Reasons thereof page 60 61 62 God's justice doth not spare his own people if they do provoke him page 63 God's promises made to Israel were all limited with condition of their
with fear and tembling Sometimes greif is mingled with faith as in the poor man in the Gospel of whom Christ said Doest thou beleeve he answered first with his tears then with his words saying Lord I beleeve help thou my unbeleefe So in the Publicane beating his breast and saying Lord be mercifull to me a sinner Sometimes indignation is mingled with faith as in all the imprecations of the Prophet which as they are Prophecies and so proceed from the Spirit of God so are they passions in these holy men and are vented with that indignation of which the Prophet saith Be angry and sin not and which the same Prophet justifieth Shall not I hate them O Lord which hate thee And this holy indignation you see in the very separate soules They cry with a loud voice how long Lord dost thou not judg and avenge our blood on them that dwell on the earth Rev. 6.10 Tantaen animis caelestibus ira To come now to the point in question This zeal of the Prophet is not a dislike of or an opposition to the will of God by way of contradiction but a dislike of the thing done according to the expresse will of God wherein the Prophet doth not offend The example of our Saviour Christ is full and giveth testimony to this truth for coming of purpose to lay down his life for his Church and knowing it to be his Fathers will that he should so do yet in the garden he three times prayed that if it were possible that cup might passe from him he did not resist the Will of God for to that he submitted himself but he distiked that which he was to suffer according to that Will The reason is because it was evil and a punishment and he who taught us to pray libera nos a malo Deliver us from evil did so himself So though he knew the Will of God to be peremptorie for the destruction of Jerusalem and the rejection of the Jewes he sorrowed and wept for the same which shewed his dislike of the thing decreed though he approved the decree it self and resisted it not Sorrow is a griefe taken by a naturall dislike of that for which we greive When our parents wives children or freinds die we greive the Apostle doth not forbid that affection he limiteth and regulateth it he would not have us sorrow as men without hope And when he took on him our naturall infirmities and affections he did not so undertake them to remove them from us or to extinguish them in us but to correct and temper them As St. Cyrill saith ut sic natura nostra reformaretur ad melius that so our nature might be bettered In this very example in my Text of the Prophets dislike that God should shew him this iniquity and violence of the Jews which was a greif and a burthen to him to see remember what is said of Lot by St Peter For that righteous man dwelling among them 2 Pet. 2.8 vexed his righteous soul from day to day with their unlawfull deeds Here was not only an holy greif for but an holy indignation against the sight of these things which God shewed him and that in the righteous soul of a righteous man I conclude this point as before with Davids words I deny not that this was the Prophets infirmitie I deny it to be his iniquity it was no sin in him And I again urge my former point of Doctrine it is lawfull for the holy servants of God to expostulate and contest with God in their prayers 1. Because hereby we declare our dislike of those things against which we contest Reas 1 as here the Prophet sheweth that it is to him very hateful and offensive to behold the sins of the people which both corrupt and end anger the state of the Commonwealth So when the Prophet complaineth often of Gods long-suffering toward the wicked he sheweth it to be an offence to the children of God that the enemies of God should be so long forborne And when he awaketh God up Lord why sleepest thou and stireth him to revenge of his own cause therein he declareth his zeal of the glory of God of which he must be careful especially 2. This publique expostulation used in this case to awake the justice of God against the wicked Reas 2 doth seem to terrifie the ungodly from their wicked wayes for when they see that they that fear God and walk before him and with him are up in armes against them and bandie their imprecations against them they cannot but see their estates in great danger 3. This expostulation of the just doth declare that their yeilding to the Will of God in these things which they do without offence to Gods dislike 3 Reas is not out of naturall principles and reasons incident to humanity but from a supernaturall dedition and yeelding of themselves to the transcendent Will of God whereby they do approve even what they do dislike because they find the Will of God that way The profit which we may make of this point is 1. To teach us zeal in the cause of God for there is no life in the service that we performe to God without zeal there is not only the Spirit of God required in us but fervency of the Spirit by the Apostle and that the same Apostle calleth the Spirit dwelling in us plentifully and in another place The Spirit sanctifying us throughout This giving our bow the full bent that it may have the full strength and this to be drawn home when we send our prayers up to heaven that they may reach the mark this is So run that ye may obtaine It is called striving to the mark Zeal only used in matters of forme and ceremonie and in outward things makes us like Agrippa almost Christians but zeal against the evil life and crying sins of the time is discreet and necessary for these do hack and hew the bough we stand upon these under-dig the ground we walk upon These put it to an if Si filius dei es if thou be the Son of God Let them that love righteousnesse and peace be troubled at these things and quench this common fire first that is the Apostles method For having taught the doctrine of the Sacrament of the Lords Supper and of holy preparation to the communicants he concludeth And the rest will I set in order when I come 1 Cor. 11.34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First he directed them in the prayers of piety he reserveth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the order till his coming to them shewing that he had Apostolicall power for that but that must be done after this In Religion that is now the double complaint 1. Of want of zeal where it most should be 2. Of inordinate zeal in other things The want of zeal in many Professours of Religion is such as that both Poperie and Anabaptistrie and other schismaticall and sectarious professors are suffered to grow
them whom God doth use as his rods in this execution 1. By whom by the Chaldaeans These are described 1. By their own fitnesse for their designe 2. By their Praparation to accomplish it 3. By their intention in it 2. How far the punishment shall extend 1. To a full Conquest 2. To a proud triumph 3. What shall become of them 1. They shall change their mind 2. They shall offend in imputing their victories to their own idols 1. By whom God shall punish the Jews 1. Of their fitnesse for this execution they are described to us by these notations 1. They are bitter 2. They are hasty 3. They are dreadfull 4. They are wilful 1. Bitter in their harsh and cruel natures 2. Hasty in their participation and speed 3. Dreadful in their power and strength 4. Wilful in taking their own ways for their judgement and dignity proceedeth from themselves To be bitter and slow gives warning to resist and affordeth the benefits of time a great friend to defence To be bitter and hasty and weak is but a lightning a flash and away To be bitter and hasty are dreadful but to admit advice gives time of breathing but when the nature is inflamed with bitternesse and the action is accelerated with haste and fortified with strength and followed with wilfulnesse this makes up a full danger especially where God setteth such a work These be evil affections in this People prove their minds set upon mischief yet God maketh rods of these twigges and whips of these cords to punish the sins of his own People The point of doctrine here is That God can make good use of the vices of men Doctr. and can make wicked men serve him as the instruments of his will as Augustine Deus bonus utitur malis necessariis bene Civ dei 18 So Mr. Calvin judiciously observeth in the text Hec quidem non fuerunt laudanda in Chaldaeis amarulentia furor sed potest deus haec vitia convertere in optimum finem St. Augustine treating of the prosemination of the Gospel and the quick spreading thereof hath two chapâ—ers to our purpose cap. 50. In the 50. he sheweth Per passiones praedicantium illustrior facta est Praedicatio by the sufferings of Preachers preaching is made the more famous In the 51. Per dissentiones hareticorum fides Catholica roboratur by the dissentions of hereticks the Catholik faith is strengthned He is so full to this purpose to shew what good God works out of evil that I cannot suppresse his words Inimici ecclesiae quolibet errore caecentur si accipiunt potestatem Corporaliter affligendi exercent ejus patientiam Si tantummodo malè sentiendo adversantur exercent ejus sapientiam Vt diligantur exercent ejus benevolentiam But when the Church of God grows foule and when People of God forsake God and go in their own ways then God useth the wicked ad vindictam then as David saith the wicked are the sword of the Lord. Ps 17.13 And that is the reason why God doth suffer so many evils in the world because they be his rods to chasten evil Even in this example Ieremie the Prophet of the Lord doth threaten the same judgment The Chaldaeans shall fight against this city and take it and burn it with fire Jer. 37.8 Thus saith the Lord deceive not your selves saying the Chaldaeans shall depart from us for they shall not depart For though you had smitten the whole army of the Chaldaeans that fight against you and there remained but wounded men amongst them yet they should rise up every man in his tent and burn the city with fire Thus God doth Cap. 1. because he will declare his owne perfection of wisedome and goodnesse that he can work good out of evil and dispose the very vices of men to good And thus the examples of foule sinnes in our brethren do move us 1. To a loathing thereof as we read the Lacedemonians would make their slaves drunk and then shew them to their children to make them loath drunkennesse and all that have the feare of God when they see and heare the evil conversation and evil and profane words of the wicked they behold in them the ugly face of sinne and are touched at the heart with a detestation of the same 2. They move us to charity 1. Charitas incipiens at our selves to take warning by their example that we when we see a thief do not turn to him nor be Partakers with the adulterers To make us set a guard upon our whole life a zealous purpose to eschew evil To use the means for our preservation from evil which are hearing and meditation in the law of God and frequent and fervent Prayer 2. Charitas proficiens to pray God for our brethren that he would direct their paths forgive their sins and mend their lives and preserve others from being corrupted by their evill example 2. God bringeth forth the effects of his own good will Reas 2 out of the ministry of the vices of men to declare his true justice in punishing sinne by sinne that sinners may see that they serve for rods one to whip another of them whereas the just do not cannot hurt one another for all evil is noxious holinesse is humble God declareth himself King and supream Lord of the earth herein Reas 3 for as David saith fecit quicquid voluit he hath done what ever he will He will not let either the sinner that acteth or Satan that suggesteth evil to have the managing thereof for howsoever it seemeth that they serve their own turns therein he will dispose their evil to his own proper ends and they shall unwillingly work for him though both the bent of the suggestion of Satan and the promise of the intention of the sinner and the fewel of the affection and the whole force of the action be diverted against him So Josephs brethren full of envie to him sold him into Egypt What a charity did God work out of it so the Jews for envy pursued Christ to the Crosse all the godly fare the better for the good which was effected by it Israel is here punished by the Chaldaeans and God maketh use of these bryars and thorns to prick and goare his People he suffereth them to be carried into captivity All the force of Satan and his instruments prevail no farther against the Church then for correction and burning out the drosse God doth still do all things for the best The consideration where of serveth 1. To pacifie us against evils Vse and to lay that storme which either humane passion or inordinate zeal may stirre up against sinne and sinners though that all punishment in its nature be evil yet God may work good of it and the Son of God saith Resist not evill let it have its course and expect Gods end in at You see how much Habakkuk was troubled at the sins of the Iews how he did even
