A Commentary, OR EXPOSITION Upon the Prophecy of Habakkuk: Together with many useful and very seasonable OBSERVATIONS. Delivered in sundry Sermons, preached in the Church of St. James Garlick-hith LONDON, many years since; By EDWARD MARBURY, the then Rector of the said Church. Psal. 101. v. 1. I will sing of mercy and judgement, 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 judgements are in the earth, the inhabitants of the world will learn righteousness, Verse 20. Come my people, enter thou into thy chambers, and shut thy doors about thee; hid thyself 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 sign of the Rose in Paul's Churchyard. 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 DUTTON 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 Virtuous Gentlewoman Mrs. MARY KING, the late Wife of Dr. JOHN KING. EDWARD MARBURY 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 woman's. page 298 Adrian the sixth his allegory. 35. applied. page 36 A good conscience declares a man's faith to himself, 225. and a godly conversation to others. page 226 All evil 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 God's presence. page 341 All excess in drinking is drunkenness. 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 Ancientness of writing. page 151 As personal sins have personal chastisements, so epidemical sins have popular punishments. page 64 B. BAbylon taken by storm on a day of feasting. page 249 Better apta then alta sapere. page 157 Beholding without regarding, is but a kind of gazing. page 53 Behold, a word to move attention. page 184 Benefits of the righteousness of Faith. page 198 Bloodguiltinesse consists not in bloodshedding only page 278 Boldness in sinning. page 24 C. CAlvin's judgement of Habakkuk. page 117 Cautions to order and regulate our judgement and life concerning righteousness. page 200 Charity is the bond of peace, only to the children of peace. page 129 Christ took the burden of our sins upon him. page 5 Christ took upon him our infirmities, but not our sinful ones. page 48 Christian charity & common justice, great props of a Commonwealth. 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 licentiousness, & custom of sinning. page 28 Contempt is a provocation which moveth God to severe judgements. page 72 Contempt is most grievous to man's generous nature Corruption of justice a dangerous sign of a drooping Commonwealth. 45. Reasons for it. page 43 Covetousness is an inordinate desire of the wealth of this world. page 275 Covetousness is Ambition's handmaid page 275 Covetousness a fruitful sin, Usury, Rapine, Fraud, Bribes, and Cimony are its daughters. page 276 Cry of blood. page 12 Cry of a Prophet is a loud cry. page 13 Cruelty manifold. page 278 Cruelty is a companion of Ambition and Covetousness. page 278 D. DEsire is the whetstone of prayer. page 178 Despisers punished with scorn and contempt. page 78 Devil, author of Idolatry, temptor to it, and promoter of it. page 93 Distrust in God, the mother sin of all evil ways. page 267 Di●ers ways to spend the time well. page 180 Doctrine of faith most necessary to salvation, page 205 Drunkards the pictures of proud men. page 242 Drunkenness 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 Drunkenness a disease of former ages, but now grown epidemical. page 313 Duties to be performed in the Church. page 345 E. EAstern winds most unwholesome in Judea. page 58 Every man's mind is himself. 77 Eternity of God. page 103 Every sin is a trespass against God. page 103 Expostulations and contestations with God in our prayers are lawful 46. Objection against it, and solution of the objection, 47. Reasons for confirmation thereof. page 51 F. FAith defined. page 206 Faith's greatness and its effects. page 20● Faith, how it may be gotten, 208. How proved, 225. How preserved, 228. How used. page 229 Faith useful in the natural life, 230 In the spiritual life, 234. And in the eternal 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 seek the true use of riches. page 261 G. GIving of alms doth not purify ill gotten goods page 292 God's wrath and judgements are a burden to him, and so is his word threatening judgement. page 8 God's wrath and judgements are a burden to the Prophet that utters them in respect of his fidelity to him that sends him, 9 And in respect of his zeal, ibid. And in respect of his compassion. page 10 God's wrath and judgements are a burden 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 judgements against unrepenting sinners. page 15 God sometimes suspends the success of his servants prayers. page 20 God doth himself take notice of the people's sins, and acquainteth his Prophets and Ministers therewith. page 21 God doth hear the complaints of such as have just cause to complain of violence, to execute his judgements upon them that offend, 59 Reason's 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 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 evil of them. page 73 God foreknoweth the sins of men. page 86 Gods certain knowledge of our evils will bring forth a certain judgement 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 solicited 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 God's 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 . 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 loss 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 wisdom is set forth to the soul. page 301 God punisheth sin by sin. page 321 Godliness hath the promises of this life and of the life to come. page 42 Good covetousness. 263. Evil covetousness is joined with ambition. page 264 Greatness 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 wrestler. 2. The time of his prophecy is not expressed. 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, unless 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 man's body. pag 111 and how he is said to see, hear, etc. pag 73. ch. 3 How God is said to repent. pag 165 How Gods righteousness is revealed in the Gospel. pag 237 How drunken folks are said to discover their nakedness. 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 Illgotten goods bring such a sin upon a man, as cannot be purged but by repentance and restitution. pag 293 If we find in ourselves an elevation above our pitch, it is a certain Symptom 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 God's 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 God's Providence, howsoever the effects may seem strange to us, we must not question either the Wisdom, Justice or Goodness 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 Christ's Passion to be scorned and derided of his enemies. pag. 258 It is a singular wisdom to use the fullness of prosperity well. 83. and a great measure of grace is required thereto. pag. 84 Judgement 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 sign of reverence and submission. pag. 327 Knowledge of God's glory an excellent knowledge. 300. and the pursuit of this knowledge is a labour which well rewardeth itself. 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 nearest God's image. pag. 99 Man's 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 particularise 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 God's cause against all contradictions. pag. 143 Ministers ought to open to the Church of God the whole Council 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 holiness 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 Christ's 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 wisdom of God to be learned. pag. 123 Overcharge of the heart with drink, is drunkenness. 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 God's glory as for our own necessities. pag. 19 Prayer what it is. pag. 31 Prayer is a help to him that prayeth, a sacrifice to God, a scourge to the devil and his agents. pag. 183 Prayer, the Word and the Sacraments are means to preserve faith. pag. 228 Preparation required in those who go to Church. pag. 344 Pride a cause of strife. pag. 25 Pride consists in three things. In thinking too well of ourselves, contemptibly of others, boasting and glorying in vain ostentation. pag. 240 Pride is the ground of insatiableness. pag. 241 Pride, the ruin of Charity, Justice, Temperance and Religion. pag. 243 Proofs of a sincere faith. pag. 227 Prosperity of this world fills the hearts of men with pride, and vain estimation of themselves. pag. 131 Proud men resemble death and hell. pag. 243 Punishment in its nature is evil, yet God may work good out of it. pag. 69 Punishment of Idolatry. pag. 334 Punishments of Pride, 247. Just Reprehension, 155. Derision, 257 Spoil and destruction. pag. 262 Punishments of Ambition, 279. They consult shame to their own house, Ibid. Sin against their own souls, 283. Labour in vain, and without success. pag. 286 Punishments of drunkenness, 315. Who will punish it; God, 316 how he will punish it, 319. Why he will punish it. pag. 324 Q. OVantity of the fault, is the measure of the judgement. pag. 5 R. Reason's why Ambition makes men unhappy. Pag. 274 Religion contemned is a sign of a diseased and desperate state, 38 Reasons thereof. Ibid. Riligion is the knot of true Union, that knitteth us to God, and uniteth us to one another. Pag. 78. Religion hath the bowels of compassion, and they have no Religion that have no mercy. Pag. 99 Religion the best bond of brotherhood. Pag. 129 Remedy for man's fall, 222. Which is Christ. Pag. 223 Remedies against drunkenness. Pag. 308 S. SAthan suggesteth that the way of righteousness is painful. pag. 287 Satan's chiefest temptation, is by blemishing of God's glory. pag. 296 Seekers of strife condemned. pag. 25 Service performed to God without zeal, is without life. pag. 51 Shame rather hardeneth than reformeth a sinner. pag. 16 Sincere Faith cannot be lost. pag. 228 Sharp and satirical tartness not always unlawful. pag. 259 Sin is a burden to God, 3. To men, 4. And awakes God's vengeance. Ibid. Sins seen in others, moveth man to a loathing of sin, and to charity. pag. 68 Sin is like Leaven, a little soureth the whole lump. pag. 204 & 283 Sins of Omission, 218. Of evil motion, 219. Of evil affection, and of evil action. pag. 220 Sins grow in clusters, and one sin begetteth another, 265. Examples thereof. pag. 266 Sins committed against the Law of God, are done against the committers souls. pag. 283 Souls in heaven wait upon the performance of Gods Promises pag. 178 Stephens prayer at his death a means of Paul's conversion. pag. 102 Suggestions to sin lay their foundation upon some unworthy opinion of God. pag. 298 T. Tears of bitterness are the blood of the Soul. pag. 285 Teaching by familiar resemblances is much used in both Testaments. pag. 123 Temples not built in 200 years after Christ. pag. 336 Temples and Churches necessary. pag. 337 Temporal things can afford no true content. pag. 39 There is no peace to a wicked man. pag. 6 The sound of God's Word preached cannot be truly heard by us, unless he open our hearts. pag. ●2 The soul of prayer is the holy zeal of him that prayeth. pag. 22 Three special benefits of a godly life. pag. 40. & 41 The Chaldeans raised by God against the Jews. pag. 56 They who are sealed with the Spirit of Promise have their infirmities, lapses, and relapses; yet sin not to death. pag. 64 They who fulfilling the Will of God which they know not, do fulfil their own will which they aim at, are not rewarded, but rather punished for it. pag. 74. & 75 The way to avoid contempt, is humility. pag. 81 There is such a concatenation of duties of Religion, and Justice, that he that offendeth in one, breaketh the chain. pag. 267 The fear of the wicked shall come upon himself. pag. 280 The house of the righteous shall stand. pag. 281 The Elect sin against their own souls in regard of the fault, 283 and also in regard of the punishment. pag. 284 The delivery of God's Church, and his vengeance upon her enemies, gives honour to the Name of God upon earth. pag. 294 The sting of the first sin. pag. 297 The knowledge of God's glory consisteth in the true consideration of his justice and mercy▪ pag. 299 Though the Church of God live under the cross for a time; it shall not be always so. pag. 82 Those whom God useth as his rods are limited. pag. 83 To know the glory of God here on earth, we must observe the course of his judgements. pag. 302 To make others drunk, is a more grievous sin then drunkenness. pag. 310 U. VAnity of Idolatry. pag. 326 Uncharitableness corrupteth a Commonwealth, and makes all God's servants complain. pag. 34 men outrageous, when they find a way open to their violence. pag. 125 men have no bowels. pag. 136 Unrighteous men's labours described. pag. 287 Voluntary and involuntary drunkenness. pag. 318 W. WAnt of zeal a sin. pag. 52 Want of Faith the true cause of Idolatry. pag. 90 Way to Hell all down hill, yet very uneasy, 286. And that is gotten by it, is but mere vanity. pag. 283 We ought to avoid causes of complaint. pag. 34 We ought not to limit God to a set time for our deliverance, nor to any set means, nor measure of affliction. pag. 107 We must not think long to tarry God's leisure, 173. to avoid these two evils. Of murmuring against God, or seeking unlawful means to accomplish our desires. pag. 178 We ought not be too busy to search into the ways of God, to know things to come. pag. 174 We must believe God's Promises whatsoever appearances do put in to persuade us to the contrary. pag. 175 Where God is. pag. 336 Whatsoever God hath decreed or spoken, shall certainly take effect in the appointed time. pag. 160 What duty is owing to him. pag. 336 Where Religion is despised, the courts of Justice must needs be corrupt, 28. and power and authority degenerate into tyranny, and oppression. pag. 29 When God undertaketh a work, he accommodateth all fit means (though he need none) for a full execution. pag. 71 When we pray that Gods Will may be done, we must also pray that it may be done for the same cause. pag. 77 Whensoever God punisheth, there is a fault deserving that punishment, 253. Objections to the contrary answered. pag. 254 When God putteth his hand to spoiling the oppressor, he will spoil him in all that he trusted in. pag. 263 Whom God pardoneth, Satan tempteth most. pag. 87 Whosoever gives divine Worship to a creature, is an Idolater. pag. 91 Wicked men have no peace. pag. 84 Wicked men rejoice at the Church's sorrow. pag. 128 Woe to the man which gathereth not his own. pag. 275 Written Scripture sufficient for salvation. pag. 153 Z Zeal against crying sins of the time, is discreet, and necessary pag. 52 The Contents of the third Chapter. A Double plainness of Scripture, Rational, and Spiritual. pag. 77 Afflictions of this life cannot separate the society of the Faithful. pag. 5 Afflictions of the Church are such a deading to it, that unless it were quickened with sou●● beams of grace, it would be a burden to it more than it could bear. pag. 41 Affection of love most vehement in a woman. pag. 94 All Gods favours to men, proceed from his love towards such as are thankful for them. pag. 69 As God brought Israel into the land of Canaan by the sword, so by the sword he driveth them out. pag. 144 C CAtesbie's speech concerning the Gunpowder treason pag. 89 Christ descended into hell. pag. 78 Christ was always before the Gospel, and even from the beginning of the world, the hope of all the ends of the world. pag. 150 Church music ancient, and of holy use. pag. 22 Comfort in afflictions, groweth out of a right understanding of the Will and purpose of God therein. pag. 43 Commination of God's judgements, makes the Church of God to fear pag. 174 Consideration of former mercies strengthens faith in present troubles. pag. 50. & 68 Cushan is Aethiopia, so called from Cush the son of Cham. pag. 80 Cyrus angry with the River Gyndes. pag. 103 D. Davids' Psalms a common store-house of good learning. pag. 195 Description of Repentance. pag. 1●5 Distressing of the poor, a grievous and provoking sin. pag. 159 E EVery child of God, and member of the Church, aught to pray for the whole body of the Church. pag. 34 F. FAith in Christ takes away the horror of the terror of the Lord pag. 82 Faithful men who worship God with fear and trembling, how they ought to be taught. pag. 33 Fear is a proper passion of a true Believer, and is inseparably joined with saving Faith. pag. 28 Figurative speeches are in use in Scripture. pag. 72 G. GOD is not so glorious in any thing that he hath wrought, as in his Church. pag. 38 God will not suffer us to be tempted further than he thinks fit. pag. 41 God is armed with instruments of vengeance to punish sin. pag. 57 God never had mercy enough to swallow or consume either his justice or his truth. pag. 60 God is glorious in Heaven and in Earth. pag. 61 God never layeth his rod upon those creatures which he hath ordained for the service of man, but to punish man, 102. For he hath no quarrel to them. pag. 103 God must have the glory of his own great works. pag. 104 God is without variableness or alteration. pag. 113 God sometimes declareth his power openly, to the comfort of his Church and terror of its enemies. pag. 115 God is above all second causes. pag. 133 God hath taken upon himself the care of the preservation of his Church, 151. Therefore we need seek no further for it. pag. 153 God in his judgement maketh the ungodly rods to punish one another. pag. 155 God in Christ is the rest of his Church. pag. 158 God never forsaketh us, till we forsake him. pag. 185 God punisheth one evil nation by another. pag. 87 God is the strength of his Church, 214. both in that we are, and in that we do, and in that we suffer. pag. 215 God is the restorer of his Church, & will renew the face & glory of it. pag. 222 Gods word must minister matter to our prayers. pag. 25 Gods Church is God's work both in respect of its calling, 37. and of his perpetual presence in it. pag. 38 Gods mercy and our obedience are motives of re-establishing his protection upon his Church. pag. 55 God's secrets revealed only to them that fear him. pag. 75 God's power showed in the terror of the wicked proves, that there is a God. pag. 80 God's promises are either for this life, or for the life to come. pag. 124 God's extraordinary mercies must be often remembered. pag. 166 God's mercy in giving, must not destroy his justice in punishing of evil doers. pag. 186 Good use is to be made of some temptations. H. Horns in Scripture signify strength. page 49 How God was said to have divided the Land of Canaan amongst the children of Israel. page 63 & 73 How many ways spiritual enemies assault the Church. page 205 How many ways men abuse their strength. page 216 I. JErusalem and the Temple shall lie desolate until the second coming of Christ. page 68 Jewish Feasts were instituted for remembrances of favours received from God. page 166 In the last calling of the Jews, their Commonwealth shall be restored. page 66 In reading of holy Scripture we ought carefully to observe what is spoken literally, and what figuratively. 