1. For his Godhead that none other but he should be called God or esteemed 2. For his Worship not to be given to creatures 3. For his name not to be taken in vain 4. For his Sabbath to be kept holy And it is our first petition sanctificetur nomen Hallowed be thy name and for our conformity with him For I am the Lord your God ye shall therfore sanctifie your selvs Levit. 11.44 and yee shall be holy for I am holy So there is 1. Sanctitas increata an increate holinesse in God 2. Creata Created in man as a beam of that heavenly light a stream of that full fountain in our God This uncreated holinesse which is the attribute of God is the absolute perfection of Gods nature and attributes his full goodnesse not only that wherein he is good in himself but in his operations also 2. The Consequent From hence the Prophet concludeth that God cannot do more to his Church then correct it he cannot utterly destroy it because he is holy so is his Church his correction of the Elect is only a fire to purge out their drosse which will go out of it selfe when the combustible matter is spent Hear God himselfe I am the Lord the Holy One the Creator of Israel your King Isa 43.15 This People have I formed for my self Vers 21. they shall shew forth my praise I but our sinnes spoile all He addeth I Vers 25. even I am he that blotteth out thy transgressions for mine own sake and will not remember thy sins The Church of God is semen sanctum an holy seed God cannot forsake it he is Sanctus Creator an holy Creator and he is Sanctus Redemptor an holy Redeemer of it as the holy text stileth him You see here Applicat that as Christ saith This is life eternal to know thee Let us study God and his attributes for from thence we derive whatsoever we are or have they are our light of direction our staffe of supportation From the wisedome of God we have all intellectual illumination From the Iustice of God all our integrity From the Holinesse of God all our Sanctification From the Eternity of God our immortality From the Omnipotency of God our strength And as by our faith we cleave to him so we are made Partakers of the divine nature The juice of this text is the Prophets faith which from the Holinesse and Eternity of God doth resolve That this judgement of God Doct. threatned against the Jews is no more then a temporal chastisement according to the doctrine taught out of Obadiah Though God afflicteth his Church yet he loveth her still This perswasion of deliverance from evils is found in natural men but either it is grounded upon an opinion that they have of fortune such make chance their God or it is built upon the consideration of the vicissitude of things which maketh sundry mutations Informes hyems reducit Jupiter Hor. Car. 2. Od. 10. idem Summovet non se malè nunc olim sic erit God sendeth fowl weather and faire if it be ill now with us it will not be so hereafter This is but cold comfort to hope only in the change of times and so to look for better days Some acknowledge a Deity and ascribe all alterations to that not knowing the true God as Aeneas comforted his company Durate vesmet rebus servate secundis Continue and reserve your selves for better times Dabit Deus his quoque finem God will put an end to these your sufferings But that which comforteth the Saints of God in afflictions is their faith in the Eternity and Holinesse of God from whence they gather assurance that they shall not miscarry under the rod of God he is eternal therefore they shall not perish he is holy therefore he will but correct not destroy and hereof they make this use 1. They do not limit God to a set time when he shall deliver them so Daniel waited for the deliverance of Israel from Babylon seventy years The Church waited till the fulnesse of time for the promised Messiah 2. They do not limit God to any set means of deliverance Mordecai did see that the preferment of Hester was a likely means to save the Iews from the fury of the decree which Haman had procured against them and he putteth her to it to use her mediation with the King for it but he builded not his hopes in that means for he said to her If thou altogether hold thy Peace at this time Esth 4.14 then shall there enlargement and deliverance arise to the Iews from another place The promise made to Abraham concerning his seed was in nature despaired by the old age of Abraham Sarah yet was not Abraham out of hope but when Isaac the sonne of Promise was come God afterward commanded him to be offered in sacrifice yet did not that weaken the faith of Abraham for he built upon the word of the promise and not upon the possibility of the means For he that promised was faithful 3. They do not limit God to the measure of affliction for they know that whatsoever the judgement be which God inflicteth upon his Church it cannot exceed a fatherly correction So Job Though he kill me yet will I trust in him Job 13.15 4. They are not discouraged in the faith of Gods mercy though they feel the contrary and therefore being in one contrary they do believe another Thus even when they feel the burthen of their sinnes they believe their justification for the heavy-laden seeke Christ for case When they feel misery they believe blessedneesse for they know Blessed are they that mourne When they feel correction they believe for he chasteneth every sonne whom he receiveth When they feel themselves forsaken of God they believe themselves interested in his favour as David and Christ My God my God why hast thou forsaken me Both forsaken in respect of their feeling neither in respect of their faith 5. They by faith are ever in the Presence of God Ps 16.8 so David I have set God always before me for he is at my right hand therefore I shall not be moved So it is said of Moses being in danger in Aegypt Heb. 1◠27 By faith he forsook Aegypt not fearing the wrath of the King for he endured as seeing him who is invisible Thus strongly do they build whose foundation is not laid it any possibility of their own merits to deserve deliverance and of their own wit and cunning to decline evils or of their own strength and power to resist them or evade them or the vicissitude of things to change them but trust in the living God and make him their hiding place Whereas the Prophet saith Doct. 2 that God had ordained the Chaldeans for judgement that is for the execution of his judgement and hath established them for correction Docemur we are taught That God is the Author of
Scripture Vse 3 we must learne to carry a reverent opinion of Gods written Word and to esteem it as Gods great love to his Church and as the means ordained by him to bring us all to him Therefore David saith in one Psalme In God will I praise his Word Ps 56.4 vers 10. twice He had reason for it For thy Word hath quickened me This word is now written Ps 119.50 and whatsoever things are written they are written for our learning that we through patience and comfort of the Scriptures Rom. 15.4 might have hope It was Christs shield by which he bore off the firy darts of Satan discharged against him in the wildernesse Scriptum est it is written they that know not the Scriptures know not the Power of God this is a sure word because it is upon record from the Spirit of God the charter of our heavenly inheritance 2. It must be written plain so that not only he that comes of purpose may read it but even he that comes along by it may read it as he goes When we come to examine this writing we shall finde it to contain the summe and abridgment of the whole Bible and all that is written may be referred to it From this no man may be excluded none forbidden to read it it must be set forth to publike view put into the common eye This sheweth us that are the Ministers of the Word what our work is Doct. to write the Word of God in a faire and legible hand in great characters that is to open to the Church of God the whole counsel of God Reas 1 1. Because this is the Lanthorne to mens feet and faith cometh by hearing and understanding this and this is the office of our ministry none can be saved but by our Ministry for this we have the great title of Saviours given us in holy Scripture And seeing the Apostle saith God would have all men to be saved and come to the knowledge of his truth that is saved by coming to that knowledge we must be faithful we must hide none of this light from men Christ gave a full Commission to his Apostles go ye into all the world preach ye to every creature Saint Paul saith woe is me if I preach not 2. Because there is a natural blindnesse in man Reas 2 and the god of this world by outward temptations our-own inward cotruptions do cast so thick a mist of darknesse before our understandings that the natural man doth not well discerne those things which are of God therefore as decaied sight is helped by a faire and great letter so by our easie and familiar handling of the holy Scriptures we must labour to help the weak understandings of the ignorant 3. We must consider the true end why God gave his word Reas 3 both spoken and written in Scriptures The word was given to profit with all for so saith God Is 55.10 as the raine cometh down and the snow from heaven and returneth not thither but watereth the earth and maketh it bring forth and bud c. So shall my word be that goeth forth from my mouth Vers 11. it shall not returne unto me void It doth no good on stony ground where it is not received in nor where it is kept off from falling upon any ground It must be our care to see that the seed be good and fit for the ground where it is sown that it may come up again in fruit And because some have weak eyes we must write very plaine characters and because some have runing and gadding wits we must write so as they that run may read This teacheth the minister to have a special regard of his audience that they may profit by his ministry Vse 1 for we are Embassadours from God to man let us deliver our message so as man may know what the good and perfect will of God is Words thus spoken do more good as the Apostle saith in the Church then 100 spoken in strange tongues Saint Bernard saith that it is better apta then alta sapere Christ our Master that set us awork and whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are told his Disciples Multa habeo vobis dicere Iob. 16.12 sed nunc non potestis portare I have many things to say Ezech. 47 3 4 c. but you cannot bear them now It must be our discretion to let our preachings run like the waters in Ezekiel which were at first going into them up to the ancles then to the knees then they rose up to the loynes then they grew fit only for good swimmers And it must be your discretion that are hearers of our preachings to remember your own measure and Christs rule qui potest capere capiat let no man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be over-wise nor exercise himself in things too high for him let not such as be meer waders adventure to swim in deeps but content themselves in those sholes where they may have sure footing till God the giver of wisdome do reveale more to them They preach most profitably to a mixt auditory consisting off several scantings of understanding who serve them all as Josephs brethren were served in Pharaohs house The eldest according to his age Gen. 43.33 and the youngest according to his youth That the weakest understanding may gain some light the weak understanding may gain more light the good understanding may better it self and the best may not think the time lost To make rough things plaine and to write in a full hand and a legible character This is Gods own manner of teaching Isa 48.17 as he saith I am the Lord thy God which teacheth thee to profit which leadeth thee by the way that thou shouldest go 1 Cor. 7.53 And Saint Paul saith This I speak unto you for your own profit 2. Vse 2 Seeing God would have his word so fair written that he that runneth might read we are taught the power and efficacie of the word plainly delivered they that run and have something else to do and think on yet cannot escape the power of this word they shall read this writing although it be in transitu in passing by Belshazzar was a runner for being amongst his cups and drinking in the vessels of Gods house amongst his Princes and Concubines and praising his own Idol-gods he saw an hand-writing upon the wall it was so fairly written that he could not but read it and it was so full of terror that though he had all the means to move delight before him Dan. 5.6 yet The Kings countenance was changed and his thoughts troubled him so that the joynts of his loynes were loosed and his knees smote one against another The messengers whom the Chief Priests sent to entangle Christ in his words were runners they came with purpose to do Christ wrong but his preaching was like a table so fairly written that they could not but
that abuse it or to stop the course of his justice to them whom correction doth amend then we say he repenteth him of that which he hath either promised or threatned for clearing whereof understand That God never changeth in promise or in threatning but only in things concerning this life as in all the examples repeated all those promises and threatnings be used as motives to induce obedience and therefore they are not absolute but conditionall For it is no good argument to perswade a man to be Religions and to fear God abstaining from all the pleasing delights of the world to promise him his hearts desire if he know that that promise doth bind God that whatsoever he do he shall be partaker of the promise And it is no inducement to disswade sin by the commination of judgment if the judgment must of necessity be inflicted Therefore this revealed Will of God is conditionall and hath reference to our obedience and faith and good life and use of the means ordained by God and tendered to us This is the rule of life and by this Will is the Church of God governed for by this he doth reveal himself both in his word and in his permissions and in his operations 1. God signifieth his Will by his Word for that doth declare in precepts prohibitions and examples what God would have to be done what not to be done it revealeth both rewards and punishments and it useth both promises and threatnings 2. God signifieth his Will by permissions because he declareth thereby that what he suffereth to be done that he willeth to be effected 3. By operations for what God doth he doth according to his Will 2. Voluntas beneplaciti is the secret Will of God reserved in himself in wiâ—ch 1. There is consilium the wisdom of God foreseeing what is to be done 2. There is decretum determining it and herein the counsell of God is not the rule of his Will for there is nothing in God above his Will but wiling all things to be thus as he hath decreed he foreseeth in wisdom what he willeth and therefore the rule is not with God This is good therefore I decree it but this I decree therefore it is good Now sometimes there seems to be an opposition between these two Wils of God which is thus reconciled The Will of God is revealed to man 1. Either for necessary and absolute obedience as in the whole morall Law of God 2. For probation and tryall as in the commandment given to Abraham to offer up Isaak wherein God concealed his secret Will which was to preserve Isaak and concealed the purpose of his commandments which was to try the saith of Abraham So on the contrary he sent to Pharaoh commanding him to let Israel go yet it was not his secret will that Israel should go yet but the commandment was given to convince Pharaoh of hardnesle of heart and as in Abraham the commandment did cause him to declare his faith so in Pharaoh did it convince him of rebellion to the Will of God So all our preaching wherein we perswade repentance and promise life eternal it serveth to direct all that look for salvation in the way of life and it serveth to convince the world of unrighteousnesse if they obey not The answer then is that whatsoever God willeth and decreeth voluntate beneplaciti by the will of good pleasure doth take effect What God willeth voluntate signi by the Will signified not always Reply How then shall I know what to do seeing the signifying Will of God is my rule and that seemeth uncertain and not agreeable to the secret Will of Gods good pleasure Sol. Do as Abraham did prepare to offer thy son do as thou art commanded leave the event and the disposition of thy obedience to God who wil further reveale himselfe unto thee Do as Hezechiah did set thine house in order yet use the means by repentance and Prayer to prolong thy life Do as the Ninivites did fast and repent and call upon the name of the Lord and try him as the Prophet saith Whether hâ— will shew thee mercy or not But to bring this home to my text when God pronounceth the Decree of Judgement against the enemies of the Church and promiseâ—h mercy to his Church believe him in both for neither can Gods enemies repent to change the course of his Iustice neither can his Church sinne unto death that he should take his mercy utterly from it So then the Argument holdeth strong God hath said and decreed what he wil do against these Chaldaeans what for his Church therefore it shall come to passe Quest But if this be true Quest what need then is there of Prayer doth it not argue in us a kind of distrust in the favour of God when we do not take his word but are still importunate to sollicite his favour To this our answer is that this cannot discourage Prayer because the decree is past and unchangable this is the proper foundation of Prayer for the Apostle saith And this is the confidence that we have in him 1 John 5.14 that if we ask any thing according to his Will he heareth us So that it is a necessary knowledge before we undertake to pray to know what is that good that acceptable and perfect Will of God For we not only lose our labour but we do also offend God if we ask any thing against or beside his Will therefore that we might not run into the errour of the sons of Zebedee Nescitis quid petatis you know not what you should ask Our Saviour hath set down a forme of Prayer so absolute as that we cannot justifie the asking of any thing according to the Will of God that hath not reference to one of those petitions Reply If then we prevail in our Prayers Object why do we commend Prayer seeing all events do follow Gods will and decree and not our Prayers Our answer is that though the supreme agent in all operations be the Will of God Answ yet the hand of operation in many things is prayer which God hath ordained and commanded as a means to draw forth his Will to execution So God giveth every good gift yet we are without any wrong to God thankful to men by whose means any good cometh to us So that the doctrine doth remain firm Whatsoever God hath promised to his Church or threatned the perverse enemies therof that he will surely perform for the decrees and the word of God are unchangable Quest But when God threatneth me punishment and denounceth judgement against me how shall I know whether it be voluntas signi or bene placiti is there not an hope left me that God may repent him of the evil that he threatned It is a note of the evil conscience to feare where no fear is â—e where there is no cause of fear an elect man fearing judgement threatned which shall not come near him feareth where no cause
is of fear Sol. To this I answer let not us dispute the Will of God or search beyond that which is revealed if God have revealed his Will to us that must be our guide That revealed will hath threatned nothing in us but sin and sin carrieth two rods about it shame and feare There be two things in a regenerate Elect man 1. A Conscience of his sin 2. Faith in the promises of God through Christ So long as we do live we do carry about us Corpus peccati the body of sin and as that doth shake and weaken faith so doth it confirme and strengthen fear 1. We are taught from hence to believe the Word of God Vse 1 the Apostle saith He is faithful that hath promised The faithful servants of God have this promise I will not leave thee nor forsake thee David believes him in convalle umbr aemortis non timebo in the valley of the shadow of death I will not fear Job believes him Though he kill me I will trust in him David believes verily when he smarts I shall see the goodnesse of God in the land of the living It is a sweet content of the inward man when the conscience pleads not guilty to the love of sin though our infirmities miscarry us often that we may say with Nehemiah Remember me O Lord concerning this and blot not out the loving kindnesse that I shewed to thy house and to the officers thereof Neh. 13.14 and with Ezekiah Remember Lord now I beseech thee how I have walked before thee in truth Is 38.3 and with a perfect heart and have done that which is good in thy sight But it followeth And Hezekiah wept sore If he were so good a man why did he weep if not so good why did he boast Surely we carry all our good amongst a multitude of infirmities and therefore we cannot rejoyce in our own integrity with a perfect and full joy yet is it a sweet repose to the heart when God giveth us peace of conscience from the dominion of sin So on the other side believe God threatning impenitent sinners with his judgments for he is wise to see the sins of the ungodly he is holy to hate them he is just to judge them and he is Omnipotent to punish them Let me give one instance The third Commandment in the first Table of the law saith Thou shalt not take the name of the Lord thy God in vain what needs any more 1. Put these two one against another Thou The Lord thy God 2. Consider what the law concerns Gods name wherein standeth His glory Our help 3. What is forbidden taking it in vaine and we pray Sanctificetur let it be hallowed But where all this will not serve yet this is murus ahenus a brazen wall one would think God doth make yet another fence about his name an hedge of thornes The Lord will not hold him guiltlesse that taketh his name in vaine The Lawes of God be unreversible decrees heaven and earth shall passe ere one of these words shall sink or lose strength Yet the blasphemer feareth nothing that is a crying sinne in this land not the houses only the streets and high wayes resound the dishonour of Gods name this sin is grown incorrigible The Land mourneth because of oaths Hoc dicunt omnes ante Alpha Beta puellae And beleeve God who cannot lye He will not hold him guiltlesse that taketh his name in vain Thus we may make use of this doctrine to restraine if not overcome and to destroy the dominion if not the being of sinne in us 2. For the better rectifying of our judgments and reformation of our lives Vse 2 let us observe the consonancy of Gods practice in the world with the truth of his word he hath declared himself an hater of evill and do we not see daily examples of his judgements upon wicked men how ill they prosper in their estates what shame and disgrace and losse of all that they have unrighteously gotten cometh upon them how their posterity smarteth according to that threatning in the second Commandment God bringing the iniquity of the fathers upon the children and visiting it to the third and fourth generation of them that hate him that we may say Let him that thinketh he standeth take heed lest he fall Whence cometh all this but from the constant truth of Gods unreversible decrees because the word is gone out of his mouth and though the ungodly do not beleeve it though it be told them Verily there is a reward for the righteous doubtlesse there is a God that judgeth in the earth We may say of our times as Hecuba did of hers Non unquam tulit documenta fo rs majora quà m fragili loco starent superbi for We live in the schoole of discipline and the rod of correction is not only shewed but used with a strong hand that all men may fear to be unrighteous we have not only Vigorem verborum the vigor of words chiding sin in our ministry of the word but rigorem verberum the rigor of stripes in the administration of justice never did any age bring both fuller examples of terror then we have heard with our ears and seen with our eyes for the wisdome of Gods decrees and the word of Gods truth is justified in our sight therefore seeing sentence executed upon evil works let the hearts of the sons of men be wholly set in them to do evil 3. Let us consider the vaine confidence of the ungodly Vse 3 and compare it with the constant truth of the decrees and word of God Isay expresseth it fully Ye have said we have made a Covenant with death Isa 28.15 and with hell are we at agreement when the over-flowing scourge shall passe through it shall not come to us for we have made lyes our refuge and under falsehood have we hid our selves They are answered and confounded The bed is shorter then a man can stretch himself on it Vers 20. and the covering narrower then he can wrap himself in it He that is to lodge so uneasily cannot say I will lay me downe in peace and take my rest The Chaldeans invade the Church they kill and take possession and divide the prey they oppose better and more righteous men then themselves their trust is in their strength and riches and power Nec leves metuunt Deos. What care they who weeps so they laugh or who bleeds so they sleep in a whole skin who dies so they live They trust in lying vanities Solomon saith Eccl. 8.12 Though a sinner do evill an hundred times and his dayes his prolonged yet surely I know it shall be well with them that feare God Vers 13. which feare before him But it shall not be well with the wicked neither shall he prolong his dayes which are a shadow because he feareth not before God God hath made an Act against them their judgment is sealed they
have nothing but vanity and lyes to support their staggering and reeling estate of temporal felicity God is not in all their wayes nor the direction of God to manage them and therefore not the protection of God to defend them he leads them into temptation but he doth not deliver them from evill But God is a Rock for foundation and a Castle for defence to all such as put their trust in him 3. The patient expectation which he requireth in the Prophet for the peformance of this promise Though it tarry wait for it We must not not think long to tarry the Lords leasure Doctr. it is the Prophets rule He that beleeveth shall not make haste Isa 28.16 Ps 37.34 and it is Davids precept Wait on the Lord and keep his way And we have Jobs example All the dayes of my appointed time will I wait The promise of the Messiah was made in Paradise The seed of the woman shall bruise the head of the Serpent This was the Gospel that God himself preached to the Serpent and all the sacrifices of the old law and all the Prophecies of former ages and all the Types in the Old Testament were Commentaries upon this text the Fathers in all ages of the Church before Christ rested on this the Apostle saith of them These all died in faith not having received the promises but having seen them a far off and were perswaded of them Heb. 11.13 and embraced them 1. Because this doth best fit the constant decree of God that we do rest in it Reas 1 for it were in vaine for us to serve a God whom we might not trust and upon whose word we could not build assurance It is the Apostles rest Scio cui credidi I know whom I have beleeved 2. Because this doth best declare our faith Reas 2 for faith being of things not seen in themselves the Apostle saith here we see in a glasse faith is a Christian mans Prospective through which he beholdeth all things far off as if they were near at hand 3. Because this is an exercise of our patience Reas 3 for ye have need of patience Heb. 10.36 that after ye have done the will of God ye might receive the promise For yet a little while Vers 37. and he that shall come will come and will not tarry 4. This also doth exercise our hope Reas 4 for hope is nourished and fed with future objects as sense is with present and hope hath that wise forecast that as soon as the seed is cast into the ground hope is at work to gather in the harvest Rejoyce in hope Saint Bernard doth teach us to make use of this doctrine Vse of awaiting Gods leasure for first he layeth a good foundation Tua considero in quibus tota spes mea consistit 1. Charitatem adoptionis 2. Veritatem promissionis 3. Potestatem redditionis upon this he buildeth Dicit fides parata sunt magna inexcogitabilia bona à Deo fidelibus suis Dicit spes mihi illa servantur Dicit charitas curro ego ad illa We must be very tender how we do invade the royalties of God Christ saith that his Father hath kept the times and seasons in his own power he will have the alone managing of them They that cannot tarry the Lords leasure do commonly fall into one of these two evils 1. Either they murmure impatiently at God and quarrel his delay as Israel did when they came out of Egypt 2. Or else they seek unlawful means to accomplish their desires so the woman of Endor gets customers Against these Jam. 1.4 Let patience have her perfect work that ye may be perfect and entire wanting nothing This work is thus perfected 1. Let us not be too busie to search into the wayes of God to know things to come It pleased God before the coming of Christ in the flesh to reveale much of his purpose concerning the time to come by the ministry of his Prophets and the Devill finding men taken with this desire of the knowledg of future events did erect his oracles whose giddy and dubious predictions did so infatuate the world that few did undertake any matter of moment without consulting the oracle the Devill grew rich by the offerings and presents that were given him for divination when the successe sorted and he lost nothing of reputation or belief when it failed because all his oracles were of ambiguous sense for to carry if need were contrary constructions And it is a thing admirable which the wisdome of observation hath recorded to the honour of Christ that at his coming into the world all oracles grew speechlesse to shew that he that should dissolve the works of the Devill was come The head of this Serpent being now by his coming bruised the way to establish our hearts is to rest in the Lord and not to be too busie with the Key of his Closet and to content our selves with so much knowledge of things to come as either 1. The wisdome of foresight may read in the volume of reasonable discourse 2. Or the faith of Gods holy ones may read in the written word of holy Scripture 3 Or the judgment of those Sholars of nature may finde by searching the great book of the creatures for these open things are for us and here qui potest capere capiat he that can let him receive it It hath been the fault of many that they have so anxiously discrutiated themselves with the solicitous inquisition of the future that they have too much neglected the present and desiring to know what God would do for them hereafter both themselves lose the sense and God the thanks of that good that he was then doing God hath his wayes and his paths where his footsteps are not seen 2. Let us take the word of God for his promise and threatnings whatsoever appearances do put in to counterswade In the case of my text The oppressed Church must tarry they have two promises One of their own deliverance and restauration Another of their enemies confusion and ruine God hath promised both yet against this promise the Church which hears of comfort feels smart and their threatned enemies rejoyce and divide their spoyle the assurance is God cannot lye and repentance is hid from his eyes Why should man desire better assurance then the word of God to fix and establish his heart seeing al things had their being from the word and no man now in being doth not live by bread only but by every word that proceedeth from the mouth of God 3. To perfect our patience that we may wait the Lords leisure we must beforehand consider that the Vision may tarry the promises of God which shall be fulfilled in their fulnesse of time may be foretold long before Christ was promised in Paradise some do think the first day of the world to man i. e. in the day of mans creation the eve of the first Sabbath but he was