74. and not to make figures where none are. 77. Nor understand that literally which is figurative. page 79 In all wars, God is Lord of Hosts, and General of the armies that fight his quarrels. 143. and he ordereth all wars. page 144 Jotham's Parable. page 188 Joy dilateth the heart. page 195 Joys of the ungodly compared to a candle. page 205 Israel a type of God's Church on earth. page 99 L. LAnd of Canaan, not above 300 miles in length, and 100 in breadth, 173. The fruitfulness of it shown. ibid. Logic and Rhetoric requisite and necessary in a Minister. page 76 M. MAnna and Water out of the Rock were types of our Lord's Supper, and the children of Israel's passage through the red Sea a type of Baptism. page 168 Matter of thanksgiving, is an acknowledgement of all benefits. page 68 Mercy is the most glorious attribute that God hath. page 46 Miseries of afflicted men, make them forget comforts. page 44 Monarchy of the Assyrians lasted 1300 years. page 250 Moses charged by Heathens to be a Magician. page 97 & 105 Motives inducing us to bless those that persecute us, and pray for those that hate us. page 70 N. NO lesson so hard for a child of God to take out, as to take up Christ's Cross. page 41 No counsel or strength can prevail against God, 65. nor any prescription. ibid. No Oratory nor eloquence comparable to the holy elocution of Scripture page 75 O. OBjections against Church music answered, page 13 Obedience to God assures and gains all good things to us. page 180 Overweening of our fellow creatures is and hath been a cause of Idolatry. page 134 P. POetry ancient and of use in the Church. page 10 Polygamy unlawful. page 108 Prayer a faithful messenger, page 43 Prayer hath the same force now as it had in former times. page 141 Praising of God in Hymns and Songs ancient and much used in the Church. Profane men's hearts are hardened with custom of sinning. page 31 Profane and carnal men how they ought to be taught. page 30 Prophets, Apostles, and Ministers of the Word, are the fittest Persons to be used for direction of devotion. page 7 R. REading of Scripture good to make us understand what the Lord hath done in former ages. page 105 Religion in the Head is speculation, in the Heart affection, in the Hand action. page 169 Rich men's duties to the poor. page 161 S. SAlvation is a work of power, 210. of glory. Ibid. Of mercy, page 211 Salvation only of God. page 229 Satan's Suggestions that God is merciful, animates sinners to do evil. page 58 Satan is but God's instrument in afflicting of the Church. page 84 Selah what it signifieth. page 49 Self conceited men, how they ought to be taught. page 32 Self-opinion is a kind of spiritual drunkenness. page 32 Set-prayers both lawful and necessary to be used. page 6 Senseless and liveless creatures are subject to Gods will page 119 & 133 Sigionoth what it signifieth. page 2 Signs of true spiritual joy. page 201 & 203 Six Signs of ensuing judgement. page 146 Sin is that which parteth God and us. page 146 Sometimes God taketh away from his children their feeling of his love, and of the joy of the Holy-Ghost. page 56 T. TEmporal things have but a resemblance of good and evil, spiritual favours are real. Pag. 202 Thanksgiving ought to be joined with Prayer. Pag. 106 Thanksgiving is a work of Justice, which puts us in mind of our unableness to requite God, and of our unworthiness. Pag. 69 The Contemplation of God's justice in punishing the sins of his Church, of his vengeance in revenging the quarrels of it, of his mercy, in his mercy, in healing the wounds of it, give the faithful occasion to resort to God by prayer. Pag. 3 The Church's Plea in affliction is for mercy. Pag. 45 The Church of God hath a special interest in the power and protection of God. Pag. 54 The best form of thanksgiving is that which maketh particular commemoration of God's mercies. Pag. 68 The sense of Scripture is the soul thereof. Pag. 76 The welfare of the Church, is the grief and vexation of her enemies. Pag. 82 The truth of God is a good ground, because the word of God is a sure word. Pag. 112 The devil knew where Moses was buried. Pag. 137 The effectual feurent prayer of a righteous man prevaileth much. Pag. 139 The poor are under God's protection and his own flesh. Pag. 160 The very Elect are shaken with fear. Pag. 177 The law showeth us how much we are in God's debt. Pag. 178 The same hand that put the children of Israel in possession of the land of Canaan, put them out again. Pag. 186 The Chaldaeans armies the Troops of God. Pag. 186 The Saints of God have their sorrows on earth, yet they always rejoice in the Lord. Pag. 202 The general apprehension of God's mercy in Christ, will not justify a man in the sight of God. Pag. 207 The Lord will lose the bonds of his Church, and give her deliverance out of her troubles. Pag. 220 They that joy in the Lord, rest in the Lord, and rejoice in nothing otherwise then as a means to serve the Lord. 200 and because God is Lord. Pag. 201 Three notes of a lawful promise and oath. Pag. 115 VAin repetitions not to be used in Prayer. Pag. 33 W WE ought to give the whole glory and praise for all good to God. 70. And thanks to creatures as ministers and instruments of God. Pag. 71 We must search out and confess the true cause of all the good that God doth to us. Pag. 107 What use may be made of David's Psalms, in our frequent reading and meditation of them. Pag. 19 What is meant by the works of God. Pag. 19 What is meant by the midst of years. Pag. 21 Whether we ought to swear at all. Pag. 114 Whether every oath ought to be kept. Pag. 115 Wheresoever there is Election there is Unction. pag. 130 & 154 Where God loveth a People, his favour runneth in a full stream in the channel of his Church. Pag. 138 Where there is the true joy of the Holy Ghost, no temporal affliction can extinguish or eclipse it. Pag. 195 X Xerxes angry with the sea, causeth it to be cannoneer with stripes. pag. 102 FINIS. A Commentary OR, EXPOSITION UPON The Prophecy of HABAKKUK. CHAP. I. Verse 1. The Burden which HABAKKUK the Prophet did see. THis first verse tells us what we shall find in the ensuing Prophecy; and it openeth to us three things which give light to that which followeth. 1. The Minister of God in this Prophecy, 1. By his name. Habakkuk. 2. By his Function: the Prophet. 2. The manner how he came by it: Vision, 3. The matter of it: the Burden. 1. Of the Minister, First of his name. The name Habakkuk is rendered by Philo the Jew amplexans embracing, so doth Pagnine give it; our English a wrestler: for they that wrestle do embrace and hold fast one the other; a name well expressing the office and employment of this Prophet, who wrestled with the sinners of those times, and their horrible iniquities to cast them. 1. But as God wrestled with Jacob that he might leave behind him a blessing. His tribe Dorothaeus saith, was Simeon; I know not upon what information, for the silence of the holy Scripture doth argue it to be conjectural. Concerning the time when he prophesied, it is not particularly expressed, but it appears to be before the deportation into Babylon, for the Chaldeans invasion is here threatened, and therefore Junius thinks him contemporary with Jeremiah, and referreth his Prophecy to the end of Josias his Government. Others after the Hebrews refer it is the ●●me of King Manasseh. Master Calvin very truly affirmeth it before the time of Zedekiah. Arias Montanus gives a probable conjecture, by comparing that which is said, 2 Reg. 21.12. Therefore thus saith the Lord God of Israel, behold I am bringing forth an evil upon Jerusalem and judah, that whosoever heareth of it, both his ears shall tingle. That in the eleventh verse 'tis said, Because Manasseh King of Judah hath done these abominations, and hath done wickedly above all that the Amorites did, which were before him, and hath also made judah to sin with his idols. And this Commination is almost in the same words in the fifth verse of this chapter. Saint Hierome, in his Prologue to this Prophet saith, that he is called a wrestler quia certamen ingreditur cum deo, because he wrestled with God. Nullus enim Prophetarum ausus est tam audaci voce Deum ad disceptationem justitiae provocare, none durst so boldly provoke God to vindicate his Justice, as it appears v. 2. But he doth violate the text of Canonical Scripture and History to verify that Apocrypha tale of Habakkuks bringing food to Daniel by miracle, which destroyeth the truth of the history, to make faith of a Legend. For either there must be two Habakkuks, or this one must live, as Arias Montanus doth cast it up, three hundred years, if he lived to feed Daniel in the Captivity, a long time of life then, or this must prophesy before he was born Bellarmine hath found out two daniel's, one the Prophet of the tribe of judah, and another of the tribe of Levi, that heard the cause of Susanna; and Ribera a jesuite two Habakkuks. But we lose time in this question, for they that have not the light in the word, do go in the dark, and they that go in the dark, know not whither they go. The best use of this is to limit our search to the holy Canonical Scripture▪ and to take all our light from thence; so shall we not go astray. 2. The function of this man is set down in the name. Of a Prophet, that is, a man enlightened by divine Revelation, to understand the will of God in some things, and appointed to declare the same. Secondly, the manner how he came to it: Vision, that is, divine Revelation, assuring him of the truth of Gods will so fully as if he had seen the same with his eyes accomplished. De his consul conciones super Obadiam Thirdly, the matter of the Prophecy, the Burden. In which two questions are moved. 1. Why this Prophecy is called a Burden. 2. Whose burden this is. To the first it is called a burden in respect 1. Of the sin here punished, which is onus a burden. 2. Of the punishment here threatened; that is onus. 3. Of the Word of God threatening: that is onus. 1. Peccatum onus, Sina burden. 1 Deo to God. 2. Hominibus to men. 1. Onus deo, A burden to God. God complaineth of the sins of his People, that they are a burden to him. Behold I am pressed under you, as a cart is pressed that is full of sheaus. The very service that these sinners do seem to perform to God, is a burden to him as he complaineth; Your new Moons, your appointed feasts, my soul hateth: they are a trouble unto me, I am weary to bear them. Hierom. Laboravi sustinens, So the Prophet Malachi complaineth. Ye have wearied the Lord with your words: Mal. 3. ●7. yet ye say, wherein have we wearied him? When ye say, every one that doth evil is good in the sight of the Lord, and he delighteth in them or where is the God of judgement? Three things weary God. 1. When we multiply our own sins. 2. When we tender God service continuing in sin. 3. When we justify sinners, and flatter them in their sins, as though God had accepted them. 2. Peccatum onus est hominibus, Sin is a burden to men. Christ calleth none to him but such as are weary of this our-then of sin to such he promiseth refreshing. Ask the first sinners if they found not their sin their burden, when they hid themselves from the presence of God. Ask the first murderer, if any place were safe for him, who thought and said that whosoever met him would kill him. They that think that Lamech killed Cain, read the text: occidi hominem in vulnus meum. Ask josephs' brethren, when they saw their sad constraint in Egypt, both at their first coming to buy corn, and after the death of their father, if the trespass against their brother joseph did not lie heavy upon them. Ask the tender conscience of any of God's children, if any weight or burden be like unto that of the body of sin, and if he do not cry with Paul, Quis liberabit me? Who shall deliver me. Till we come to this, to feel the burden of sin, and to be weary of it, we are the sons of wrath, and every man may call himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A wretched man. Here is pride and vanity clothing of us, here is gluttony and drunkenness feeding of us, here is the mouth full of evil words, the hands of violence or bribes, giving or taking; the day, the night, the year, spent in pleasure and recreations; Gods Sabbath is neglected, God's Word not regarded, he time served, the humours of sinful men observed, and when these things are no burden to the bearers thereof, there is wrath gone forth from the Lord against them: and if timely repentance do not stand in the gap, it will break in upon them that do such things, like a flood, and no man shall escape that is pursued by this judgement. Let me therefore entreat you to hear a word of exhortation, Give not the members of your body's servants to sin. Give not; for indeed, what have you to give, seeing you brought nothing with you into the world? and what have ye that you have not received? or if you will needs be giving, hands off give not the members of your body, for your body is the temple of the Holy Ghost, or should be, if you would give so comfortable a guest welcome; or if you will give your bodies away, do them not the wrong to put them out to service; for they are bought with a price, the dearest pennyworth that was ever bought; their liberty cost the binding, their sanity the breaking, their ease the smart and aching, their life the death of the holiest body that ever lived upon earth. Or if you will needs give your body a servant, let it not be to sin, for that is ponderous in the weight noisome in the stinch, bitter in the smart; the burden of sin is the wrath of God. Here let me awake your thankful hearts to an acknowledging consideration of that great redemption performed by Jesus Christ to his Church, who came to take this burden upon him, and to ease us of it; Agnus qui tollit peccata, the Lamb that taketh away sins from us, that he might wash us in his blood: upon himself he bore our infirmities, and God made the iniquity of us all to meet on him. He did not rob us as Israel did the Egyptians, of our jewels of silver, and jewels of gold; he only took our infirmities and our sins from us; and whereas once we might have said with Cassiodore, Quantitas delicti mensura est repudii, the quantity of the fault is the measure of the judgement; for by our sins we might have taken measure of the wrath and judgement of God; now there is an uns●aled height, an unsounded depth, and unbounded breadth of love which hath said to the Church of the whole burden of sin, Cantantes ut eamus, ego hoc te fasce levabo, let us sing as we go, I will ease thee of this burden. 2 The punishment here threatened is a burden to man. 1. Homini. Issacher under his double burden, saith; that rest is good, he found rest amongst his burdens. But there is no peace to the wicked man; a sinner that hath any sense of sin will say as David, Non est pax ossibus meis propter peccatum; There is no rest in my bones, because of my sin, he was so overcharged with the fear of God's judgements, that sometimes he doubted that God had forgotten to be merciful, and that he would be no more entreated. Who can stand in thy sight when thou art angry? I can tell you who could not stand; not the Angels that kept not their first estate, heaven; was too hot for them, God cast them down, ejecit, conjecit, dejecit, rejecit, subjecit; and that anger is yet their burden and shall be for ever. The first tenants of Paradise could not; they fled from the face of God, and the curse of God lay heavy upon them. Cain confessed, his punishment more than he could bear; the old World all but eight persons sunk under this wrath, and were drowned in the great deep. The transgressing Cities suffered the consuming and tormenting flames of fire and brimstone. The very earth trembled and shaken, Psal. 18. the foundations also of the mountains moved and quaked, because he was angry; smoke went out at his nostrils, and consuming fire out of his mouth. Beloved, let me tell you what I fear; never any times did more put almighty God to it to reveal his anger from heaven, and to rain down burdens upon the sons of men; for the clearer the light of the Gospel shineth, the more his expectation is of walking in the light; but our knowledge is rather floating in the brain then working in the obedience of our life. Christ saith, It shall be easier for Sodom and Gomorrah in the day of the Lord, then for those of that generation to whom the light appeared in his Ministry so clear and glorious; and yet they love darkness better than light, because their works were; evil. Great is the weight of a millstone hanged about our neck, and we cast therewith into the bottom of the sea: yet the burden of God's wrath he sayeth, is much heavier than that. And yet we make no care nor conscience, and live without fear of this anger; we do this and that great wickedness, and sin against God, and provoke him to anger with our actions and inventions, as if the Lord saw not this, as if there were no knowledge in the most High; As if he could not pluck his hand out of his bosom; as if we had stolen away his sword, and his quiver full of deadly arrows. I beseech you my brethren; do not so wickedly; your oaths and blsalphemies, your pride and vanities, your cruelty and oppressions, your frauds and circumventions, your abuse of God's good creatures in excess and wantonness, they are all gone up to heaven, and awake vengeance and challenge the God of mercy to declare his justice. Doth not some part of the Church now in the Palatinate and in Bohemia groan under the burden of war, wherein the goods, the liberties, the lives of men, Christian men, professors of the same faith, with us do lie at the stake, and blood toucheth blood. Doth not our neighbour Church in France tremble for fear of a new massacre? hath not the sword of violence tasted already of Protestant blood? do not the Jesuits the incendiaries of the Christian world, blow the coal and incense the King thereof to grassation and destruction of all that have not the mark of the beast, either openly in their foreheads or secretly in their hands? and dare we anger our God who gives us the early and the latter rain, who crownes our land with peace, and the daughter of peace plenty! Shall we flatter ourselves, and say that although we do wickedly, this burden shall not fall upon us? let us pray for them, and amend our own lives, and sin no more lest some worse judgement do fall upon us; for we shall else find too late that the wrath and judgement of God is too heavy a burden for us to bear. 2 The wrath and judgements of God, they are a burden to God, 2. Deo. he professeth it. As I live saith the Lord, I delight not in the death of a sinner: he calleth upon his Israel, why will ye perish O house of Israel? When he punished his people, how heavy was the burden of their punishment upon him? He smarted under his own rod; the burdens that he put upon his people wearied him. Why should you be stricken any more? Isay. 1.5. The whole head is sick and the whole heart is faint? From the sole of the foot to the head, there is no soundness in it, etc. Truly God doth bear with us in a double sense; for he doth forbear our punishment in expectation of our amendment, and he doth suffer with us in our sufferings; he is our father and every stripe he layeth on us smarteth upon him. O grieve not the Spirit of God by whom you are sealed up to the day of your redemption. 3 The word of God threatening sin is a burden. 1. To God. 2. To the Prophet. 3. To the People. It is a burden to God to threaten judgement, 1 Deo. he loves to speak us fair, and to speak and treat kindly with us, to draw us with the cords of men, and with the bands of love, to be as one that taketh off the yoke; for he knoweth whereof we be made, for he made us and not we ourselves: he will allure and persuade Japhet to dwell in the tents of Shem. If Adam do transgress his one commandment given to him in Paradise, he tarrieth expecting when Adam will come to him to acknowledge his fault, and cast himself at his feet to seek mercy; if Adam will not, he will come to him; but it shall be the cool of the day first, and he will call him to account, but yet so fatherly that he cannot execute the law without preaching the Gospel; he cannot banish him the earthly Paradise till he have opened to him an heavenly. He cannot threaten till he have promised; he cannot punish till he have pardoned. 3 This is a burden to the Prophet, and that two ways. 2 Prophetae. 1. In respect of his fidelity to him that sendeth him. 2. In respect of his zeal. 3. In respect of his charity and compassion to them to whom he is sent. 1. In respect of his fidelity. It is a burden to him to keep in the word of this Prophecy, he cannot conceal it. When Jeremy found the people incorrigible, and that the word of God in his Ministry was despised and made his reproach. Then I said I will not make mention of him, nor speak any more in his name: Jer. 20.9. but his word was in my heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay. Some carnal men do confess that it is true that we must preach the judgements of God against sin, that is our trade; but let children fear those bugbears, they know as well as we can tell them that God is merciful, and his mercy is above all his works. It is true that we must preach judgement against sin, for we have fear of the burden of all those sins of others which we reprove not, to fall upon ourselves. If thou givest him not warning, his blood will I require at thy hands. Therefore this word of excommunication, Ezek. 3 18. is our burden and we must not conceal it. 2. In respect of his zeal. For the Prophets of the Lord and his holy Ministers, beholding the sins which they do daily reprove to come up so fast, as though they had never laid the axe of God's judgement against the root of that corrupt tree; the zeal of God's glory so stirreth them that they cannot hold ●ut they must strike with the sword of the Spirit, they must lift up their voices like trumpets, they must tell the house of Jacob their sins. Jeremy doth express this to the life. Therefore I am full of the fury of the Lord, Jer. 6.11. I am weary with holding in, I will pour it out upon the children abroad, etc. Let not the sensual and carnal man call our threaten of sin our own rave, and rail: and our comminations of judgement, the intemperate issue of our own choler. Jeremy calleth it The fury of the Lord. And so long as we reprove justly, and mingle none of our own heat with the fire of God's altar, we shall kindle a fire in the bones of the sinner which shall give him no rest, but his conscience shall say to him as Nathan said to David. Thou art the man. 3. In respect of his compassion. Do not think that it is any joy to us to reprove or to threaten, St. Paul is loath to use the rod. Jonah will rather run away from God than he will carry the news to Niniveh that it must be destroyed. Many walk of whom I have told you often, and now tell you weeping. We shall find as soon as we are passed this first verse, that this Prophet did feel the burden which he did see; and the grief he took for them, turned his Harp into mourning, and his Organs into the voice of them that weep; every tender heart avoideth being a messenger of evil news, but their feet be beautiful that bring glad tidings, tidings of peace. 3. The word of threatening is a burden to the people to whom it is sent. 1. Judaeis, non Chaldaeis. 1. To the Penitent. 2. To the Impenitent. 1. To the Penitent; it is an heavy burden to them to think how they have provoked God to anger, and have drawn out his sword against themselves. They that truly fear God, when they hear their sins threatened, do retire themselves into their chambers, they weep and deplore their iniquities. Hezekiah hearing the Prophet threatening his life He turned himself to the wall, Isa. 38.2, 3. he prayed to the Lord; and Hezekiah wept sore. Never think that you hear the threaten of God with any profit till you feel the burden of them oppressing, and the edge of them drawing blood on you. Lachrymae be sanguis animae. The Lion roareth, and all the beasts of the forest do tremble: a tender son that hath done a fault, and heareth his father threatening to punish him, findeth that threatening so great a burden to him, that he can give himself no rest till he have recovered his father's favour. 2. The very Impenitent who have any sense of the terror of the Lord, feel God's threaten heavy: it will make Ahab that sold himself to do wickedness, put on sackcloth, and crown his head with ashes and go mourning, if he hear that God's anger is stirred to bring evil upon his house. Even Absalon an ungracious son is impatient of living out of his father's presence; and he setteth Joabs' corn on fire for neglecting the mediation which might bring him to his father's face. Esau will seek his father's blessing with tears; and what would not Balaam give that he might die the death of the righteous? Surely God is a consuming fire, and if coals of this fire are kindled in the bosom of the impenitent, and their damnation doth not sleep, but is awake in them, in the accusation of their guilty consciences to begin their hell even here on earth. Hab. 1.2. O Lord, how long shall I cry, and thou wilt not hear; even cry out unto thee of violence, and thou wilt not save? Here this Habakkuk, this Wrestler doth begin his wrestling: for what is this whole Chapter but a serious Expostulation and complaint? wherein the Prophet, 1. Contesteth with God himself. vers. 2.3, 4. 2. He bringeth in God denoucing his own intended judgements against Judah and Jerusalem. vers. 5.6, 7, 8, 9, 10, 11. 3. He returneth again to expostulate with God. vers. 12.13, 14, 15, 16, 17. 1. He contesteth with God. Wherein 1. He challengeth him for not hearing his prayer. vers. 2. 2. For showing to him the sins of the people. v. 3.4. In the first observe. 1. What the Prophet did, 1. He cried, 2. He cried long, 3. He cried to him. 2. What cause he had. Of violence 3. What success. 1. Thou wilt not hear. 2. Thou wilt not save. To give some light to that which followeth, let me first admonish you that it may well be gathered, by the title that is here given to Habakkuk the Prophet, that he was sent by Almighty God to preach to the jews to reclaim them from their evil ways, and to still the noise of their crying sins: and prevailing nothing with them, to bring them to repentance, he prayeth and cryeth to Almighty God for his judgement upon this People, to punish their many sins: and God not hearing him, nor giving way to his anger to correct them, the Prophet moved with the zeal of God's glory, wrestleth with God, and contendeth with him for his rod upon them. 1. What the Prophet did. 1. I cry, he lifteth up his voice against this People his brethren; for it is twice expressed. 1. He cryeth; then he resumeth it, he saith, he cryeth out; this is a thing that God doth use to take special notice of, expectavi Justitiam & ecce clamour. It is said of Abel, that being dead he spoke; Moses saith, it was voxsanguinis, a voice of blood, & God said that voice cried to him out of the earth for vengeance. The Cry of a Prophet one of God's Secretaries, to whom he revealeth his will; one of God's Chaplains, to whom he committeth the Ministry of the Revelation of his will; one of God's Saviour's, to whom he committeth the office of saving his People; the crying, the vociferation of one of God's Seers, who cries not out of passion or humane perturbation, but from a secret inspiration illuminating him and showing him things to come; One of God's holy ones whom the zeal of God's glory doth inflame with this earnestness, the grief of man's rebellion doth provoke to that loudness. Such a cry cannot spend itself all into air and Sun, and perish with the noise it makes. 2. He was no Son of thunder to make some sudden rattling noise, and then cease. He cried loud, he cried long, How long shall I cry? if the weakness of his voice could not penet rate the ear of God vi by force, here was saepe cadendo, by often falling. So David got an hoarseness in throat with crying loud and long to the Lord; and our Saviour hath commanded that kind of importunity in Prayer, and the Prophet will give God no rest till he hear and answer; for the Prayer of the just, if it be fervent, prevaileth with God: zeal is an holy fire, the flame of it ascendeth to heaven, and penetrateth all the passages till it come to God. Cold and perfunctory devotions intermitted and given over, do not prevail with God; they please him best that use most violence, for the kingdom of heaven suffereth violence. 3. Unto thee; he directeth his prayers aright; for Baal's Priests may cry from morning to night, & may cut and launce their flesh, and make many signs of zeal and earnest importunity without success, because their God heareth not, his eyes see not, his ears hear not, his hands handle not, there is no breath in his mouth to give them answer. But the cry of the Prophet went up to God, who beholdeth ungodliness and wrong, that he may take the matter into his own hand. Thus fare we have seen what the Apostle did. 1. He cried. 2. He cried loud. 3. To God. 2. What cause had he to cry. For violence; this is fully and largely expressed in the second part of his contestation with God, ver. 3, 4. I therefore only observe here two things. 1. That he complained not without great provocation, for violence was Gods own complaint and quarrel against the old world. The earth is full of violence, Gen. 6.13 and behold I will destroy them with the earth. It was God's quarrel against Edom, for thy violence against thy brother jacob, shame shall cover thee, Obad. 10. and thou shalt be cut off for ever. 2. We consider where this violence was; not of Esau against jacob, but of jacob against jacob, as Isaiah describeth it: Every man eating the flesh of his own arm, Manasseh Ephraim, and Ephraim Manasseh, Isa. 9 ult. and both of them against Judah. Civil and Domestic wars in the bosom of the Church, grievances and vexations one of another: these differences it is likely that the Prophets had laboured to compound, and used all means to settle Peace there, but it appeareth that they prevailed not, therefore he complaineth. 3. With what Success. 1. Thou wilt not hear; the Cry of the Prophet was to awaken the justice of God, to chasten his People for this violence; for so desperate was the disease of the Church, that they needed the sharpest Physic to heal it, even the rod of God to correct them. Yet God is so slow to wrath, and so long-suffering, that he would not hearken to the voice of his Prophets as yet, to pull his hand out of his bosom, though they said with David, It is time for thee Lord to put to thine hand. 2. Thou wilt not save. 1. Thou wilt not secure them that suffer violence against the hand of their oppressors; as his not hearing is to be imputed to his mercy and patience, so his not saving is to be imputed either to his wisdom, putting his children to the trial of their faith by afflictions; or to his Justice, making one of them who have corrupted their ways a rod to scourge the other, neither of them being as yet worth the saving, till he had humbled them. The text thus cleared, the doctrines which grow upon this stem and first branch of the Prophet's contestation are these. 1. That the weapons wherewith the holy servants of God do fight against sin are their Prayers to God. 2. That one necessary ingredient in our Prayers is earnestness and importunity. 3. That the zeal of God's glory, and the love of Peace, cannot dispense with tumule and combustion in the Church of God. 4. That God sometimes suspendeth the desired success of the earnest Prayers of his most faithful servants, when they do pray according to his will, and doth not hear them by and by. Of the first of these first. 