to be the comforter of his Church to abide with it for ever we have the earnest of this Spirit to bind the bargain of eternal salvation We have the first fruits of this Spirit We have the testimony of this Spirit witnessing with our Spirits that we are the Sons of God and if Sons then Heyrs and Co heyrs with Christ 3. To spend the time of our waiting here for the promise of God we have the holy exercise of Prayer this doth bring us to a familiar conference with God and as in hearing and reading of holy Scripture we say Audiam quid loquatur Deus So in Prayer God saith He shall call upon me and I will heare him I will be with him In Prayer we may challenge God of his promise as the Psalmist Do well O Lord unto thy servant according to thy Word Remember thy Word unto thy servant Ps 119.49 upon which thou hast caused me to hope Faith and feeling are not always joyned together therefore in the want and expectation of Gods promises we pray building upon the Word of God because we know Vers 89. For ever O Lord thy Word is setled in heaven Saint Augustine saith of Prayer it is oranti subsidium and help to him that prayeth deo sacrificium a sacrifice to God daemonibus flagellum a scourge to the devils 1. It helpeth us for it setteth us in the face of God and bringeth us into his conference and the time can never seem long to us that is spent in that company 2. It is a sacrifice to God for it is the performance of a duty by him commanded 3. It is a scourge to the devils and to all his agents for when we pray against the evil our God heareth us and delivereth us from evil Vers 4. Behold his soule which is lifted up is not upright in him But the just shall live by his faith GOd having directed the Prophet concerning the Vision in the two former verses 1. For the Publication and then for the expectation thereof He cometh now to the Vision it selfe which containeth A Declaration of his holy Will in his general Administration of Justice and so doth not only serve those times and persons present but may be extended to all times and persons so long as the world endureth And Gods shewing hereof maketh it a Vision to his Prophet and so to his Church and so it begins at Behold Now the answer of God doth first prevent an objection which might arise out of Gods former words for when he saith of the vision that the time is appointed for it and though it tarry the Church must wait as implying that it might be long before it were fullfilled the Prophet might enquire but what shall the People do in the mean time how shall the afflicted hold out till that time appointed Therefore in the rest of the chapter 1. He cleareth that objection vers 4. 2. He revealeth the Proceedings of his Justice against sundry sins in all the rest of the chapter For the first let us examine the words Behold Here he openeth the eyes and cleareth the sight of the Prophet and of the Church to see the Vision requiring us to take the matter into serious consideration as the Apostle saith Consider what I say Let him that hath ears to heare hear what the Spirit speaketh unto the Churches so is this word often used in Scripture to move attention His soule which is listed up in him is not upright Interpreters do two ways understand these words either thus He that is not upright his soul is lifted up or by Conversion He that is lifted up is not upright This last we follow and this I take to be Gods meaning It is true in the first sense that the ungodly man seeketh trust elsewhere then in God and doth strengthen himselfe in the malice or pride of his heart But God would shew here that whosoever is thus big-swoln in the pride of his heart hath not rectam animam some read quietam or tranquillam animam a right or a quiet soule It agreeth well with the Prophets complaint of the insolenty of the Chaldaeans that they being now lifted up with the glory of their many victories their souls are not upright wherein he declareth them horrible offenders and therefore obnoxious to his high displeasure Mr. Calv. doth understand this place thus that God declareth his just judgment against the Chaldaeans that because they have trusted in themselves they shall have no peace in their souls but some new suspicions shall still arise to disquiet them or new hopes to put them on upon fresh adventures or some new fears to discrefiate them so that they shall never rest in their souls Arias Montanus and Ribera a Jesuit do both follow a corrupt Translation Ecce qui incredulus est non erit recta anima ejus Whereas he speaketh not of unbelief but of pride of heart which yet doth include infidelity because such do translate the trust that they ought to place in God alone unto themselves and their owne means of accomplishing their intendments but our reading doth much better agree with our copy It followeth in the second part of the Antithesis But the just shall live by his faith And here let me first tell you that this sentence is cited in the New Testament often 1. Rom. 2.17 As it is written the just shall live by faith 2. Galat. 3.11 But that no man is justified by the law in the sight of God it is evident for the just shall live by faith 3. Heb. 10.37 For yet a little while and he yet shall come will come and will not tarry 38. Now the just shall live by faith and if any man shall draw back my soule shall have no pleasure in him In all these foure places the words have one and the same sense The just man that is he who is justified by a saving faith shall be supported by that faith so as whatsoever either outward or inward calamities shall assault him his faith shall carry him through all because putting his trust only in God in the confidence of the Mediation of Jesus Christ he shal have peace of conscience and shall take all that befals him in good part So then 1. By the just we do understand not any legal righteousnesse such as standeth in the performance of obedience to the whole law which no man but Christ God and man could perform but an Evangelical righteousnesse which doth consist in a godly zeal and holy endeavour of obedience to the law according to the measure of that grace which God hath given to men and whereunto is joyned both repentance of all sins and an holy sorrow that we do come so short of that full obedience which in duty we do owe to God And where he saith vivet he shall live he doth mean both a natural a spiritual and an eternal life 1. A natural life for faith doth make that to be
a life which else were a death for the wicked are dead in trespasses and sins so Christ saith let the dead bury their dead and the wanton widdows are said to be dead even whilest they live But by faith our natural life hath life put into it as the Apostle saith And the life which I now live in the flesh Gal. 2.20 I live by the faith of the Son of God who loved me and gave himself for me And surely this comfort must be applied in my text so though not so only to cheer the natural life of the distressed Jews against the many oppressions of the Chaldaeans that their faith in the promise of God must be their life as David saith I had verily fainted but that I believed to see the goodnesse of God in the land of the living There faith preserved the natural life of David 2. This includeth also a spiritual life which is the conjunction of our soule with God by Jesus Christ for what doth quicken us but our faith for by faith Christ dwelleth in us and by faith we are rooted and grounded in him Eph. 3.17 Col. 2 7. 3. This includeth an eternal life for how do we come to be where Christ is but by faith Christ first testifieth of the faith of his Church then he prayeth Father I will that they which thou hast given me may be with me that they may behold the glory that I had with thee c. They that overcome this world do overcome it by faith and such as have this faith do grow boysterous and violent They take the Kingdome of God perforce And this perchance gave occasion to the various lection some reading in the present vivit doth live some in the future vivet shall live some understanding the natural and spiritual only others only the eternal life But I understand the promise extended as the Apostle saith to both for godlinesse hath the promises of this life and that which is to come This sheweth what is meant here by faith not the historical faith by which we understand what the Will of God is Not a temporary faith which trusteth in God for a time and after falleth off from him Not the faith of miracles which even some wicked Persons whom Christ will not know at the day of judgement had Not the faith of hypocrites which seemeth and is not but a justifying and saving faith For we must live by the same faith here by which we must be saved hereafter And this faith is called the ground of things hoped for Cicero defineth the Latine word fides of fiat for it implieth performance Saint Augustine of the word fides saith Duae syllabae sonant Fides prima à facto secunda à dicto which may have a double construction 1. With reference to God for his dictum doth assure factum and that is our fides 2. With reference to us for as Augustine saith fac quod dicis credis do what thou sayst and thou beleevest I will not conceal from you the dissection of this word Fides as a witty Ancient hath anatomized it into five several letters by which he collecteth the ingredients which must meet in a saving faith 1. F implyeth facere to do as the Apostle saith Rom. 2. Not the hearers but the doers of the law shall be justified And Christ saith Not every one that saith unto me Lord Lord Mat. 7. shall enter into the Kingdome of heaven but he that doth the Will of my father which it in heaven For a man must not be of the number of them who confesse God with their mouths and deny him in their works 2. I this importeth Integritatem Integrity which doth expresse it selfe in believing all the Articles of Christian faith for that faith which is not entire doth not hold fast and there is no trusting to it 3. D that implyeth Dilectionem love Gal. 5. for our faith must work through love And Saint Bernard saith Mors fidei est separatio charitatis faith without love is dead And again he saith ut vivat fides tua fidem tuam dilectio animet And in the schoole that faith which is not joyned with love is called fides informis an unformed faith It is St. Augustines saying Cum dilectione fides est Christiani sine dilectione fides est daemonis For we find that the devils confest Christ Confitebantur saith Saint Augustine Daemones Christum credendo non diligendo fidem habebant charitatem non habebant 4. E implyeth Expressè expressedly for it is not sufficient to retain faith in the heart but we must also strive to expresse it two wayes 1. In the fruits of faith good life 2. In the outward profession as the Apostle doth joyne them together With the heart man beleeveth unto righteousnesse and with the tongue he confesseth to salvation Rom. 10. Against those Nicodemites which come to Christ by night and all those who think it enough to reserve the heart for God though their outward deportment be fashioned to the time and place and persons where when and with whom they do live 5. S. which standeth for Semper alwayes which doth express perseverance for it is no true faith if it do not hold out to the end Let us now put all together a true faith must be entire working alwayes by love so that men may see our good works and glorifie God which is in heaven In a word the faith here mentioned is an holy apprehension and a bold application of the favour of God to his Church in the mediation and merits of Jesus Christ by whom we do beleeve that God is in Christ reconciling us to himself and the just man doth live by this faith De verbis hactenus The words thus cleared we come now to the division of this text It containeth an Antithesis wherein two contraries are set in opposition one against the other 1. The man that is lifted up 2. The just man 1. Of the first he saith non recta est anima ejus his soule is not upright 2. Of the second he saith ex fide vivet he shall live by faith In the first I note two things 1. His notation Elevatus lifted up 2. His censure Non recta est anima his soule is not upright 1. His notation Elevatus This is a thing that God loves not for it it said God resisteth the proud that is the point of doctrine in this place God taketh offence at such as are lifted up Doct. It was the fall of the Angels that kept not their first estate ero similis altissimo It was the fall of man Behold man is become like one of us knowing good and evill Some think this part of the text meant of Nebuchadnezzar the proud King whose heart was so big swolne with his great victories that in the ruffe of self opinion he ascribed all to himself and therefore was turned to graze as in the story of Daniels prophecie
the world and loose the soul In the last day an upright soul will be able to stand it out before the judgment seat when they that have kept all things upright but their souls shal see that none but upright souls are happy 2. Let us therefore not stand wishing I would I had such a soul Vse 2 as Balaam I would I might die the death of the righteous but let us study and use the means to get such a soul These are 1. The Word for in that the Spirit speaketh there is a sound of the voyce that commeth to the ear that is not enough there is the Spirit speaking to the soul that 's the Sermon the Spirit of God is the Preacher the souls of men are the audience So the Psalmist I wait for the Lord my soul doth wait and in his Word do I hope 2. The Sacrament of the Lords Supper for that is spirituall meat and drink the Pabulum animae it is both meat and medicine worthily received it is Emanuel God with us I may say to you my brethren as Christ said to the woman of Samaria Joh. 4.10 If you knew the gift of God and understood what grace is offered you in the word and Sacrament and how beneficiall they are how nourishing how cordiall to the inward man you would not come to the Word when your leasure served but you would put by all businesses and make them attend that service you would not receive the Sacrament once a year if so much but your Word would be Desiderio desideravi comedere hoc pascha I only say with Christ If you know these things happy are ye if ye do them 3. Confession to God is another good means keep the soul upright we say even reckonings make long friends There is a threefold Confession 1. Confessio fraudis quid omisi 2. Confessio facti quid feci 3. Confessio laudis quid retribuam Here is work enough to take up the whole life of man and this keeps our accompt with God even 4. I must never leave out prayer that must make one in all the exercises of Christian life pray continually And let our petition be that God would give us wisdom from above to direct us in the ordering of our souls so as we may ever keep them upright for it is not in man to order his ways much lesse to govern his own soul let us therefore pray to him who chalengeth interest in all souls who is called The Father of Spirits and who saith All souls are mine We have a good encouragement from Saint James If any of you want wisdom Jam. 1.5 let him aske of God who giveth to all men liberally And Christ hath promised that whatsoever he shal ask the Father in his Name he wil do it 5. It wil help to keep our souls in integrity to have regard of our conversation of our calling of our recreations of our time of our means 1. That we keep good company which may not corrupt our manners either consilio or exemplo by counsel or example 2. That we live in a lawful calling that we may have the testimony of a good conscience that the means of our maintenance are honest and lawful and that we do not spend the wages of unrighteousnesse that defileth the soul with