1. Doctr. The weapons wherewith the holy servants of God do fight against sin, is their Prayers. I find that this People, to whom God had sent his Prophets rising early and sending them, were grown incorrigible: and therefore even the Prophets that loved them, and wished them well, having no other way to reform them, were now put to it to pray against their violence to God. They that had wont to stand in the gap, to turn away ingruent judgements, do take such offence at their ungodliness, that they are put to it to pray to God against them. Thus joseph carried the evil report of his brethren to his father, and made them to be shent, wherein he did a brotherly office to seek their Reformation. The spleen of Habakkuk is not against the Persons of his brethren, they are not so much as named here: he cryeth out of violence. And so Saint Paul saith. The wrath of God is revealed from heaven against all unrighteousness and ungodliness of men. David did thus in a case of violence. Psal. 109.3, 4. They compassed me about with words of hatred, and fought against me without cause. For my love they are mine adversaries, but I give myself unto Prayer: Ego oro. Quaere. How doth it stand with the rules of charity to complain to God of our brethren, and to stir up his indignation against them? Sol. I confess that this asketh an especial tenderness in the servants of God; for to begin here without using other means to reclaim our offending brother, may shake the walls of our charity, and may accuse us of want of love; therefore all those ways of charity must be first tried, as to admonish privately; or not speeding so, join another with thyself in the private chiding of his sin; after failing, to communicate the matter to the Church. If all these supports which we do owe to our brother will not keep him up, then let him be as an heathen, and then is David's Prayer in season. Let the heathen know that they are but men. But in my text here was the body of the Church diseased; the members & parts of the body in arms one against another, only some few of God's holy servants lived with grief in their righteous souls, to behold the ungodly conversation of men nefariously wicked and careless of religion; therefore what other way was left them, but that of David? I will yet pray against their wickedness; take away their ungodliness and thou shalt find none. The Prophets and Seers of former times, have had special Revelations of the Will of God, concerning the ungodly of the earth, whereby they might as boldly use imprecation as deprecation or supplication. We that come short of their measure of the spirit: must not dare to go to the farthest extent of their liberty in Prayer, to pray against our brethren; only thus fare we may with Habakkuk, cry out unto God and make our moan to him for violence. 1. Committing our cause, and the care of our safety unto him, as to a faithful Creator, and so the care and safety of our brethren. 2. Desiring God to bring to an end the wickedness of the ungodly, and to finish their sins. This serveth, 1 To settle faith in God, and to seek our repose only in him in all cross opposals, because he is the sun and shield, and there is no rest but in him; he only over-ruleth all, and evacuateth the counsels, and frustrateth the works of wicked men. He only shall bring it to pass. 2. This serveth to reprove the means that are in use amongst us to reform sin as we pretend, but they are unlawful and ungodly. 1. By public blazing and detecting of offenders, to put them to open shame in the world; for the loss of a good name doth more often harden a sinner, and cause impenitency then reclaim him: for what hath he to boast that hath lost the good opinion of men? love covereth a multitude of sins, and therefore that is an evil tongue that is the trumpet of another's shame. It is charity to make the best of every thing. 2. The same offence is committed in private whispers and secret detractions, and the fault is aggravated by concealing ourselves, as unwilling to justify our accusations. 3. By cursing and bitter calling upon God for his vengeance on them that offend, if the offence touch us, or our friends; for God knoweth without us who to manage his judgements, and cursing it, returneth and smarteth at home. For the Apostle saith it twice. Bless, Curse not. 4. By public plays and interludes, to represent the vices of the time, which though it were the practice of the heathen, which knew not God but afar off, yet in Christian-states it is no way tolerable nor justifyable; to act the parts of evil doers, since the Apostle saith it is a shame to name them, much more to act and personate them. 5. By private conceived libels, after divulged by secret passage from pocket to pocket, from one bosom to another, for which the devisers thereof have no warrant, and to which they have no calling. 6. By Satyrs and Poetical declamations; for who hath sent these into the world, to convince the world? is it not to put the spirit of God out of office, who is sent to convince the world of sin? And who but the Lords Prophets have warrant to lift up their voices like Trumpets, to tell the house of Jacob their sins? Every Emperique man may not profess and practise Physic. There is a College of soule-Physicians, who have a calling to this purpose, and are sent to heal the soars of the People, 1. By their diligent preaching of the World of God to them. 2. By drawing against them, and exercising upon them the sword of Ecclesiastical discipline. 3. By continual prayer unto God to give end to their sins, whereby they do trespass God and good men. 3. This serveth to discourage men from doing evil; for fear of offending the Prophets and Ministers of the Lord, whose righteous souls cannot but be vexed to see their good seed cast away upon barren, stony or thorny ground. For howsoever basely and unworthily we be deemed, if the incorrigible iniquity of men do put us to it to move. Almighty God, by our earnest prayers against them they shall find that as job can do his friends good by his intercession, because he is a Prophet, so the Lords Ministers may awake judgement against such as go on still in their wickedness, and will not be reform. 2. Doctr. Our Prayers must be importunate. The Prophet cried, yea he cried out to the Lord. This importunity is expressed two ways. 1. In the ardency and zeal of his Prayer, it was not oratio a Prayer, but vociferatio a crying. 2. In the continuance of time. How long. Thus must we pray with fervour of spirit; our tongue is the piece of Ordnance, our Prayer is the shot, the zeal of our heart is the powder that dischargeth it; and according to the strength of the charge, such is the flight of the shot. Niniveh cryeth mightily to God. Christ our Saviour cried earnestly to his father, Jou. 3.8. yea with strong crying and tears. Solomon spread his arms abroad; the Publican beat his breast; Christ fell on the ground; David said, My sighing is not hid from thee. Psal. 38.9 The Israelites weeping is thus described, They drew water and poured it out before the Lord. The Holy Ghost doth not furnish us so much with words and phrases in Prayer, as with sighs and groans which cannot be exprost. Paul prayed three times against Satan's Angel. Abraham moved God six times for Sodom. Nehemiah had so spent himself in watching and prayer for his People, that the King observed his countenance changed. Beloved, it is not Prayers by number & tale, as in the Romish Church: nor Prayers by rote, or by the ear perfunctoriously vented in the Church, and for custom said over at home. It is not much babbling and multiplicity of Petitions, or vain repetitions that will send up our Prayers to heaven. Though you stretch out your hands, I will hid mine eyes from you; Isay 1. and though you make many Prayers I will not hear you. The Pharisees wanted powder to their shot, for they prayed in their Synagogues, and in the corners of the streets, but as God saith, Quis requisivit ista, Who required these things? The soul that actuateth and animateth Prayer, is fervour spiritus: the holy zeal of him that prayeth. 2. Duration of time is another testimony of zealous importunity, when our prayer is not a passion, but a deliberate and constant earnestness, holding out as the Apostle saith, Pray continually; not as the Euchites, to do nothing else: but to entertain all occasions to confer with God, and to prostrate our suits before him. Christ spent a whole night together often in prayer; Dan. 10. David day and night. Daniel 21, days together during the time that he eaten no pleasant bread, and was in heaviness. Jonah three days and three nights in the belly of the Whale, made it his Oratory and Chapel from whence he prayed to the Lord. If our sore run, so long we can pray whilst we smart; or if our necessities do press us to importunity, we can hold out long for ourselves. But in my Text the cause is Gods; zeal and God's glory cannot contain itself in the cause of God; 3. Doctr. the Lords people do break his Law and will not be reform; the Prophet of the Lord cannot stand and look on as in the next verse he doth, and see the glory of God thus suffer, but he must awake in the cause of God to bring him to correction. So David. Rise Lord, and let thine enemies be scattered, let them that hate thee fly before thee. And thus for God's glory sake we may with reservation of those that do belong to the election of grace, pray to God earnestly for the confusion of all Zions enemies, and of all that would feign see Jerusalem the true Church of God in the dust. Shall our servency and heat be only for ourselves? if it be the grant of our requests doth quench it, and putteth us to silence: but if the glory of God be that we seek and aim at, the more God heareth our prayers, and granteth our requests the more he inflameth our zeal, and even as it were transforms us into prayer. and what better motive can we give of Christ's so frequent so durant prayers than this: I know that thou hearest me always. Now because long and frequent prayers are a weariness to the flesh, the flesh is no good friend to this exercise; and we do find ourselves in no exercise of Religion more tempted then in this; for this cause watching, and fasting are so often joined with prayer, as the best means to disable the rebel flesh from resisting. Doctr. God sometimes suspendeth the success of the prayers of his servants. There is a case wherein God will not hear at all, though Moses, Samuel, Noah, Daniel, Job do pray to him. In some cases God will hear, but not yet; for he that keepeth the times and seasons in his own power, knoweth best when it is fittest for him to hear. And that was the case of this prayer. God did 1. give them yet more time to repent and seek his face that he might preserve them, and sent his Prophets to them to reclaim them. 2. He did expect if not the conversion of them by fair means, then that after the full taste of the fruits of his patience, they might by the rod be brought to him, when he should change his right-hand. Mutatio dexterae. 3. Or he did expect the filling up of the measure of their sins, that they might have no plea to excuse their ungraciousness. 4. He forbore to stir up the Prophet so much the more to this importunity, that it might be seen that not only their sins, but the Prophet's prayers had awaked vengeance. 5. To declare how acceptable a sacrifice prayer is, he will delay us that we may pray, for with such sacrifices God is pleased; but if we withdraw ourselves, God's soul will have no pleasure in us. Let no man think the worse of this holy service of God, because he presently feeleth not the success thereof: but as the woman of Canaan would not be put off by the Disciples or by Christ himself; Math. 15.22. so that both her request was granted, and her faith commended. If we remember our Saviour's limitation, all will be well. Either if thou wilt; let us set those bounds to our prayers? 1. What thou wilt: 2. In what measure: 3. When thou wilt: 4. In what manner, sicut tu vis; As thou wilt. Vers. 3. Why dost thou show me iniquity, and cause me to behold grievance? for spoiling, and violence are before me: and there are that raise up strife and contention. 4. Therefore the Law is slacked, and judgement doth never go forth, for the wicked doth compass about the righteous: therefore wrong judgement proceedeth. 2. HE contesteth with God for showing to him the sins of the people. vers. 3, 4. For the opening of that Text Why dost thou show me iniquity?] 1. That it is not his own curious search to look into his brethren; I do not say so scrutinously as the Hypocrite in the Gospel, who with a beam in his own eye could yet discern a moat in his brother's eye: no not to behold their gross iniquity. He did not look upon his brethren like an informer to see what fault he could find in them to complain of: he had something else to do; he saith that God shown him the iniquity of his brethren. So he freeth himself of suspicion of malice and evil affection to his brethren. For there may be malice in looking into the vices of brethren, though it pretend desire of Reformation. 2. This cleareth the Prophet that he is not as one of them, no partner with them in their iniquity, seeing they that live in the society of evil practice, and do not communicate with the evil in evil, cannot behold the evil, the object is too near them or gone out of sight. 3. It showeth that God doth not only himself take notice of the evils that men do, but he acquainteth his Prophets and Ministers therewith, which he doth to that end that he may prove their fidelity to him, whether they will discharge their duty to him, and their people to whom they are sent, in telling the house of Jacob their sins, and in labouring to bring them to the knowledge thereof that they may repent. It followeth! Thou dost cause me to behold grievance. Psal 51.8. Wherein he resurmeth what he hath spoken before, and rhethorically amplifieth it: for it is one thing to show, another to cause him to behold. This is an effectual demonstration, as the Prophet David doth pray, Make me to hear joy and gladness. God hath sent his Gospel which is the voice of joy in the tabernacles of the righteous all the world over; have they not heard? Their sound is gone out into all the world, and their word to the ends of the earth. But that is not enough, except God do cause us to hear the same. We preach this Gospel of peace, and we show unto men their righteousness, that is Viam justitiae, how they may be justified in the sight of God: We declare unto men their sins, and show them how the Law of God is broken; but if God do not cause our hearts to behold this, if God do not turn their eyes into themselves, and into their own ways to see them▪ we spend our strength in vain; the scorner goeth away from Church, and wipeth his mouth as the harlot in the Proverbs, and saith, this is nothing to me, because God doth not make his heart smite him for it. God doth not cause him to behold: God doth not open our eyes to see our sins for ourselves only that we may declare them, but for you that we may give you warning of the anger to come. And what did God show him? 1. Iniquity, that is the unjust dealing of the people one with another, as it after followeth. 2. Grievance, either the Grievance which that unrighteousness doth bring upon their brethren, or the grievance wherewith the righteous soul of the Prophet is vexed day by day, in seeing and hearing the evil conversation of them to whom he is sent. For spoiling and violence are before me. 1. Here is Spoiling, that is robbing one another, invading one another's goods and lands, and that done in the commonwealth of the Jews: where God himself was so careful to establish the right of propriety in several, that he divided the land himself, to every Tribe their part, and by a judicial Law set every man his bounds, & taught every man to be content with his own. The commonwealth cannot long last in prosperity where this spoiling is in practice, whether it be by corruption of the Magistrate stopping the course of justice, or by the covetousness of the private man taking advantages to make his brother a prey. This is commonly the worm of peace; for when external wars do cease, then internal digladiations do commonly succeed; then wit and policy and power do put themselves to it to see what they can get; and this is a sin which God taketh notice of, and which he declareth to his Prophets that they may reprove it. 2. Here is Violence also added; for where by fraud, and circumvention, and secret conveyance the spoiling cannot be wrought, there like the Priest's servant that came for flesh for the Priest, they will take by strong hand and by violence that which they would have. This is commonly the war between the superior and inferior, between the strong and the weak; for the weakest here go to the wall. These be signs of a drooping and decaying commonwealth, when cruelty and violence is its own carver, and the poor have their faces ground between the tearing millstones of oppression: when the poor flock pines and starves with hunger. When, Alienas oves custos bis mulget in hora. For they be called filii alieni, strange children that do oppress their brethren. When things are not carried by the Law of Justice, but by the power of violence. And the commonwealth of the Jews were even sick to the death of this disease, at this time when Habakkuk prophesied; for shortly after followed their deportation, and the destruction of Jerusalem, and desolation of the Temple. Let all the Kingdoms of the world take warning by this fearful example, and let not private persons transgressing in this kind, forget what the Lord did to this people. 