an indelible pollution all your prayers and almes wil not purge you 3. That your recreations be both lawful and moderate such as may make you more fit for the service of God not such as may make you suspend the time wherein God should be served not such as may provoke you to impatience or to blasphemy and abusing the name of God 4. That your time be spent by weight and measure as those that are to be accomptants to God for it 5. That our means that we enjoy in this life be so gained and managed that they may seem as faculties of well-doing and may by no means stoop the soul to any departure from God for love of them or by abuse of them 3. Let us learn humility Vse 3 decline pride for that doth corrupt the soul to such God giveth grace he that is humillimus should be humillimus But the just shall live by his faith This is the second part of the Antithesis that contains in it the whole sum of the Gospel there be three words in it that carrie the contents thereof 1. Righteousnesse 2. Faith 3. Life Righteousnesse and Faith are the way of life they are two special pieces of that spiritual armour which the Apostle doth advise all the children of God to use against their enemies The breast-plate of Righteousnesse Eph. 6.14 and the Sheild of Faith 1. Of Righteousnesse This is that vertue which denominateth a man just and righteous and it is a vertue which doth give suum cuique to God in the obedience of the first table of the law to man in the obedience of the second table This is given 1. Legally 2. Evangelically For the first which is Legal righteousnesse it is the fulfilling of the whole Law in every part of it by the whole man in body and soul Ecles 7.31 the whole time of his life and Adam who was created in the image of God was cloathed with this righteousnesse as the Apostle saith Eph. 4.24 created in the image of God and in righteousnesse and true holynesse And this righteousnesse was lost by Adams fal and was never found in any man since but in the Man Jesus Christ who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that just one And of him it is said Act. 22.14 Isa 59.17 that He put on Righteousnesse as a breast-plate And this Righteousnesse the Saints in glory have so the Apostle calleth them The spirits of just men made perfect But on earth Heb. 12 23 Rom. 3.10 There is none righteous no not one The Church of Rome doth directly contradict the Spirit of God speaking in Scripture concerning this righteousnesse Sess 6. Can. 18. For the counsel of Trent hath set it down for a Canon Siquis dixerit dei praecepta homini justificato sub gratia constituto esse ad observandum impossibilia anathema sit Let me then clear the Church tenent concerning this point that Legal Righteousnesse is altogether impossible to man in the present state of desertion from our creation Our Argument is this Whosoever sinneth breaketh the Law of God but every one that liveth sinneth Ergo every one that liveth breaketh the law The first proposition is proved by the definition of sinne given by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 3.4 But every man that liveth sinneth Saint James will make that good In multis offendimus omnes in many things we offend all The conclusion followeth ergo omnis praevaricatur legem Andradius answereth with a distinction to the minor every man sinneth sins are of two sorts 1. Mortall so every man sinneth not for he that is borne of God sinneth not
preserve him Had David received two such mortal wounds in the body of his Religion and fear of God if he had kept on his righteousnesse Vrias wife was not more naked These be Sathans advantages for keeping watch as he doth no sooner are we disarmed but fulmina mittit But as Elibu told Job If there be a messenger with him an interpreter Job 33.23 one among a thousand to shew unto man his uprightnesse Then he is gracious unto him and saith Vers 24. Deliver him from going down into the pit I have found a ransome That is then the use of our Ministery to be as Noah was to the world praecones justitiae Preachers of righteousnesse to shew men which way they shall walk uprightly he that is sit for this service must have the warrant of a Minister A Messenger and he must have the learning of an Interpreter and such a man is a rate man one of a thousand and his lecture is Discite justitiam moniti Lose no time from it for only righteousnesse hath the blessing of this promise justus ex fide vivit the just doth live by his faith see what rate you will set upon life so much it concerneth you to be righteous 2. Faith when the Apostle doth come to this point concerning Faith he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Above all things take the sheild of Faith Eph. 6 19. As Solomon saith keep thy heart above all keepings for indeed there is no Doctrine so necessary to salvation as the Doctrine of Faith You remember in the Acts of the Apostles when St. Paul came to Ephesus and continued there three moneths Act. 19.8 both disputing and perswading the things that concerne the Kingdom of God but after many oppositions Vers 10. yet he abode there two years His preaching had so put the gods of the Heathen out of countenance and had so advanced the glory of the true God that Demetrius a silversmith which made silver shrines for Diana called the workmen of his trade together and said Sirs Vers 25. ye know that by this craft we have our wealth and So that our craft is in danger to be set at naught Vers 27. And presently upon it there was a great cry Magna Diana great is Diana Beloved look well about you and you shall see that by faith we have our welfare we get our being by it both here and in heaven therefore let us joyn in the cry to cry up Faith Magna est fidei Christianorum great is the faith of Christians 1. Great is the good that it is 2. Great is the good that it does 1. In that it is Faith is a certain perswasion wrought in the heart of man of the truth of all Gods promises and a confident application of them is made to the beleiver both which are wrought in the beleiver by the Spirit of God 1. So it is great in respect of the Author of it in us for it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 growing of it self This is a seed which the Lord hath sowen a plant which Gods own right hand hath planted for Faith is the gift of God 2. Great is the Object for it aimeth at the promises of God which are Yea and Amen 3. Great in the Extent for it spreadeth to all the promises of God and all the benefits that do arise to us from him as Wisdom Righteousnesse Sanctification Redemption Salvation 4. Great in the Operation because it layeth hand upon all those and chalengeth a right to them saying Haec measunt these are mine 5. We may adde also this to the excellency of Faith that it is a mother grace the root of all other graces for from Faith they do derive themselves 1. Repentance Act. 15.9 For by Faith God purifieth the heart 2. Love For Faith worketh by love 3. Fear that feare which is the beginning of Wisdome for if we did not beleive the truth of Gods Word and Promises and comminations we would not so much stand in awe of God or fear and distrust our selves 4. Obedience for knowing that we have no subsistence in the favour of God but by Christ that swayeth all our observance that way and biddeth us hear him And without Faith it is impossible to please God Heb. 11.6 2. For that it doth it is great 1. No grace of God in us doth more honour to God then our Faith doth for none but the beleever doth confesse God aright for as the Apostle saith He that beleeveth not God hath made God a lyar 1 Joh. 5.10 make that breach in the holy chain or knot of Gods attributes and all fail for truth is the girdle of them all so make him a lyar and make him unwise impotent cruel profane all evil Abraham strengthened in the Faith gave glory to God 2. No grace to us more profitable Rom. 4.10 for it is not said of any of all the other vertues graces that we do live by any by all of them but only by faith because faith doth unite us with Christ in whom we are knit to God for all fulnesse dwelleth in him and of his fulnesse we receive grace and grace Ioh. 1.16 And by faith only Christ dwelleth in our hearts Eph 3.17 By faith we are reconciled to God in Christ whom God hath set forth to be a propitiation through faith in his blood Rom. 3.25 to declare his righteousnesse for the remission of sins that are past through the forbearance of God by faith we are justified Therefore we conclude that a man is justified by faith without the deeds of the law Vers 28. By faith we are sanctified Acts 15.9 Eph. 2.8 For God doth purifie our hearts by faith By faith we are saved for by grace ye are saved through faith and that not of your selves it is the gift of God Faith bringeth peace of conscience in the assurance of all this Rom. 5.1 For being justified by faith we have Peace with God through our Lord Jesus Christ By faith we have accesse to God into the grace wherein we stand Vers 2. and rejoyce in hope of the glory of God By faith we glory in tribulations Vers 3. knowing that tribulation worketh patience patience experience experience hope and hope maketh not ashamed because the love of God is shed abroad in our hearts by the Holy Ghost which is given us And thus the Church of the Jews is comforted against the oppressions of the Chaldaeans by faith Lastly faith is commended to us for a shield Eph 6.16 by which we defend our selves against the fiery darts of Satan Therefore to make the necessary doctrine of faith profitable for us let us consider 1. How faith may be gotten 2. How it may be proved 3. How it may be preserved 4. How it may be used 1. How faith may be gotten Herein we must needs observe two things 1. The Author 2. The Means 1.
me out of his belly shall flow rivers of the water of life John 7.38 These be sure proofs of sincere faith which though it be weak yet it will gather strength and being able to fight will in the end be made able to overcome all our enemies 3. How faith may be preserved This seemeth a needlesse question because we have cleare evidence of Scripture that sincere faith cannot be lost True it cannot finally be lost it is assured to God but we must preserve it so as that in temptations and afflictions we may not be cast down with fear that it is lost Neither that we do bear our selves too bold upon it so farre as to presume Therefore we are bound to the use of all those means ordained by God to preserve faith If it be an hypocritical or a temporary Faith it may be lost if it be a true Faith this is one certain sign of it The same means that breede Faith in us the same means do nourish it therefore If thou standest by Faith be not high minded but fear It is a Tenet of the Church of Rome Rom. 11.20 and it is now revived of late by the Anabaptists in a book of the last yeer that a man may finally fall away from saving grace And many false shewes are made out of Scriptures not rightly understood to maintain this heresie I say no more but as the Apostle doth Let him that thinketh he standeth take heed lest he fall He that is once assured of his standing 1 Cor. 10.11 cannot fall because the same Spirit which witnesseth to our spirits that we are the sonnes of God doth also teach us all things and bring all things to our remembrance which Christ hath taught us The means are The Word the Sacraments Prayer 1. The Word for as we are born anew by the immortal seed of the Word so we must as new born babes desire the sincere milk of the Word that we may grow thereby 2. The Sacraments of Baptisme and the Lords Supper for these also serve to strengthen Faith 1. By visible representations to the sense of the inward graces of Gods spirit that walking here by Faith and not by sight we may have something to fasten our eye upon which may be to us as the brazen serpent lifted up 2. By the vertue of consignation because these Sacraments are the Seals of Gods Covenant of grace obliging God the giver to continue his love to us and reciprocally binding us to return duty and love and obedience to him 3. By the efficacy of mediation because they be the means in the Ordinance of God whereby he doth convey his spiritual graces to us so that Baptism is called the cover of regeneration and by Baptism Christ is put on The Supper of Christ presenteth Christ to us our spiritual food and therein we do eat and drink his body and blood This admonisheth us to be swift to hear and to neglect no opportunity for the same To renew our Baptism by often repentance to frequent the Table of the Lord as the feast of our souls This advanceth our ministry of these by which this Serpent is lifted up on high and set on a pole for all that desire health to look upon it They that are carelesse and negligent in these things will soon make shipwrack of that temporary faith that they seem to have for they that live in the neglect of these things do forsake their own mercy and declare plainly that their Faith is not sound and sincere but their whole righteousnesse is like the morning dew soon dried up 3. Prayer 1. for that shewes of whom we hold not of our selves but of God 2. That bringeth us into Gods acquaintance and familiar conversation whereby we do more perceive Gods love to us and declare our love to God 4. How Faith must be used The handling of this point draweth in the third word of my text which is life The just shall live by Faith The right use of Faith is to live by it as I have shewed in the exposition of the words 1. There is use of it in the natural life 2. In the spiritual life 3. For the eternal life 1. In the natural life for 1. In prosperity 2. In adversity there is use of it 1. In prosperity 1. Faith is a shield to bear off all the flattering temptations of the flesh Heb. 11.24 the world the Devil so it is said of Moses By Faith Moses when he was come to yeers refused to be called the sonne of Pharaohs daughter And by Faith Joseph when he was tempted by his unchaste mistris whose offer tendered him all sensual delight refused her and would not sin against God 2. Faith is the contentment of the righteous in those things that they possesse they beleeve them to be the gifts of God and they are satisfied with his allowance so by Faith Daniel was content with his pulse and refused the Kings meat they that do beleeve that God knows better then they what is good and sufficient for them are content with what they have 3. Faith is the acknowledgment of all our good from God for thanksgiving is a work of Faith and giveth God his due 4. Faith dependeth upon God for the time to come Psal 16.5 as David saith thou maintainest my lot I have set the Lord alwayes before me Psal 16.8 he is at my right hand I shall not be moved Upon which ground the faithful do build things hoped for and commit their wayes to the Lord. They cast all their care upon God for he careth for them And surely it is for want of Faith that the filii saeculi hujus the men of this world do rise so early and go so late to bed and eate the bread of carefulnesse robbing God of his service and breaking the Sabbath and often doing wrong to their brother to build up themselves it is a signe that they dare not trust God A strange inference 1. For we beought nothing with us into the world 2. We cannot deny but that whatsoever we have or possesse in the world it is the gift of God for aperiente manum de implet omnia we have no interest in any thing being born in sin the right is in him the gift from him 3. We must confesse that very little will serve our necessities whilest we do live in the world 4. We shall carry nothing away with us and why should we discruciate our selves with cares for others seeing that is the care of God our children also are his inheritance I know and beleeve that our children are under the Covehant and Promise of grace Ero Deus tuus seminis tui Let us study to breed them to the love and service of God let us not waste unthriftly what we may spare from our own necessities and for the charge of their education Let us use all honest and lawfull means to provide for them Thus are we discharged