3. The Prophet addeth Before me: wherein he declareth a double boldness of these sinners. 1. That they professed their opposition, and cared not who saw it; for the holy men of God search not so deep into the manners of men to seek out their faults; neither do they profess themselves students in the affairs of the commonwealth as to observe how things are carried; but if God declare it to them, and cause them to behold it, and if the workers of this wickedness be so bold and open that they care not who see it, this doth prove the sin deeply rooted and high-grown in amongst them. 2. It proves their boldness in sinning, that they durst commit those crying sins before the Prophet the messenger of God sent of purpose to reprove them, and coming from Almighty God to dissuade them from it. Sin at first is bashful and modest, and doth fear the sight of any good man. Seneca the learned Preacher thought it a good thing to keep in unruly desires, and any intemperancy in young men. Prodest sine dubio custodem sibi imposuisse & habere quem respicias: And to live Tanquam sub alicujus boni viri semper praesentis oculis. But when men grow to that height of sinning, that they dare commit their iniquities in the sight of God, and men; in the sight of the Minister that carrieth the sword of God's Spirit, the word of God to reprove it and threaten it, or in the sight of the Magistrate that carrieth the sword of God to punish it, then to use the Apostles word, Sin is out of measure sinful. Such are they that swear and blaspheme the name of God, that talk scurrilously and lewdly, that deprave their brethren maliciously, that drink drunk even before us the Ministers of God's word, as if God had sent us to bid them sin on, and as if we had no commission to find fault out of the Pulpit. They save their own stakes by confining us to the Pulpit, and shutting up our power there; for there they know we may not tax personally, and they think themselves free enough if we smite at sin only in general terms; for such reproofs have no edge but what parricular application doth give them, and therein they are wise enough to favour themselves. It is not nothing that the Prophet doth say that this spoiling and violence was done before him; for his words of reproof will prove them guilty of wilful transgression and contempt of the divine Majesty, as it presently followeth. And he will be both a fearful imprecator against them as he proveth in this Chapter, to call down God's judgements upon them; and he will be a full witness to testify against them before God. And there are that raise up strife and contention. This is a further complaint of the Prophet against this people that they are so fare from peace, that they do pick quarrels one with another, and make matter of strife and contention. This is contrary to the Apostles precept. If it be possible, as much as in you is, Rom. 12. have peace with all men. There be some of that froward nature, and wrangling disposition that cannot contain themselves within the bounds of peace, but they must be ever searching where they may find fault, thinking it best fishing in troubled waters. You see that God taketh notice of such unquiet persons, and detecteth them to his Prophets that they may chide them for it as the Apostle saith, Now I beseech you brethren mark them which cause divisions and offences. You see God marketh them, Rom. 16.17. for it is one of the six things which God abhors, him that soweth discord among brethren. Pro. 6.19. There is great cause why God should abhor such as stir up strife. 1. Because God is called the God of peace, and his Gospel is called the Gospel of peace, and his natural Son became Pax nostra, our peace; and his adopted Sons be children of peace. Therefore those sons of thunder, those boisterous and tumultuous natures must needs be abominable to him whose ways be viae pacis, the ways of peace; for contraries do expel one the other. Contention doth derive itself from two very offensive corruptions in men which are abominable to God, as Solomon showeth. 1. Only by pride cometh contention; Pro. 13.12 and indeed they that think themselves wiser than their brethren, and overween the graces of God in themselves, and think themselves worthy to sit at the helm and to direct all, if they cannot have their own wills in every thing, than they quarrel, and contend with all that oppose them. The proud man God resisteth, for he encroacheth upon his soveraingty; therefore David sayeth that God abhorreth him. 2. Hatred stirreth up strife; Prov. 10.12. that is another corruption in man which God cannot dispense with, because he is charity; and only he which dwelleth in charity, dwelleth in God, and God in him. There be many distastes and dislikes that do grow even amongst friends, because we either want the wisdom to know, or the patience to consider when time is, that there can be no peace between us except we can bear with one another, and forgive one another some infirmities, which the Apostle calleth bearing one another's burdens. It is not that sin of infirmity in our nature that is here complained of, but when men be so perverse and unquiet that they will stir up strife and contention; as David complaineth, They stir up strife all the day long. And when there is not only contention, as in those that secretly work one against another, but there is Jurgium a chiding and scolding too; and that they go so fare in it, that when the Prophet speaketh to them of peace, they prepare themselves to battle; this is hostility to peace. Here all those that disquiet the peace of their brethren, by secret whispers and by open detractions; and all those that molest one another in needless suits of law, all talebearers that carry fire about them to inflame a brother against a brother, do see who takes notice of them; even God himself; and they make the Prophets and Ministers of God like Joseph to carry their evil report to their father: and to complain of them as enemies unto peace; All those that when a contention is laid asleep, do awak it with new suggestions, and stir it up a fresh, and put fewel●o it to inflame it; all which proceeds from an evil root of bitterness in us, and witnesseth against us that surely the fear of God and the love of brethren is not in that place. The Apostle telleth us, That if we be led by the Spirit of God, we are the sons of God. But it is clear that contention and strife and debate are fruits of the flesh, and declare us to be carnal; and flesh and blood cannot inherit the Kingdom of heaven. Those contentions do make us unfit for the service of God, and to perform all Christian offices to one another; and God seeing it for the good of his people, he detecteth it to his Prophets of purpose, that they may seek Reformation thereof. But these did strive even with the Prophets. How fare this unquietness did stretch in this people, the next words declare; Therefore the Law is slacked. By the Law here he meaneth the Law of God that labefactata est, is weakened; or as others read it, lacerata est, is torn in pieces; others, dissolvitur, is dissolved, that is the Law of peace and charity; for the whole sum of the Law is love; that is broken, and no man maketh conscience thereof, or careth to be rued by it: here observe 1. This goeth near the heart of God's Prophet, when he se●th that God is no more set by, and his Law no better regarded; so doth the Prophet complain, I beheld the transgrtssours, Ps. 119.158 and was grieved because they kept not thy word; this complaint than was no humane perturbation, but a sad compaint for the injury done to Almighty God in his Law. And herein we show our zeal of God's glory when we are moved and troubled at the contempt of his Law; for commonly we are full of hear and provocation in personal injuries when ourselves are touched: but we are too cold in the quarrel of God. The holy Psalmist cries out, Away from me all ye that work iniquitiy, for I will keep the Commandments of my God. This is to be angry without sin, when we are provoked against them that violate the holy Law of God. 2. Note how licentiousness was overgrown in this people, and to what an height there sin was come up; when the Law of God which was by God given to them, deposited with them, given with such a charge of keeping it, with such terrible threaten of all declining from it, given with such promises annexed to the keeping of it, was now neglected; the lantern and light to their feet put out of purpose because they love darkness more than light. These two things mutuo se generant, do mutually beget each other. For from the contempt of the Law of God doth arise licentiousness and custom of sinning, and from that licentiousness doth grow a further contempt of the Law. When men live out of the awe of God's Commandments, and will not be kept within the bounds and limits which the Law of God ●oth set them, there can be no hope of their conversion, their estate is desperate the Prophet must repair to God, this is Dignus vindice nodus. It is time for thee Lord to put to thine hand, for they have destroyed thy Laws. Judgement doth never go forth.] 1. Some understand this of the impurity of those wicked men, that God doth see their violence, and how his Law is broken, and yet he keepeth in his judgement, and doth not punish the transgressors, which maketh them to sin boldly; for because sentence is not speedily executed against the wicked, the heart of the children of men is wholly set in them to do evil. In which sense the Prophet doth challenge God of remissness in execution of his judgement, and quickeneth him by this complaint. 2. Others do understand these words of the corruption of all judicial authority amongst them; for where the Law God of faileth, and is not regarded, there can be no seat of Justice; no man can expect that judgement should come from thence: expectavi judicium & excce clamour, there is the stool of wickedness. And that sense doth best agree with this place and the coherence of the Text: For where Religion is despised, the courts of Justice must needs be corrupt. Justice is either turned into wormwood if the Judge be incensed and carry a spleen; for if the Judge be servile and live in fear of some great power, he must take his directions from them, & he must decree as he is commanded; Or if he be covetous, justice is a prize, then win it and wear it. Or if he be partial, as the parties are befriended, so the cause is ended. So that judgement that is upright and uncorrupted judgement, never goeth out; and so the best causes speed worst. You see here was great cause of complaint, when there was neither Religion nor Justice left in that land. It followeth, The wicked doth compass about the righteous; Psal 12.8. so David complained, The wicked walk on every side. And again, Be not far from me, for trouble is near; for there is none to help. Psal. 22. He complaineth of the ungodly, and calleth them Bulls, and Lions; strong Bulls; ravening and roaring Lions. Dogs have compassed me. Where the law of God is neglected, authority and power degenerateth into oppression and tyranny; Vers. 16. men lay aside humanity, and are transformed into brute beasts that have no understanding. There is nothing more dangerous then to be an honest man, and one that feareth God and maketh conscience of his ways, amongst the wicked; They came about me like bees. As the Sodomites came about Lot; and they cry, down with them down with them, and let them never rise again. The Prophet Isay describeth it well; And Judgement is turned away backward, Isa. 59.14. and Justice standeth a fare off; for truth is fallen in the streets, and equity cannot enter. Yea truth faileth, and he that departeth from evil, Vers. 15. maketh himself a prey: and the Lord saw it, and it displeased him that there was no judgement. Christ told us long ago in his disciples; If you were of the world, the world would love you; for the world loves all her own, but because you are not of the world, but I have chosen you out of the world, therefore the world hateth you. You see how they compass about the just men in whom any Religion appears or any care of a good conscience, or any fire of holy zeal; the wicked come about such to quench this fire, and beset such round about that they may not escape them. Let Lot say to the Sodomites, I pray you brethren do not so wickedly, Gen. 19 9 they will press upon him, and threaten him. Now will we deal worse with thee then with them; then they pressed to break the door. Therefore wrong judgement proceedeth.] Because things are carried by the licentious and unbridled will of power, without Religion or conscience of Equity, therefore there is wrong judgement. I understand the Prophet thus; That private injuries and oppressions between man and man were frequent, and the wicked used all means to molest the just; and when they did fly for remedy to the courts of Justice, they were also so corrupt, and did so favour the cause of the wicked, that there they had wrong judgement. The Judges and Magistrates that should execute the judgements of God upon the wicked, and should deliver the oppressed out of the hands of the oppressor, they were guilty 1. Of favouring and animating and abetting the wicked in their ungodliness which they should have punished, for which also they were ordained. 2. Of unjust judgement, punishing where they should spare, and oppressiing whom they should defend. Here was a corrupt commonwealth, and this was the grief of the Prophet, and he had no remedy but to put the scroll of their sins and to spread it before the Lord; and in the behalf of the oppressed to appeal from the courts of men to the tribunal of God. The words thus opened, and the sense cleared, let us consider this text 1. In the total sum: it is a very serious complaint of the Prophet to God. 2. In the particulars of which he complaineth. He complaineth of two things. 1. Of the corruption of the state of the commonwealth of the Jews. 3. Of God's declaring the same corruption to him. The corruption is expressed in three things. 1. In the Conversation. 2. In the Religion. 3. In the Justice of that Nation. 1. In the total: the Prophet doth complain to God seriously, and out of a grieved heart of the people. 〈Complaint is a part of Prayer. 〉 Doctr. Prayer is a pouring forth of the heart to God, wherein we prostrate all our desires to God, and crave his help. Sometimes we call to remembrance the mercies of God, and sum up his benefits, which though it be joined with prayer, and doth pass under the name of prayer, yet is it rather a special and distinct part of God's worship in itself, then properly any member or part of prayer. Sometimes we beg of God supply of our wants, and that we call Petition. Sometimes we plead the cause of our brethren and beg for them▪ that is Intercession. Sometimes we pray against judgement and sin, and that is Deprecation. Sometimes we have cause to complain to God of the sins and transgressions of our brethren, when either the honour of God, or the peace of brethren is violated: so here; this is Imprecation. For when we see that the outward means of reclaiming men from giving offence to God, to the Church and to Christian Religion, do not work effectually to reform them; yet we must not forsake the cause of God so, but make our complaint unto him, and put the matter into his hand. Thus when there was a council held against the Apostles; Act. 4. and therein consultation for the quenching of the light of the Gospel then beginning to shine more clearly, Vers. 17. Peter and John went aside from the council, dismissed with a strait and severe charge to speak no more in that name. They came to their brethren and informed them of these things; and They lifted up their voice to God with one accord. Vers. 24. In that prayer they complain of their enemies. 1. For that which they had done already: For of a truth against thy holy child Jesus whom thou hast anointed, both Herod, and Pontius Pilate, and the Gentiles were gathered together. 