of our duty permitte Deo Caetera leave the rest to God Faith now doth all that remains to be done By Faith Isaak blessed Jacob Heb. 11.20 21. and Esau concerning things to come By Faith Jacob when hee was dying blessed both the sonnes of Joseph 2. In adversity Thus it serveth to furnish us with 1. Patience 2. Hope 1. With Patience to bear the present distresse without murmuring at God David is a notable and a full example of this Faith I shall shew you him in distresse For when the Amalekites had burnt Ziklag 1 Sam. 30. and had carried away captives all the people therein and amongst them Davids two wives Abinoam and Abigael David was greatly distrest so were all the people They lift up their voice and wept untill they had no more power to weep David beside this sorrow of his losse and compassion of the losse of his people c. Feared For the people speak of stoning him because the souls of all the people were greived every man for his sons and his daughters No remedy against all this sorrow but Faith 1 Sam. 32.6 But David encouraged himself in the Lord his God 2 Chor. 20. The like example of Jehoshaphat When some came and told the King of an army coming against him to invade him instead of mustering his men surveying his armour sending out for oxciliaries to resist this armie Or instead of sending a messenger to treat of peace to divert the enemy and to prevent war Jehoshaphat lets the enemy come on Vers 3. Jehoshaphat feared and set himself to seek the Lord and proclaimed a fast throughout all Juda he goes to Church and prayes O our God wilt thou not judge them for we have no might against this great company that cometh against us Vers 12. neither know we what to do but our eyes are upon thee In the very distresse to which this remedy is applied God hath threatned the Jews with an invasion by the Chaldeans he hath declared the enemy insolent and violent what shall the Jews do in the misery Observe God takes no care of the wicked let him sin let the Chaldeans do his worst to him but The just man shall live by his Faith For he shall possesse his soul in patience Beloved we hear of distresses abroad if we do but crosse the water the sword is drawen against the professours of the Gospel of Jesus Christ and they that have armes put them on to save their lives and stand upon their guard The bloody Iesuits cry to the French King of our Religion Rase it Rase it We know not how God may visit us hereafter when the light of Israel shall be quenched although there go over neitheir men nor mony to relieve the distresses of our own mothers children filios ecclesiae children of the Church such consultations are far above us yet let us pray for them to God that God would give them Faith to depend upon him and the just amongst them shall live by that Faith There is an example nearer kinne to this land the daughter of great Britaine and her root and branches for whom many a loyall heart in this Kingdom aketh in whose quarrel the honourable house of Parliament have in the name of the Commons offered to unlock all the treasures to put on armes and to adventure the lives of all faithful Patriots in the just cause of restoring them to their rightful inheritance and all such honours as their just claime shall challenge In their distresse I know no other comfort but my Text. The just shall live by Faith In a word where these three great and crying sins do raigne which in this Prophecy are threatned That is corruption of conversation when there is no honesty nor truth left amongst men but that every man studyeth the building of his own house he cares not where he hath the brick and the morter Corruption of Religion that schisme and heresie do carrie it from peace and truth Corruption of justice that honours places of service in the Common wealth and justice it self are sold for mony good men punished evil men rewarded Comfort Justus ex fide sua vivet the just shall live by his Faith 2. Faith furnisheth us with Hope That also 1. In Prosperity 2. In Adversity We have hope through Faith that God will continue his loving kindnâ—sse to us and not take away from us the light of his countenance So David Surely goodnesse and mercy shall follow me all the dayes of my life Psal 23.6 and I will dwell in the house of the Lord for ever Observe in Davids hope two things 1. The ground of it Faith in Gods protection for that is the part of the whole Psalme The Lord is my shepheard he shall feed me he restoreth my soul In the valley of the shadow of death thou art with me Thou preparest my table thou anoyntest my head with oyle my cup runneth over 2. The means by him used to continue the assurance thereof even by dwelling in the house of God continually that is by consecrating his whole life to Gods service and worship 2. In adversities We have hope that either God will strengthen us to bear it or give issue out of it This is grounded upon that promise of God to his Church I will not leave thee nor forsake thee And if we hope for that we see not Rom. 8.25 we do with patience waite for it There is no such comfort in the sorrows and distresses of life as reading the holy Scriptures for the support of our hope For They are written for our learning that we through patience and comfort of the Scriptures might have hope Rom. 15.4 This hope keeps the heart from breaking for building upon the truth of God it cannot be shaken 2. How Faith must be used in the Spirituall life 1. For this the Apostle doth call it the sheild of Faith and it serveth for defence against the fiery darts of Sathan to keep off the evil that is yet without us either in temptation or provocation 2. It serveth also to purify our hearts from that evil which we do bear about us in the infection thereof 3. It serveth for a provocation to stirre us up to resist the power of the enemy 1 Pet. 5.8 For so Saint Peter saith Though Sathan go about like a roaring lyon seeking whom he may devour Whom resist stedfast in the faith Vers 9. 4. It serveth for victory This is the victory by which we overcome the world even our Faith 5. Many that returne out of the field victorious yet may bring home some dangerous wound that they have received in the battaile and there is another good use of Faith to cure and heal all the wounds For our Faith maketh us whole 6. It serveth for the effectuating the means 1. Hearing 2. Sacraments 3. Prayer 3. For our eternall life Faith is profitable unto all things which hath the Promise of
fidem proficientem For as Clemens saith Apostolus unicam tantum fidem annunciat quae crescendo proficit Till it grow up to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fulnesse of faith Heb. 10.22 And so this text is well cited for the just man who is made just by faith doth live in it and by it For how can the Gospel be the power of God to salvation except it revealeth to us the life of saith seeing it is so only to such as do believe This first place cleareth the point that the Apostle doth understand Gods word in my text so as that the means of life is faith and faith only for so it is further urged by Saint Paul who saith But that no man is justified by the works of the law in the sight of God Gal. 3.11 is evident for the just shall live by faith Here these words are brought in to prove that faith only doth justifie in the sight of God which is thus proved Life eternal comes only by faith therefore righteousnesse comes only by faith The antecedent is Gods own word in my text The consequence is thus proved for Righteousnesse is the foundation of life eternall They which receive the abundance of grace Rom. 5.17 and of the gift of righteousnesse shall reign in life And in the next verse it is called Justification of life Vers 18. And this sequence doth the Apostle make in his own comfortable perswasion of himself I have fought a good fight this is the great fight with Principalities and Powers 1 Tim. 4.8 And I have kept the faith this is the shield which beareth off the fiery darts discharged against him in this fight his comfort is From henceforth is laid up for me a Crown of righteousnesse This righteousnesse is not of the law which he hath fulfilled but the righteousnesse of the faith which he hath kept It is not the brest-plate of righteousnesse but it is the shield of faith that beareth off all the fiery darts of Satan and therefore the just man doth not live and come out of this battail victorious by righteousnesse but by faith This place thus applied by our Apostle is the ground of our Church tenet against which the gates of hell cannot prevaile namely that sola fides justificat faith alone doth justifie That which the Romanists do lay to our charge is that we exclude good works and upon that slanderous imputation both Dr. Stapleton Harding Bellarmine Campiane Bishop and indeed generally all Popish writers do proclaim us Hereticks and they will not hear us saying that the justifying faith which we preach must be such as worketh by love They like the Pharisee trust in themselves that they are perfect we with the Publican cry out in faith of Christ's sufficient satisfaction Domine miserere Lord have mercy upon whose example Saint Augustine saith Videte fratres magis placuit humilitas in malis factis quam superbia in bonis factis The cause is in sight the humility of the one was with faith the pride of the other was in presumption And God resisteth the proud but giveth grace to the humble I conclude this point wherein I have held you long I know with how much comfort and profit to my self I hope without your losse of time What man is he that desireth life who would live as a man as a good man and as an happy man I answer in the words of the Sonne of God As thou believest so shall it be unto thee Or in the Words of the Father of that Son in my text The just man shall live by his faith Vers 5. Yea also because he transgresseth by wine he is a proud man neither keepeth at home who enlargeth his desire as hell and is as death and cannot be satisfied but gathereth unto him all Nations and heapeth unto him all People NOw that God hath declared what rest and comfort his Church hath in the manifold oppressions of the enemies thereof they shall live by their faith In all the rest of this chapter he declareth his own just Providence in the Government of the world and in the severe execution of his judgments upon impenitent offenders that the Prophet may inform himself and others that God hath not forgotten to be just The last verse of the chapter is the total of the chapter The Lord is in his holy Temple let all the earth keep silence before him That he sitteth not there idle but is awake that his eyes do see and his eye-lids do try the sonnes of men that we shall hear from his own mouth Concerning the words of this fifth verse Yea also because he transgresseth by wine he is a proud man neither keepeth at home These words are read diversly both by Translators and by Expositors Our first English Church-bibles read thus Like as the wine deceiveth the drunkard even so the proud shall faile and not endure The Geneva followeth the same sense Yea indeed the proud man is as he that transgresseth by wine therefore shall he not endure Arias Montanus Et quo modo vinum potantem decipit sic erit superbus non decorabitur In his Interlineary he followeth the text in the original but in his Commentary he followeth the vulgar Latin authorized for the Canon by the Councel of Trent Pagnine Quanto magis patator vini qui praevaricatr qui est vir superbus non permanebit So Mr. Calvin Etiam certè vino transgrediens vir superbus non habitabit The 70 have no mention of wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here be three words to expresse pride fully 1. To think too well of our selves 2. To think contemptibly of others 3. To boast and glory in vain ostentation It seemeth to me that the purpose of this place is to expresse the insolency and pride of the king of Babel proud Nebuchadnezzar and generally of the enemy of the Jew the Chaldaean and that the scope of the place is to resemble them big swoln in their own self-opinion to a man that is drunk with wine This hath good coherence with the former words for shewing how the just man and the proud man do stand in opposition His soule which is lifted up is not upright in him but the just shall live by faith faith shall establish the just man But the proud man who is drunk with the vain over-weening of himself he shall not continue non habitabit he shall not be established And here I forsake the Kings Bible for I cannot find either sense or coherence in it The words following are plain enough for God therein doth expresse that he taketh notice of the insatiable desire of the Chaldaean who incouraged by his victories doth covet to be Monarch of all the world And this is now the partition of the rest of this chapter 1. Faults 2. Punishments The first fault here named infatiablenesse The punishment v. 6 7 8. 1. The ground and note of this disease of