2. For that which they meant to do. And now Lord behold their threaten. This also is twice included in the Lord's Prayer; for when we desire that the Kingdom of God may come, we do complain of the enemies of that Kingdom, and desire God to arise and scatter them, and defeat all their designs against the same. And when we pray not to be led into temptation, but to be delivered from evils, we do secretly complain of all those evils which Satan and his wicked instruments do plot against the body of the Church, or any particular members thereof. 1. The reason is because vengeance belongeth to God, and we must remember of what spirit we are, and must not take the quarrel of God into our hands, but leave it to God to see and require. 2. Because the times and seasons are only in his power, and we must leave it to his wise Justice to take the fit time for the conversion or confusion of his enemies, in the mean time resting ourselves on his sure Protection and faithful care of us, 3 Because we may have enemies for the present, who may come to a sight and sense of their sins, and may by our complaint of them to God, receive his saving mercy to reconcile them to the Church, as he did Saul at the Prayer of Saint Stephen, who shortly after became an Apostle, and proved a chosen Instrument of God's Glory. 4. We must complain of these things to declare our zeal of God's Glory, and our holy impatience to see his Commandments despised of men. 5. To show our charity to our brethren, who do suffer by this cruel and wicked world, whose estates we pity, and we go to God as a common father to us all, to take the matter into his own hands. From whence we conclude that it ever aught to be a part of our Prayer, to call upon the name of God by way of complaint of the iniquity of the times in which we do live, that God may give an end to it, and that it may not prevail against his Church, lest the enemies thereof do grow too proud. This manner of complaining and calling upon God for Justice against the ungodly doth not die with us here; the separated souls parted from earth, and from their bodies do retain it. I saw under the Altar the souls of them that were slain for the Word of God, and for the Testimony which they held. Rev 6.9. And they cried with a loud voice, saying, how long O Lord, and holy and true, Vers. 10. dost thou not judge and avenge our blood on them that dwell on the earth. This doctrine yieldeth this fruit of application to our profit. 1. If we ought to complain to God of the wickedness of our brethren, when they do grow incorrigible, it is a fair warning to us to walk warily and with a good conscience before God and man; and that in two respects. 1. That we do not offend our brethren by any means, lest we give them occasion to complain to God of us. It is a dangerous thing to give occasion of offence to any of those little ones that trust in God, and woe be to them that give the offence. It is the praise of Zachary and Elizabeth: Luc. 1.6. that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Apostle doth require this of the Philippians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sine quenela, sine cornibus, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phil. 2.15 Conqueror. You shall find it a great contentment in your heart, and peace in your bones all your life through, but especially upon your deathbed, when you can comfort yourselves with this, that your brethren with whom you have lived, have had no cause to complain of you. But it will be an ornament to your memory, and a second life to your good name when you are departed hence. Let no man neglect the complaints of his brethren, especially of God's Ministers; for where they be just they have swift passage and easy admittance, and most gracious auditors. 2. That we do not so defile ourselves with our sins, that we may complain, and God will not hear us: for there be many more that complain and are not heard, then of those that plain and have audience and redress. For this is much more anger▪ than holy zeal. They had need be very innocent that complain of others. Turpe est authori cum culpa redarguit ipsum. 2. This teacheth us by all means to seek the Reformation one of another; for if by our good council, or by our good example, or by brotherly reproofs, or by the mediation of friends, or by the sharp coercion of the Laws, we cannot destroy sin in them; yet we must not give them over, we must complain to God of them, and leave them to his justice. 2. Let us now review the particulars of the Prophet's complaint. 1. Of the corruption of the state of the commonwealth of the Jews, and therein, I. Of their corrupt conversation, generally expressed in these words Grievance, Spoiling, Violence, Strife, and Contentions; all of them against the Law of the second Table, Thou shalt love thy neighbour as thyself. The sin of uncharitableness corrupteth a commonwealth, Doctr. and maketh all the faithful servants of God complain; it is a crying sin; observe the Prophet's words; 1. Grievance: If you do any thing, or say any thing whereby you do grieve our brother and alienate his affection from us. 2. Spoiling: If we by any means hurt him in his maintenance, either by taking from him that which he doth possess, or by preventing him in that which he should possess by withholding from him the wages of his labour, or by denying the labourer work whereby he should live, or by undervaluing his labour to make it unsufficient to support him: or by bringing up an evil report of him, or by any alienation of his friends from him. 3. Violence: Using strong hand to any of these purposes, which is called sinning with an high hand and a stife neck, abusing power and place to oppression and wrong. 4. Strife: Disquieting our brethren's peace. 5. Jurgium: Provoking them with proud and imperious speeches. These sins corrupt a commonwealth, and overthrow charity, and grieve all such as fear God. 1. Because they impeach the authority and power of God, who hath reserved to himself the dispensation of his own gifts here; for the earth is the Lords, and all that therein is, and he hath given it to the sons of men; whatsoever either honour or wealth any man possesseth, which is not of his gift, that is atcheived by unlawful means, it hath not his blessing, and it is held by intrusion and usurpation. He hath not put man into the world as he did the people of Israel into Canaan to be his own carver, and to take what he can get by strength or policy; they had warrant for what they did there, we have a law of restraint to confine us to lawful ways and means of living: therefore all such violence as invadeth the goods of our brethren is a wrong to him who openeth his hand and filleth with plenty, and doth not bid us arise kill and eat, and get what we can, no matter how. 2. This uncharitable practice doth destroy society, for seeing God for peace sake, hath made a difference between men on earth, some superior, others inferior: some rich, some poor, that there might be a need of one another, to maintain the state of a commonwealth; all they that engross to their own heap, and do only study themselves and their own houses; they corrupt and destroy that common society which ought to be in the members of the body. I read that Pope Adrian the sixth, a monkish man, demanded once of John of Sarisbury his countryman what opinion the world had of the Church of Rome. He answered that. The Church of Rome which should be a mother, was now become a stepmother, and gathered and got all from her own children. The Pope replied with a tale. All the parts of the body did conspire against the stomach, and thought much to labour for that, whereupon they resolved to feed it no longer: but within few days, there grew such a general decay in the state of all the parts of the body, that at last finding their error, they laboured as before for the stomach, and found then that that maintained them all. The Pope's application was, that the Pope is the stomach in the body of the Church; and that though all the members of the body do feed him, yet he gathereth not for himself but for the whole body. It is true, that the father of a Commonwealth is the stomach, from whence all the body as from the root deriveth sap, and nutriment, and therefore all must labour for him: But one body must have but one stomach; and therefore when every man shall rob and spoil and swallow up what he can, the body must needs perish. Again, where that one stomach is good, the body thrives, for that hath not only an appetitive faculty to desire food, and receptive to entertain it, and a retentive to keep it, but a digestive also to distribute it into all the parts of the body. But if the stomach be appetitive, and rapine, and devour all, as in some disease, Caninus appetitus, which is a greedy devourer; or if it be retentive and will part with nothing, but is the hell and grave of all that it receiveth, as in covetousness; or if it be defective in the retentive faculty, and cast up all, as in prodigality and waste: Or if it be ill affected in the digestive faculty, that it feedeth nothing but ill humours, to overthrow the contemperament of the complexions; That is If it feed the sanguine only, and so maintain all kind of wantonness, pride and vanity. If it feed only choler, and so support tyranny and violence. Or if it support only Melancholy, it feedeth sullen and busy projecting wit. Or if it feed phlegm, it sustaineth idleness; if it do not nourish the temperament of these humours in the body, it feedeth diseases and destroyeth the body. Thus was the Commonwealth of the Jews at this time diseased, and only the choler was fed, which brought forth grievance, spoiling, violence, strife: So riches became the faculties of evil doing, and power was the mother and nurse of violence. Our lesson therefore is, Use. if we love the state of the Commonwealth in which we live: and would have the body thrive, of which we are members, we must observe the laws of Christian charity, and common-justice. Justitia tua suum cuique tribuit: charitas tua tuum, we must do all men right and know our own from another man's, and we must distribute to the necessities of our brethren, that there be no complaining in our streets; the elder must labour by good council and good examples to support the younger: the younger by their strength and labour to give subvention and help to the elder; each to know their own, and to think nothing theirs which is not lawfully gotten. Let us remember the severe prohibition of the Law, which not only bindeth our hearts and affections, saying; Thou shalt not steal, nec actu, nec affectu, neither in act nor in desire; but it restraineth our very first thoughts and motions of the mind: Thou shalt not covet any that is thy neighbours. Let us remember how much violence and spoiling, and grievance and strife displeaseth God, and let our brother dwell in peace by us; let us not so much as look upon our brethren with an evil eye to envy their thriving, or with a covetous desire to enrich ourselves with their spoils We see the danger of this Commonwealth of the Jews because of their oppression, and we see the remedy-here used to complain thereof to God; therefore if we with Solomon, Turn and consider all the oppressions that are wrought under the Sun, Eccles. 4.1. and behold the tears of the oppressed, and none comforteth them, and the strength is of the hand that oppresseth them, and none comforteth them: I know no remedy that we have but our prayer to God; for he only is the refuge of the afflicted. If the Minister complain that he cannot be entertained to execute the Priest's office without Simoniacal contracts, or being in the execution of the same cannot keep the tithes and profits of his place from spoil and depredation. If the Soldier complain that in time of peace, he is despised; If the Merchant be hindered in his commerce; the husbandman over-racked in his rent, the labourer either not found work, or not paid their wages. If the common man be exhausted by impositions, and exactions, and the rich man milked by borrow. Whilst the most idle and unprofitable moths of the commonwealth, and the rust of peace doth devour all, and build their nests on high full of the spoils of their brethren; These things tells us, that they that are dead in the Lord are happy, as Solomon saith; they hear not the voice of the oppressor, and they shall not see the evil which this crying sin shall bring upon the living: For you shall see that God heareth the complaints of his holy ones and visiteth the land that transgresseth in these things. The corruption of Religion, even the contempt thereof, is complained of: The Law of God slacked, weakened, despised. Doctr. It is a diseased and a desperate state where Religion is contemned, and where the Law of God is not cared for. 1. The cause is, Reason. because we hold nothing temporal in this life, by any other right then upon condition of our obedience to the Law and Will of God. If thou consent and obey, Isa. 1.19. thou shalt eat the good things of the land. But if ye refuse and rebel, Vers. 20. ye shall be devoured with the sword. Moses repeating the Law of the ten Commandments to the people, Deut. 5.2. calleth it the Covenant which the Lord made with them in Horeb, and the conditions of the Covenant were these, Ye shall observe to do therefore as the Lord your God hath commanded you, Vers. 32. you shall not turn aside to the right hand, nor to the left; You shall walk in all the ways which the Lord your God hath commanded you, Vers. 33. that ye may live, and that it may be well with you, and that ye may prolong your days in the land which ye shall possess. The very introduction into the Law: I am the Lord thy God which brought thee out of the land of Egypt, out of the house of bondage; showeth why God delivereth us from the hands of our enemies, that we may serve him, and that we may thrive and prosper in his service. Therefore, where the Law is slacked, and Religion set at nought, the despisers thereof have no lawful interest in any thing that they possess: but are intruders and usurpers and such as encroach upon God's rights without any plea of right; they are robbers of the just to whom the earth is given, and with whom only the Covenant of God is made. The Psalmist sayeth? Blessed are the undefiled in the way, Psal. 119.1. who walk in the way of the Lord. The idle speculations of secular wise men, and the corrupt affections of carnal men, have sought felicity in other ways, but have not found it. The way of Religion, and keeping the Law of God, never failed any man; for though the faithful man be not justified by his obedience and keeping of the Law, yet the faith of the man is so justified, as St. James saith, show me thy faith by thy works. The way of temporal fullness ●ath misled many, and corrupted the very Jews, of God's people; for why did they oppress and spoil, and grieve, and contend with their brethren, but to mend their own heap? and riches are not but for use. By riches they might have their hearts desire in any thing here below, they might buy it out. Every one observeth the way of his time; if he see that there be no way of rising or thriving in the world, but by such a mediation, the whole address is that way, and that means is wholly studied. If a man see that there is nothing to be had without money, for money any thing, than money is his whole study: quaerenda pecunia primum. And sure if men did see that nothing but virtue and Religion and the fear of God did prefer men, and sufficient worth for the place that they seek, men would study virtue and honesty, and all those parts which might make them worthy of what they seek. But it is no matter, let the men of this world share amongst them things temporal, and let them break and slack the Law of God to humour the present times, as those Jews at this time did of who the Prophet doth complain; I will give them sauce to their meat: For three things well considered will call us away from these temporal desires, and make us despise the world. 1. Though one man had all that this world affordeth delightful, yet all this could not satisfy his unbounded desire, he could not take use of it all, he should have but the beholding of some of it with his eye, and that the least part of the whole. 2. All these things could not give rest and peace to the conscience, or heal the diseased soul, or comfort at the dying hour: they cannot stand in the gap to turn away the judgement of God, they cannot so much as cure the headache, or the toothache, or any disease of the body. When our sins be ripe and ready for the gathering, all the wealth of the world cannot keep out the sickle of vengeance. 3. None of all this sublunary happiness can extend itself to eternity; we brought it not with us, and we must leave it behind us, and as Zophar said, He that hath swallowed down riches shall vomit them up again; job 20.15 God shall cast them out of his belly. Neither do all men tarry till they die to lay down these things; we have heard with our ears, and seen in our own times, how some have outlived great honours, and seen them conferred upon others: we have seen great esteemed rich men break, and their Poverty come upon them like an armed man. On the contrary, the man that keepeth the Law of God with his whole heart, and doth his best to walk conscionably before God and man, that man hath three benefits, which would encourage any man to embrace the law of God with obedience, and they are the three things in this life, most of all to be desired 1. Safety from evils. 2. Comfort within himself. 3. Estimation abroad. 1. Safety. The greatest danger that the just man feareth in this life is the wrath of God; for all other evils be the exercise of his virtue; that evil of God's displeasure is the wound of the soul, for there is no peace where God is angry, but only the terror of the Lord. From this, he that keepeth the law of God is safe; for he knoweth that whom God loveth once, he loveth for ever, and the grace of Election cannot be lost. He may chasten such with the rods of men, but his mercy he cannot utterly take away; for the foundation of the Lord is sealed with this seal, the Lord knoweth who are his. Whom he knoweth he electeth, he predestinates, be calleth, he justifieth, he sanctifieth, he glorifieth. They cannot sinne unto death. He will cover them under his wings, and they shall be safe under his feathers. 2. Comfort within himself. This cometh from a pure fountain of grace, the Spirit of God witnessing to our Spirit that we are the Sons of God, and then the answer of a good conscience to that Spirit, which hath this effect, that the more we do see and feel the failing of all our temporal comforts, the more we cleave to God, and seek our comfort in him. 3. Estimation abroad. 1. They are dear to God, who loveth them, and declareth them heirs of his promises. 2. They are dear to the Son of God, he bought them with a price, and he though it well bestowed on them, he gave them his word in the Holy Ghost to abide with them for ever, and he is gone to prepare a place for them. 3. They are dear to the Angels of God, they pitch their tents about them living, and minister unto them, and when they die they carry their souls into Abraham's bosom. 4. They are dear to their mother the Church of God, who saith to them as Solomon's mother, What my son? What the son of my womb? What the son of my vows? And she is ready to tender her children to God, saying, Lo here am I and the children which thou hast given me. Prov. 31.2 5. They that live in the obedience of the law of God have the testimony of the wicked, for they cannot complain of them: if they do them wrong, they suffer it without seeking revenge: if they need the help of the godly, they give it them without respect of Persons; if they be sick, the faithful pray for them; if they do evil, they reprove them friendly; And when they die, they will rather cast the care of their estates and children upon such as fear God, then upon other men whom they have loved more for their similitude of manners. And note this, they that walk severely in the obedience of God's law, are at the most taxed but for hypocrisy, which showeth that even the world cannot blame them, if they be sincere, and truly and really answerable to their outward Profession. To all this we may add as the full comfort of all, that Godliness hath the promises of this life and the life to come. 1. Of this life, we hold that which we possess in a good right▪ by our obedience to the law of God, and we have God's word and promise for it, that nothing shall be taken from us, if that we do enjoy here but for our greater good. 2. Of the life to come▪ that is double. 1. Here In our good name. In our Posterity a sure house. 2. Hereafter, in glory, fullness of joy. I do not doubt but God hath wrought that sad effect, by the plentiful Ministry of his Word in our Church, that he hath many holy souls here amongst us, which hold the Commandments of God more dear than all that they possess, or that the world hath to give them, and for their sakes God is merciful to our land, and gives us that peace & plenty which many of our neighbour Churches do want. And if God should shut up these in the chambers of death, the candle of the wicked would be soon put out. But we cannot but see that Papists do grow both more and more bold than they have been, whence they have their encouragement, God best knoweth. We see that Schismatics and Separatists are increased, and much of the knowledge that is gotten turneth into swelling and pride, and contention. We see that the Sabbath of God is most neglected, even of those that own God most service, for the abundance of things temporal; we see that profit, and pleasure, and company, and custom of sinning, hath brought the law of God into contempt, with such as are profane. Let such see and consider how God dealt with his own People in such a case, as the next part of this chapter showeth, and let them fear. For us let us know that in keeping of the Law of God there is great reward, and let us learn to love this law, and put our whole strength to the keeping of it, that we may live. And this 1. In sincerity, not with eye-service to be seen of men against hypocrisy. 2. In zeal and fervency of spirit, his word in our hearts must be as a burning fire, jer. 20.9. against cold and perfunctorious Profession, which is the general disease of Professors. 3. With perseverance to the end without any intermission or cessation against Apostasy & back-sliding; even as our great example did, who was obedient to the death, even he bowed down his head and gave up the Ghost. This, and nothing else doth make this life peace, and the next life glory: This is the old and good way, walk in it, and you shall find rest for your souls. 3. The corruption of Justice is another of the Prophet's complaints. Doctr. Corruption of Justice is a dangerous sign of a drooping Commonwealth. The Magistrate sitteth in the place of God, Reas. 1 and he is the common father of the People, and God hath put his own sword into his hand, and commanded him to judge justly between man and man. If either there be no Magistrate, as when there was no King in Israel, the People did what seemed good in their own eyes. Then every man is his own judge, and the stronger prevail against the weaker. Or if the Magistrate be corrupt there goeth forth wrong judgement, & good causes have unequal hear, and right taketh no place. Solon in the Athenian, Cl●o. and Lycurgus in the Lacedaemonian Commonwealth, got them honour in the books of time for their Justice, and Herodotus reporteth, that amongst the Medes, when they yet had no King, Deioces being but a private man, by com-promising contentions betwixt man and man justly and equally, got that reputation amongst the People, that in short time all the causes of the country were referred to his hearing, which got him such a name of doing justice, that when they found it necessary to put themselves under the Government of a King; they found no man so fit to invest in that honour as Deioces, and they with one censent chose him to be their King. And Solomon saith, Prov. 16.12. The Throne is establisted by righteousness. Therefore where justice faileth, God's Ordinance is made an instrument of cruelty, and the King's Throne is set on a slippery place, as we find it exemplified in this Kingdom of the jews, whereof Zephaniah complaineth, Her Princes within her are roaring L●ons, Zeph. 3.3 her ●udges are evening Wolves. And Mica. They build up Zion with blood, and jerusalem with iniquity. Mic. 3 10 The Heads thereof judge for reward. wrose 12. Therefore shall Zion for your sakes be ploughed as a field, and jerusalem shall become heaps, and the mountain of the house, as the high places of the forest. For God cannot long endure that his sword shall he drawn against his People, and that his gods (for he giveth judges his own title) should become lions, and bears, and bulls, and wolves, and devils, amongst the sheep of his pasture. He did the Government than a great honour, who bore in his shield the picture of justice, having in one hand the sword; in the other the states, with this word. Dum illa evincam. But when Tribunalia may be called Tributalia, where judgement is given according to the gifts and rewards that are given, or where corrupt affection serveth its own turn any way from the way of justice. God seethe it, and is angry that there is no judgement, & qui videt requiret. 2. Corruption of justice is a sign of a drooping Commonwealth, because it not only is contrary to Religion, Reas. 2 and the written Law of God, but it is contrary to the Law of God written in the heart of man. For as Lactant. saith well. Radix Justitiae & omne fundamentum; Devin Instit. aequitatis est illud, vide ne facias ulli quod pati nolis. This Counsel is good. Transfer in alterius personam quod de te sentis; & in tuam quod de altero judicas. And if this law of nature must bind all men to do Justice one to another, much more must it oblige those to whom the office of administration of justice is committed, let them make it their own case, and so no wrong judgement shall go forth. For this same Jus naturale is the fountain of all justice, which Religion hath so enlightened, that God having planted true Religion in his Church, the Prophet saith He looked for judgement. The proper application of this text, is to the Magistrate, Isay 5.7. to admonish him to execute the judgements of God justly, Use. 1 that neither the People may have cause to complain of wrong, but may know where to have right done them, neither the Prophets of God may have cause to awake the justice of God against those that manage the sword of justice cruelly or partially, or any way corruptly. But I have none such in this audience to admonish, and therefore I omit that exhortation as unproper for this hearing. For us, if we hear the cry and complaint of our brethren, Use. 2 or feel the smart of oppression in ourselves, we see the danger of it to the State in which we live, threatening it with ruin, and it ought to stir us up as the Apostle doth admonish, to pray to God for his help. I exhort therefore that first 〈◊〉 Supplications, Prayers, 1 Tim. 2.1 Intercessions, and giving of thanks 〈◊〉 made for all men. 2. For Kings, and all that are in authority, that we may lead a quiet and peaceable life in all godliness and honesty. 3. For this is good and acceptable in the sight of God our Saviour. Insurrection against the Magistrate, and deposition of Kings, and violence offered to their Persons even unto death, is a Presbyterian doctrine. Buchanan the Scottish Chronicler our King's first Schoolmaster in his book de jure regni, was the first broacher hereof; who maketh Kings to derive their authority from the People, and giveth power to the People to take away the same if he govern not justly. Against this we have Gods own word, saying, Touch not mine anointed, where he calleth Kings his anointed by a special title, not given to any other Persons, but such as exercise regal Authority all the Scripture through; And if they may not be touched, much less may they be deposed or their Persons violated. And this title is not only given to David but to Cyrus. Thus saith the Lord, Isay 43.1. Lib. 5. to Cyrus mine anointed. For as Ireneus saith, Ind illis potestas unde Cyrus. For so the Apostle, The powers that be are ordained of God. Therefore the Presbytery and Papacy like Herod and Pilate, are friends to do a shrewd turn, when they both put power on the People to right themselves against Kings that do not execute judgement. The Apostle is a better guide, he bids pray for them, and if you consider what Kings then reigned, you will say there could not be worse. I must therefore with the Apostle admonish, let every soul submit itself; Let no man, let not a confederacy of men seditiously and maliciously advance themselves against the Lords anointed: hand off, offer him violence: use not the tongue to curse him: use not the pen against him to libel him: Curse him not in thy heart, touch him no noxious and offensive way: and if subordinate Magistrates do let wrong judgement proceed, appeal from them to him that sitteth on the Throne of justice, who doth drive away all evil with his eye. If he will not do thee right, go in the Prophet Habakkuks' way, wrestle with God by thy prayers, and make thy complaint to him. He heareth the complaint of the poor. 2. He complaineth and chideth with God for showing him all this iniquity and violence. Vid. sup. p. 36. Doctr. From whence we are taught, It is lawful in our Prayers to expostulate and contest with God. Habakkuk goeth fare in this you have heard. Jerome saith, Nullus Prophetarum ausus est, tam audaci voce Deum provocare. Yet we shall find that others have gone very fare this way, David for one. My God, my God, why hast thou forsaken me? why art thou so fare from helping me, Psal. 22.1. and from the words of my roaring? O my God, I cry in the day, but thou hearest me not, and in the night season I am not silent. And he professeth it. I will say unto God, Psal. 42.9. My rock, why hast thou forgotten me? why go I a mourning, because of the oppression of the enemy? David is very frequent in these expostulations, so is holy Job, so is Jeremy, and both these are very much overgone in passion, and therefore examples rather of weakness, which we must decline, then rules of direction to imitate. St. Paul doth give us good warrant for this wrestling with God, it is his very phrase: Rom. 15.30. Now I beseech you brethren for the Lord Jesus Christ's sake, and for the love of the Spirit: that ye strive together with me in your prayers to God. He useth a word that signeth such striving as is in trying of mastery, who shall have the best. And Jacob is a type hereof who wrestled with the Angel till the break of the day, and though he got a lameness by striving with his over-match, yet would he not let him go till he had gotten a blessing. Representing the fervent petitioners that come to God in the name of Christ, as the woman of Canaan did for her daughter, neither the Disciples nor Christ could make her turn aside or be silent. But here is a Quaere: for the Apostle doth say; Quer. Rom. 9.20 O man who art thou that repliest against God? When once God hath declared himself in any thing, how da●e we call him to account, and ask him a reason for any thing he doth? And again the Prophet Isay saith, Isa. 45.9. Woe unto him that striveth with his Maker. Further, is it not contrary to that petition in the Lord's Prayer? Fiat voluntas tua: For doth not the Prophet declare here a dislike of that which God did, as seeming to wish it had been otherwise, when he asketh, why dost thou show me iniquity, and make me to behold violence. The best way to clear this doubt, Sol. is to behold this passion in some chosen servant of God, and see what he makes of it; we will take David for our example, and let us hear him first complaining, and then answering for himself, his complaint is passionate. Will the Lord cast off for ever? Psal. 77.7. and will he be favourable no more? Is his mercy clean gone for ever? Vers. 8 doth his promise fail for evermore? Hath God forgotten to be gracious? Vers. 8. hath he in anger shut up his tender mercies? He recovereth himself, saying, And I said, Vers. 10. this is mine infirmity: but I will remember the years of the right hand of the most high. Surely there be infirmities in the Saints of God, and this expostulation with God is an effect of infirmity: Yet shall you see that this doth no way weaken the doctrine before delivered, that it is lawful to expostulate with God in our prayers. The infirmities of God's servants are of two sorts: 1. Natural: 2. Sinful. We must so distinguish, for when Christ took our nature into the unity of his person; with it he took upon him all our infirmities, but not our sinful ones. For he was like man in all things but sin. Three especially are noted in the story of the Gospel; that is to say, Sorrow: Fear: Anger: 1. Sorrow, for he wept and mourned. 2. Fear, for he was heard in that he feared. 