shedding of blood to make their own portion fat and whereas they have studied honour and greatnesse all turns to shame abroad in the world and to the burthen of a guilty conscience within them Thou hast sinned against thy soul For the stone shall cry out of the wall Vers 11. the beame out of the timber shall answer it Woe to him that buildeth a town with blood Vers 12. and stablisheth a city by iniquity Here God bringeth in inanimate and senselesse things accusing and upbraiding them they cannot look upon either the stone-work of the wals or the timber-work on the floors and roofs of their buildings but they shall hear the voice of their upbraidings speaking to their consciences that these are ill gotten rapine and cruelty put them together and married them in that frame without a license The voyce of their clamour is woe to him that hath done so Behold Vers 13. is it not of the Lord of Hosts that the People shall labour in the very fire and the People shall weary themselves for very vanity I understand him thus it is Gods own hand against them that they shall endure hard and extreme labour as it were in the fire to compasse their own ends and when they have crowned themselves they shall reap a crop of vanity as David Man disquieteth himself in vain For the earth shall be filled with the knowledge of the Lord Vers 14. as the Waters cover the sea That is God who by his long forbearance and remissenesse is forgotten in the world shall now declare himself in the execution of justice that he shall be known as David saith God is known by executing judgement ut aquae as the waters i. e. sine mensura that is without measure The Summe of this section is the denunciation of that judgment of God against the Chaldeans wherein we consider 1. Peccatum the Sinne. 2. Poenam the Punishment 3. Effectum the Effect 1. Peccatum here is a Chaine For. 1. Here is Infidelity he would be delivered from the power of evil but he will not trust God with protecting him from it 2. Here is Ambition desire of high place to build his nest on high for more security 3. Here is Covetousnesse to get the means of this high rising 4. Here is cruelty to break through all impediments that stand in the way 2. Poena 1. Shame to his house 2. Sin against his soul 3. Losse of labour 3. Effectus The earth shall be filled with the knowledge of the glory of the Lord c. 1. De peccato One observation I gather from this whole point concerning the sin of the Chaldeans it is St. Augustines Peccatum nunquam est solitarium sins grow in clusters it is a stream that runneth in the channel of nature and the further it runnes the more corruptions send in their currents into it and as rivers the further they runne the wider they grow so doth sin viresque acquirit eundo When lust hath conceived it bringeth forth sin and lust may say of that birth as Leah did when Zilpah also bare Jacob a son A troop cometh Gen. 30.11 and she called his name Gad. For sinne is sociable In the temptation which corrupted Evah 1. Satan suggested infidelity shaking her faith in the truth of Gods word 2. He gave a touch upon the Iustice of God that it was scarce equal that God should except any tree and not give Adam unlimited power 3. He suggested a titillation of pride making her believe that they might be like God 4. Wherewith is joyned a suggestion of discontent with their present state 5. There went with this a tang of gluttonous desire So in Gehezies sinne 2 Reg. 5.20 who was Elisha's servant 1. He grudged that Naaman the Syrian should go away with such a favour done him and carry away the whole present that he rendred to his Master 2. He had a covetous desire to have some of it 3. He went after and told Naaman a lye my Master hath sent me 4. Another lye followed There be two young men of the Sons of the Prophets 5. He was sent to demand a talent of silver and two changes of raiment for them 6. He dissembled He must be urged to take two talents 7. He made a cunning conveyance He bestowed them in the house and let the young men go secretly 8. He shut up all with another lie Thy servant went no Whether Davids sin had many sins in it 1. A sin against God in the disobedience of his law 2. Sin against his own body in defiling it 3. A sin against the body of his neighbours wife 4. A sin against the Religion which was so scandalized 5. A sin against his neighbours life 1. Inebriavit eum 2. Jussit occidi 6. Which followed all these a neglect of Gods service for ten moneths together in which he continued impenitent St. James saith Whosoever shall keep the whole law Jam. 2.10 and yet offend in one point is guilty of all How can a man keep the whole and yet break the whole Law of God Sol. He is called here a keeper of the whole Law Quest either 1. By supposition and so it is but a case put thus Put the case a man could keep the whole law save only in some one thing 2. Or by his own opinion of himself 3. Or by his indeavour to keep all Yet this man offending in one breaketh the whole law 1. Because there is such a concatenation of the Duties of Religion and Justice that he which offendeth in one breaketh the chaine 2. Because any one sinne unrepented violateth love and obedience which if it be not full it is no love no obedience at all For the breach of one Commandment doth distaste all the rest of our obedience as a little leaven sowreth the whole lump therefore though we cannot say that he which breaketh the Sabbath committeth adultery or that he that stealeth is a murtherer yet we may say that he that doth break the least Commandment of the law is guilty of the breach of the whole law in omission though not in Commission seeing the obedience that the law requireth failing in one duty corrupteth all that we do say or think Let us now behold the concurrence of sins in the Chaldaean and begin 1. At his incredulity for he would be delivered from evil but he trusteth not God with it but goeth his own way to it This is the mother sinne of all evil ways and means unlawfully used to accomplish mens ends here on earth distrust in God For when we use fraud and lying and dissembling and concealing of the truth and bind untruths with oaths to gain credit to what we say untruly when we make no conscience of injury which may be hidden with cunning or born out with violence all this proceeds from distrust in God And so we grow guilty of the two great evils of which God himself complaineth For
highest step of our exaltation because this repairs in us the image of God which is his holinesse and the true children of God do value this above their eternall life For let us see wherein the weight of the blessing and cursing of sheep and goats doth lye It is not the gift of eternall life that is our happinesse in heauen but as David saith in his favour is life if a damned soul should be admitted to the fruition of all the pleasures of eternall life without the favour of God heaven would be hell to him It is not the dark and horrid house of woe that maketh a soul miserable in hell but Gods displeasure ite maledicti if an elect soul could be cast thither and retein the favour of God hell would be an heaven to him and his joy could not all the Devils of hell take from him his night would be turned into day The Angels sinned in heaven and in the place of joy lost Gods favour The soul of the Son of God was in hell and hell was an heaven to it because God was with him in the valley of the shadow of death and left not his soul in hell he took him from the nethermost hell 3 Doctrine The truth of God is a good ground For faith gathered from Gods oath to the tribes even his word he addeth Selah to shevv that vve may safely rest there The reason is because The Word of God is a sure word and those things wherein men fail are not incident to him 1 Whereas men do promise or swear rashly and without consideration as David did when he swore that he would not leave one of the house of Nahall to make water against a wall God cannot fail that way because he doth all things with stable truth and according to the counsail of his will 2 Men do sometimes vow and swear things utterly unlawfull and most wicked as Herod did to Herodias daughter to give her whatsoever she demanded of him which included the life of John Baptist So there were many that swore they would neither eat nor drink till they had killed Paul our God cannot fail so far he loveth righteousnesse neither shall any evill dwell with him 3 Whereas many promise and swear what they mean not ever to perform as Jacobs Sons in the Covenant that they made of confederacy with Hamor the Son of Shechem the Apostle saith Our God cannot lie 4 Whereas many amongst men do swear and promise that vvhich they are never able to perform therein like the Devil who said to Christ Omnia hac tibi dabo all these will I give thee God herein cannot faile for hee is omnipotent and he doth whatsoever he wil in heaven and earth in abyssis So then if the Word of God be gone out of his mouth we may build faith upon it for heaven and earth may and shall passe away so shal not one jod of the Word of God 5 Times may change with men and he that was rich and able to make good his word may suddenly be poor and break and fail but God is without variablenesse or shadow of alteration all times are in his hand and power This serveth for confirmation of faith Vse 1 for such use the Apostle doth make of it who speaking of the Decree and Oath of God saith That by two immutable things in which it was impossible for God to lye Hâ—b 6.18 we might have a strong consolation who have fled for refuge to lay hold upon the hope set before us By this faith the just liveth in Babylon and in the weakness of their temporall estate they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thus they lay hand upon the hope set before them in the word Jonah saith They that follow lying vanities do forsake their own mercie Vana salus hominis vain is the help of man they that go down to Egypt for help have their woe threatned An horse is but a vain thing to help a man Princes are the sons of men there is no help in them the word of God faileth none At that Word Abraham will leave his own Country and go he cares not he enquires not whether At that Word Abraham will go three days journy to kill Isaac with his own hands and will never dispute how the promise of God shall be performed That in Isaac his seed should be blessed At that Word Peter will let fall his net against all rules of fishing and he will forsake the Ship to come to Christ upon the Sea by the warrant of that Word The promises of God to his Church and his threatnings of sin recorded in the living Book of his word are not antiquate no age shall ever superannate them or put them out of full force and vertue What if good persons and good causes do suffer oppression the Poet is a Divine in that case Non si male noster olim sic erit informes hyenes reducit Jupiter idem summovit after foul weather comes fair though it be ill with us now it will not be always What if enemies of Religion and Moaths of Common-wealths do flourish and prosper and have all things at will let it not trouble David and Job both of them saw as fair a Sun-shine shut up in a dark cloud and a world of foul weather following 2 This tendernesse in God of his word and oath 2 Vse doth serve for example to teach us to make conscience of our promises and oaths and we may urge the Argument as the Apostle doth If God so loved us we ought also to love one another So If God be carefull to keep his promise and oath with us we ought also to do the like with our brethren Here arise two Quaeries 1 Whether it be lawfull to swear at all 2 Whether all oaths must be kept 1 An liciat jurare is it lawfull to swear An oath is a calling of God to witnesse in such things as cannot otherwise be assured and it is of tvvo sorts 1 Assertorie when we do call God to witnesse against our souls if we affirm not the truth in this case the awe of Gods Majestie is thought to be such a rule of the conscience that no man will dare to violate the religion of an oath 2 Promissary When vve do engage the honour of God for the truth of our purpose to performe vvhat vve promise and vve cast our selves upon his just judgement if vve be either deceitful in our promise or unfaithful in our performance This may ansvver the first Quaere for this doth declare that an oath doth serve 1 For the glory of God 2 For the good of our Brethren 1 The glory of God for it shevveth him 1 To be present amongst us and privy to our ways 2 To be a God of Truth 3 To be a God of justice to punish unfaithfulnesse 2 It sheweth that we by sin have lost our credit and therefore God doth engage himself for such as swear aright
corruptions drowned and destroyed in the same waters And the Apostle saith I would not that ye should be ignorant of this thing which admonisheth both you and us that are your ministers 1 You not to be ignorant in those great mysteries of salvation 2 Us not to leave you untaught or unremembred thereof We that preach to a mixt auditory consisting incipientes Abcedaries in religion who are not yet out of their first elements which the Apostle calleth the doctrine of beginnings And some few proficients who also have their measures not all of equall growth but some few as much better grown then others as Saul was higher then all the rest of the people must as well give milk with the spoon as break bread and divide strong meat and me thinks there be two places that direct us well in the dispensation of the Word of God 1 That of the Prophet Isaiah The Word of the Lord was unto them precept upon precept precept upon precept Isa 2. â—3 line upon line line upon line here a little and there a little in which words The matter of our preaching is exprest in two words 1 precept which teacheth us what to do 2 line which exemplifieth doctrine and serveth as a copy to write by And again the manner of our preaching is declared profitable if the same things be well taught till they be well learned And this is modicum ibi modicum ibi here modicum not too much at once for oppressing the spirituall stomack and here is ibi and ibi ibi amongst the proficients and ibi amongst the incipients 2 That of St. Peter Wherefore 2 Peâ— 1.12 I will not be negligent to put you in mind of those things though ye know them Yea I think it meet so long as I am in this tabernacle to stirre you up by putting you in remembrance This sheweth the use of often repetitions of such things as we ought not to forget for it is not enough to have light in our understanding there must be also zeal in our affections Religion in the head is speculation in the heart affection in the hand action If we do our duty thus as we are directed it must be your great fault if either you be ignorant or forgetfull of these things The spirit of God is our example for he remembreth this passage of Israel often and modicum ibi a little here in the old Testament modicum ibi a little there in the new Testament for this is also profitable for us This sheweth that the often preaching and learning and remembring the doctrine of our Baptisme is a most necessary lesson in the school of Christ that we do not enter into a new peace with the Egyptians whom God hath drowned in the red sea that we do not revive and quicken in us those things which the laver of new byrth hath purged by suffering sin to reign in our mortall bodies and by obeying it in the lusts thereof That we do not so much as in heart return again into Egypt out of which God hath so gratiously delivered us Profitable is the remembrance of our Baptisme for it is the sacrament and seal of our deliverance from the curse of the 〈◊〉 from the spirituall bondage of Satan from the dominion of sin iâ—â—heweth us the old Adam dead in the death and buried in the grave of Christ It also serveth being often remembred to stirre us up to a practise of Christian conversation and to an holy imitation of Christ in godly life that we may not receive the grace of God in vain that wee be not again defiled with the world for the Apostle will tell us That if Christ hath opened us a new and living way through the vail Heb. 20.22 23. that is his flesh we must draw neer with a true heart in full assurance of faith having our hearts sprinkled from an evill conscience and our bodies washed with pure water Holding fast the profession of our faith without wavering For if we sin wilfully after we have received the knowledg of the truth Veâ—se 26. there remaineth no more sacrifice for sins But a certain fearfull looking for of judgment Verse 27. and fiery indignation which shall devour the adversaries I conclude in the Apostles words therefore brethren I would not have you ignorant concerning this passage of the Lords Israel through the red sea Vers 16. Hab. â— 6. When I heard my belly trembled my lips quivered at the voice rottennesse entred into my bones and I trembled in my self that I might rest in the day of trouble when he cometh up unto his people he will invade them with his troops AT this verse beginneth the third Section of this Chapter and it conteineth the consternation of the Prophet dejected before the Lord with the former considerations and the sad estate of the land of Canaan 1 Concerning the words When I heard The Prophet fitting this Psalme as you have heard for the common use of the Church doth not speak in this place in his own person perticularly When I heard but in the person of that Church of God to which this prophecy was sent Verse 14. They came out as a whirlwind to scatter me is spoken of the Midianites invading Gods people not the Prophet Habak So that Theard here is collectively the whole Church and perticularly every member thereof But what is that is here heard Surely this hath a double reference 1 To the former prophecy of Gods threatned judgments against his people of which you heard before Verse 2. O Lord I have heard thy speech and was afraid For it was a fearfull judgment which God had denounced against them 2 It hath reference to the full commemoration of Gods former mercies for howsoever faith may grow upon this root of experience of Gods favour yet when the Church of God shall consider all that former favour now turned into indignation and shall feel that power which once protected them so miraculously now armed against them this cannot but cast them into great fear This fear is described fully and rhetorically in four severall phrases 1 My belly trembled 2 My lips quivered 3 Rottennesse entred into my bones 4 I trembled in my self It is the manner of the spirit of God in such like phrases to expresse a great horrour and dismay by the belly is meant the inward parts and bowels So the Prophet upon the denunciation of the burthen upon the desert sea saith Therefore are my loyns filled with pain Isai 21.3 pangs have taken hold upon me as the pangs of a woman that travaileth I was bowed down at the hearing of it I was dismayed at the seeing of it My bowels shall sound like an harp for Moab Isa 16.11 and mine inward parts for Kirharesh So Job Job 30.27 My bowels boyled and rested not And David Mine eye is consumed with grief yea Psal 31.9 my soul and belly I am poured out like water all
case of Nineveh God pleaded with Jonah for the infants But God never forsaketh us till we first forsake him not then if there be but animus revertendi he is patient and long suffering but when we come once to two evils To forsake him the Fountain of living waters and to dig to our selves cisterns of our own making then he can no longer forbear when we grow A sinfull nation a people laden with iniquity Isai 1.4 a seed of evill doers children that are corrupters forsaking the Lord provoking the Holy One of Israel to anger going away backward No wonder If he make our Countrey desolate burn our Cities with fire let strangers devour our land in our presence and lay it desolate as overthrown by strangers Where we are guilty to our selves of provocation Vse 1 of the Lord against us we have cause to lay all the blame upon our selves and to say We have gone away from thee and have not hearkned to thy voice therefore art thou displeased with us Seeing the Justice of God doth set him against us we are also to acquite him of any hard measure towards us and to say just art thou O Lord and just are thy judgments But especially this stirreth us up to divert this wrath to come for to that purpose God giveth warning by threatnings not in judgment to punish and torment us before our time with the fear of them and after in their time with the sense of them but to admonish us to fly from the anger to come for Jeremy was sent on this very message to this people and he threatned them from God as Habakkuk here doth yet with this caution of repentance For Jeremie being required by King Zedekiah to enquire of the Lord concerning Nebuchadnezzar King of Babel If the Lord will deal with us according to all his wonderfull works that hee will go from us Jer. 21.2 Jeremie through the whole Chapter resolveth him that God is purposed to deliver his people and their Land into the hand of King Nebuchadnezzar yet in the next Chapter he bringeth this comfortable message from God to the King Thus Jer. 22.1 saith the Lord go down to the King of Judah and speak there this word And say hear the Word of the Lord O King of Judah that sittest upon the throne of David thou and thy servants and the people that enter in by these gates Thus saith the Lord execute you judgment and righteousnesse and deliver the spoiled out of the hand of the oppressour and do no wrong do no violence to the stranger the Fatherlesse nor the Widow neither shedinnocent bloud in this place For if you do this thing indeed then there shall enter in by the gates of this house Kings sitting for David upon his throne riding in Chariots and on horses he and his servants and his people But if ye will not hear these words I swear by my self saith the Lord that this house shall become a desolation c. This declareth that the threatnings of God when he menaceth our sins with judgments are like Jonathans arrows shot rather to give us warning then to hurt us Which admonisheth us that whensoever any fear surprizeth us of wrath to come upon our land either in the corruption of our religion or in the perturbation of our peace or in the fear of falf friends that may kisse and betray or in the dearth and scarcity of the necessaries of life in any in all these fears the change of our ways the repentance of our sins the amendment of our lives will ever make our peace with our God and turn away these threatned and feared evils from us for godlinesse hath the promises both of this life and of that which is to come 2 Let us consider the instruments in this action called his troops The armies of the Chaldaeans Doct. by which Israel is to be punished are the troops of God God owns them as Jeremiah telleth Zedechiah Thus saith the Lord God of Israel Jer. 21.4.5 Behold I will turn back the weapons of war that are in your hands wherewith ye fight against the King of Babylon and against the Chaldaeans which besiege you without the wals and I will assemble them into the midst of this City And I my self will fight against you with an out-stretched hand and with a strong arm even in anger and in fury and in great wrath So he told them before in this Prophecy I raise up the Chaldaeans a bitter and hasty nation Hab. 1 6. which shall march through the breadth of the land to possesse the dwelling places that are not theirs From whence we have learnt That God ordereth this war against his people which Doctrine we have at large handled in the Prophecy of Obdiah We learnt also that God punisheth one evill nation by another and those whom he employeth in the correction of his enemies he protecteth and prospereth in their wars and he is very carefull to pay them wages as in the service of Egypt against Tyrus which Nebuchadnezzar did Ezek. 29.20 I have given him the Land of Egypt for the service wherewith he served against it because they wrought for me saith the Lord God For God can make use of wicked men to ferve in his troops for the punishing of such as rebell against him Therefore let no man say the Turk is an enemy to God and to Religion he serveth Mahomet he is an infidell and therefore he shall not prevail against us Let no man say the Pope is a man of Sin and a mainteiner of Idolatry an usurper upon the royall prerogatives of Jesus Christ he advanceth himself above all that is called God and is worshipped hee is an incroacher upon the rights and honours and power of Princes and usurpeth a transcendent jurisdiction over them a mainteiner of treason and murther of Kings a Coiner of Articles of Faith an hider of the Word of God a maker of counter-laws against the Law of God therefore neither he nor his religion shall ever prevail against the Professours of the truth of God For if these sins be found in our land which God conditioned again in Judah that is If just judgment be not executed and righteousnesse practised if the spoiled be not delivered from the hand of the oppressour if wrong be done to the stranger the poor the Fatherlesse and the Widow Turk and Pope Papists and Infidels may be gathered together into the troops of God and employed against us and prevail against us for we are no better then Judah nor deerer to God then his own people And if he please to punish Christendome or the professours of his truth by these if once they become Gods troops they shall prosper and carry all before them 2 The misery in the patient the Land of Israel threatned as you hear in the trees Here are named the chief trees for fruit the fig-tree the vine and the olive Non omnis fert omnia
serveth to reprove the doctrine and faith of the Church of Rome Vse 3 who teach that God hath committed to his Son the dispensation of Justice but to his sons mother the dispensation of mercy which opinion was no sooner afoot but they turned Domine into Domina Lord into Lady and so in the Church of Rome the Virgin Mary hath more Devotoes vowed to her service then Christ hath she hath more temples dedicated to her honour then Christ and far more miracles ascribed to her then to Christ Yea they shame not in print to tell the world that she hath saved some from hell whom her son had condemned thether and she hath released many from hell whom her son had already sent thither I onely alleage against them the plain words of our Saviour Thou hast given him power over all flesh Joh. 17.2 that he should give eternall life to as many as thou hast gived him Therefore beware of the leaven of the Scribes and Pharisees the poisonous doctrines of the Church of Rome which take salvation out of the hands of God and ascribe the donation thereof to creatures This was wont to be called Idolatry in the sermons and writings of the learned to invocate the Virgin Mary as they do in their Rosaries and Letanies of the holy Virgin Mother of mercy Gate of heaven our salvation she that hath bruised the head of the serpent They make their vulgar Latine Bible say so Ipsa conteret caput tuum There be two Psalters both printed in Paris in French and set forth with the approbation of the Sorbonne one called St. Bonaventures Psalter in which wheresoever God is named for Dominus they have put Domina printed in Anno 1601. The other Psalter is digested into fifteen demands printed the same year with the same approbation wherein the Virgin Mary is called the first cause of our salvation the finder out of grace and putteth her before Christ even in gloria Gloria Virgini Maria Jesu Christo What think you doth that Church wish the salvation of of any man in good earnest that swerveth us from the God of our salvation and directeth us to seek it from a creature Yet this is the religion which is now grown in fashion with many in these doubtfull and giddy times which as it robs God of one of his highest prerogatives and doth divest him of his power of salvation so the professours thereof will finde it a thief in their things temporall for in ordine ad Deum the Church will engrosse all the Apostles of that Church wil not be content till all be laid at their feet Let me commend to you the Kings Majesties confession of his faith published in Latine and in English directed to all Christian Kings in this perticular his words are For the blessed Virgine Mary I yield her that which the Angel Gabriel pronounced of her that she is blessed amongst women and that which she prophecyed of her self in her Canticum that all generations shall call her blessed I remember her as the mother of Christ whom of our Saviour took his flesh and so the mother of God since the divinity and humanity of Christ are inseparable and I freely confesse that she is in glory both above Angels and men her own Son that is both God and man onely excepted But I dare not mock her and blaspheme God calling her not onely Diva but Dea praying her to commend and controul her Son who is her God and her Saviour You see what opinion his Majesty hath of the Doctrine and practise of Rome in this point he doth call it mocking of her and blaspheming of God to ascribe salvation to her or to seek it from her I hope you have lived too long in the light of the Gospel to be taken with any of these baits and to be befooled with any of these inchantments of palpable heresie I hope if an Angel from heaven should come and teach you this doctrine to seek your salvation any where else but from God you would answer him 〈…〉 as Nehemiah did answer Sanballat There is nothing as thou saiest but thou feignest it out of thine own heart Beloved let all that love Jesus Christ and his holy truth joyn as one man against popery and seek to the light of the Word whil'st it shineth upon us that we may not lose the way of salvation which that Word revealeth Popery robbeth the Church of this Word and putteth this candle under a bushell it sendeth us the wrong way for salvation and like the blind Aramites it leadeth them into the midst of Samaria even putteth them into the hands of their enemies God did much for this land when he gave us this light let not our unthankfulnesse to him or our peevish waiwardnesse amongst our selves or our evill and unworthy conversations forfeit this light or remove our candlestick So long as we know where our salvation is setled and who hath it in keeping for us so long as we look that way and direct all our obedience and worship our thanks and prayse that way we are safe for Blessed is the people that be in such a case blessed is the people whose God is the Lord for ipse est qui dat salutem 2 Ground of their hope The Lord is my strength This comfort supporterh in afflictions and this is that which is our ability of which the Apostle saith But God is faithfull 1 Cor. 10.13 who will not suffer you to be tempted above that ye are able for what are we able surely of our selves to nothing that is good for us the name of man ever since the fall of man hath been a name of impotency and weaknesse Cease ye from man Isai 2.22 whose breath is in his nostrils for wherein is he to be accompted of Christ hath told us sine me nihil potestis facere For by strength shall no man prevail 1 Sam. 2.9 Psal 71.10 I will go in the strength of the Lord God and I will maeke mention of thy righteousesse even of thine onely The words of my text are Doctrinall Doct. The Lord is the strength of his Church Consider this which way you will 1 In eo quod sumus in that we are In him we live 2 In eo quod facimus in that we do the good that we do he doth it himself O Lord thou hast wrought all our works in us Isai 26.12 The skill that we have in our severall professions and trades and mysteries it is his spirit that giveth it the strength that we have to labour in our severall callings is his strength and that blessing was included in the curse of man Gen. 3.19 Thou shalt eat thy bread in the sweat of thy face that God would give man strength to earn his bread and his labour should be his physick it should make him breath out evill and noxious vapours in his body which might offend health in sweat And if