3. Anger, for he did often chide, and reprove, These affections be natural, and so long as they be affections, they are without blame when they exubrate, and grow into perturbations, than they are faulty. For there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the inclination: and there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the inflammation of nature. God who in creation gave these affections to nature, hath not denied us the use of them; yea he hath ordained them as excellent helps for his work of grace in us. Therefore we find fear mingled with faith to keep it from swelling into presumption, that fear is not a sin in the Elect, as some weak consciences ignorantly mistake it; but it is Cos fidei, the whetstone of faith to give it the more edge. As in that complaint of David, My God, my God, why hast thou forsaken me. Where the first part of that complaint is vox fidei, the voice of faith, My God my God: the second is vox timoris, the voice of fear, quare me direliquisti: and we say, fear is a good keeper, it makes us lay so much the faster hold on God by faith; Yea it is a warning to us to avoid any thing that may do us hurt. The wiseman feareth and departeth from evil. Pro. 14.16 Sometimes we find fear mingled with joy; as for example; When the Lord brought again the captivity of Zion, Ps. 126.1. we were like them that dream. They were overcome with joy for their deliverance and restitution, and yet they felt withal a fear, that it was too good to be true, and doubted that it was but a dream. We do not receive any good news but before the hearing of it we fear; Luk. 1.13. the Angel that appeared to Zecharie the Priest found him afraid. The Angel that came to the Virgin Mary found her afraid; so did he that brought the news of the birth of Christ to the shepherds: for all men know that we have no cause to expect any news from heaven, we are so evil and sinful. And although the comforts of God do remove that fear for a time, yet God would not have it quite extinguished in us: for the Prophet biddeth us, Serve the Lord with fear, Psal. 2.11. and rejoice with trembling. And the Apostle doth bid us too, workout our salvation with fear and tembling. Sometimes grief is mingled with faith, as in the poor man in the Gospel of whom Christ said, Dost thou believe? he answered first with his tears, then with his words saying; Lord, I believe, help thou my unbelief. So in the Publican beating his breast, and saying; Lord, be merciful 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 souls. They cry with a loud voice, how long Lord dost thou not judge 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 express 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 Father's will that he should so do; yet in the garden he three times prayed, that if it were possible that cup might pass 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 peremptory for the destruction of Jerusalem and the rejection of the Jews, he sorrowed and wept for the same: which shown his dislike of the thing decreed, though he approved the decree itself and resisted it not. Sorrow is a grief taken by a natural dislike of that for which we grieve. When our parents, wives, children, or friends die, we grieve; 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 natural 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 Prophet's dislike that God should show him this iniquity and violence of the Jews, which was a grief and a burden 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 unlawful deeds. Here was not only an holy grief for, but an holy indignation against the sight of these things which God shown him, and that in the righteous soul of a righteous man. I conclude this point as before with David's words, I deny not that this was the Prophet's infirmity; I deny it to be his iniquity, it was no sin in him. And I again urge my former point of Doctrine, it is lawful 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 showeth 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 God's long-suffering toward the wicked, he showeth it to be an offence to the children of God, that the enemies of God should be so long forborn. 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 public expostulation used in this case to awake the justice of God against the wicked, Reas. 2 doth seem to terrify the ungodly from their wicked ways; for when they see that they that fear God, and walk before him, and with him, are up in arms against them, and bandy their imprecations against them, they cannot but see their estates in great danger. 3. This expostulation of the just doth declare that their yielding to the Will of God in these things which they do without offence to God's dislike, 3 Reas. is not out of natural principles and reasons incident to humanity, but from a supernatural dedition and yielding 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 perform 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 obtain: It is called striving to the mark; Zeal only used in matters of form and ceremony, 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 hue 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 righteousness 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, showing that he had Apostolical 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 Professors of Religion, is such as that both Popery, and Anabaptistry, and other schismatical and sectarious professors are suffered to grow up together with the profession of the Gospel, which could not be if we had zeal proportionable to our knowledge: such as was in David, All false ways jutterly abhor. We see also great corruptions in manners which holy zeal might soon eat out, and without which Religion may bring us to Church, and to the Font, and to the Lords Table, and may rank us with outward professors: but till we grow to such an hatred of sin, as the very patience and forbearance of God toward those that do abominably, and will not be reform, doth disquiet and grieve us, and make us complain, we fail and come short of duty to God. 2. Another complaint of the Church, is of inordinate zeal. Which is, 1. Either in Persons without a lawful calling, seeking to reform things amiss. 2. Or in respect of the things; when men carried with the strong current of opinion, find fault where no fault is, or make the fault greater than it is. 3. Or in respect of times, when men prevent the time, and exasperate the judgements of God, and provoke his justice against their brethren, before they have done all that can be done by the spirit of meekness. 4. Or in respect of time when they express their zeal. First, against those things that may with least hurt to the Church be forborn, till more concerning affairs of the Church be advisedly thought upon. 5. Or in respect of the measure of zeal, if it be more or less than the cause of God requireth. 6. In respect of the mixture of it, if it be commeded with any of our own corrupt and furious perturbations. 2. Seeing therefore we may make so boldwith God as the Prophet here doth; we are to be taught that God is so slow in the execution of his judgements, even upon them that do ill, that till he find that his patience is a burden to his Church, and till he be even chidden to it by his faithful ones, he cannot strike. Wherefore we must both stir up ourselves and our brethren to a serious consideration of this goodness of God, and that which the Apostle doth call The riches of his patience, that we despise it not, that we spend not such riches unthriftily, but bestow it upon our repentance, and making our peace with God. 3. Seeing we may thus call God to account, as the Prophet here doth, and chide his remissness, let us not take it ill at the hands of God if he chide us for our sins, which do well deserve it, and he contest with us for our neglect of our duties, either to him or our brethren. 4. Seeing we have so good warrant for it, when we see any unremedied evils which do threaten ruin to our Church or Commonwealth, which perchance the Minister may be forbidden to reprove or to dissuades, such as these in my text. Violence and oppression, corruption of Religion, and corruption of Courts of Justice, which the Minister in general terms may reprove, but he must not with Nathan say tu es homo, thou art the man, to any delinquent in any of these kinds. This then is the remedy, we may go to God himself, and chide with him for it, without any fear of scandalum magnatum, and in holy indignation and zeal of God's glory, laying aside our own corrupt passions, we may call him to account for showing us and making us to see such things. And I do not doubt but we shall have as good success as this Prophet had, as the next section of this chapter doth declare. Vers. 5. Be hold ye among the heathen, and regard and wonder marvellously: for I will work a work in your days, which you will not believe though it be told you. 6. For lo I raise up the Chaldeans that bitter and hasty Nation, which shall march through the breadth of the land to possess the dwelling places that are not theirs. 7. They are terrible and dreadful, their judgement and their dignity shall proceed of themselves. 8. Their horses also are swifter than the Leopards, and more fierce than the evening Wolves: and their horsemen shall spread themselves, and their horsemen shall come from fare, they shall fly as the Eagle that hasteth to eat. 9 They shall come all for violence, their faces shall sup up as the East-wind, and they gather the captivity as the sand. 10. And they shall scoff at the Kings, and the Princes shall be a scorn unto them: they shall deride every strong hold, for they shall heap dust and take it. 11 Then shall his mind change, and he shall pass over, and offend, imputing this his power unto his God. THese words are the second section of this chapter, and do contain Gods own answer to the former complaint of the Prophet, wherein God declareth how he will be avenged on his own People, for the oppression and violence which they have used, for the corruption in manners, in religion, and in the administration of justice. Let us begin at the words, Verse 5. and search the will of God revealed therein. Behold ye among the heathen, and regard, and wonder marvellously] Here is God himself speaking to his sinful people the jews, and awaking them to behold the anger to come. Here is first the roaring of the Lion, Cap. 1.2. as in Amos. The Lord will roar from Zion, and utter his voice from Jerusalem. This is the thunder: the thunderbolt doth after follow. 1. He biddeth them behold, that is, to take this threatening of God's judgement, and to spread it before their eyes, and to peruse the sad contents thereof. 2. Behold ye among the heathen] He turneth their eyes to the heathen, whom God will now make their sharp schoolmasters to instruct them; for seeing they will learn nothing by the ministry of his Prophets, whom he hath sent to them to chide them, and guide them; and seeing they are not moved with the lamentable complaints of their brethren, groaning under their oppressions, and grievances, and injustice: now he biddeth them to look among the heathen, as to the quarter from whence the following tempest is like to arise: for by them God intendeth to punish the jews. 3. He addeth Regard, for beholding without regarding, and taking the matter into due and serious consideration is but gazing. As the Apostle presseth an exhortation. Consider what I say. God had sent his Prophets to instruct them, and they heard them, but regarded them not. Now he will not be so neglected. 4. He addeth, and wonder maxveilously, attoniti este & obstupescite. Here he prepareth their expectation for some extraordinary judgement; this is that which the Apostle doth call Terror domini, and ira ventura, the terror of the Lord, and the wrath to come. 5. He addeth in general terms the matter of their fear and consternation. For, 1. There is a work to be done. 2. God himself professeth to be the worker. 3. The time is at hand; in your days. 4. The wonder is, that though God himself foretell them thereof, Non credetis, you will not believe. The work to be done is. vers. 6. God threatneth to raise up the Chaldeans against the Jews; he calleth them a bitter and an hasty nation; those shall go all the land over, and drive out or destroy the Jews, and take possession of their land. Chaldaea lay from Jerusalem North; it was a mighty Kingdom; and the chief City thereof was Babylon; Nabuchadnezzar was King thereof; they are to be stirred up by God himself, who, as you heard out of Obadiah, doth use to punish one Nation by another, and sometimes his Church by the Heathen. He gave Israel the promised land upon condition of their obedience to his Law; and now finding them rebellious, he giveth away their land to the heathen; and as before he drove out the posterity of Canaan to plant Israel there, now he will remove them, and give their land to the Chaldeans. God is very terrible in his threaten; for a great part of the Chapter is spent as you see in description of that Nation of the Chaldeans, to fill them full of horror. 1. For the people of that land, Vers. 6. he calleth them Bitter and hasty. Bitter in the execution of that wrath whereof God had made them his Ministers, and hasty in the speed thereof; for the wicked are limited, and if God stayed them not, they would soon swallow up the Church of God; but when God enlargeth them and suffereth them for the sins of the Church to break in upon them, they will come in like a flood that overfloweth and breakketh the banks, and cover all with inundation. 2. They are described to be terrible, Vers. 7. and dreadful, and therein he declareth that he will put the Jews out of heart, that they shall have no courage to resist this invasion; for God will smite them with fear of the adversary power, which fear in them shall open the enemy an easy way to victory. 3. He proveth this; for he saith, Their judgement and their dignity shall come of themselves. His meaning is, that God will not restrain them, but give the Jews into their hands and leave the Chaldeans to be both judges and executioners in their own cause, and to follow the leading of their own will: no Law of God shall awe them, no law of nature, or nations shall limit them, their own will shall carry them to give judgement upon the Jews, and to get them dignity and honour over them. The reason why God will put them into so merciless hands, is given by the Prophet Jeremy. For the Jews have said to Jeremy: As for the word that thou hast spoken to us in the name of the Lord, we will not hearken unto thee; Jer. 44.16. But we will certainly do whatsoever thing goeth forth out of our own mouth. Vers. 17. For this wilful stubbornness God doth now purpose to put them into the power of such as shall be as wilful as they, whose judgement by which they shall judge the Jews, and whose dignity by which they shall exalt themselves, shall follow their own will. He proceedeth to show what preparation they have for war, and therein first of their horses, Vers. 8. in which kind of strength some put their trust as, David saith, Some put their trust in chariots, and some in horses. These horses of the Chaldeans he doth make terrible, in 2. things. 1. They are swifter than the Leopards; he compareth them not with the Roebuck and the Hind so much mentioned in Scripture for speed, nor with the Hare whose speed is to save themselves; but with the Leopards persecuting with swiftness the beasts on which they pray, as he addeth, 2. They are fiercer than the evening wolves; those wolves whose hunger not only leadeth them out to seek prey, but such is their cruelty that they will destroy whole flocks if they can. The Chaldeans did breed horses for the war, whose speed and fierceness is such, that as Jeremy saith, describing the turning of men to their own ill ways, it was like as an horse rusheth into the battle. Yet this were no great terror, but that it followeth, their riders shall be such as shall put them to it. 1. They shall spread themselves: for they were to pass throughout the breadth of the country; that there will be no escaping then by resistance. 2. They shall come from fare, to set up the army, so that they shall be terrible in their number. 3. they shall fly as the Eagle that hasteth to eat; no man shall escape them by flight, all shall be a prey. He proceedeth to describe the easy victory that the Chaldeans shall have of the Jews. Vers. 9 They shall come all for violence. Tota gens ad rapinam veniet: not ad pugnam, but ad praedam; The whole Nations shall come to spoil, not to fight, but to pray. Their faces shall sup up the East-wind, the East-wind it seemeth was the most unwholesome breath of heaven upon that land, within short time withered and destroyed the fruits of the earth, and the hopes of the Spring: The Lord saith, that the faces of the Chaldeans, the very sight of them shall be as baneful, and as unresistible as the East wind. They shall gather the Captivity as the sand: 1. They shall gather together the people of that land to carry them away into captivity, with no more pain than one would take up his vessel full of sand out of the heap, or they shall carry multitudes of the Jews into captivity without number as the sand. They shall scoff at the Kings, Vers. 10. and the Princes shall be a scorn unto them:] Either he meaneth that he shall make nothing of the power of any Kings, either in the land against which he cometh, or amongst their confederates; but shall laugh them to scorn that come to help the Jews, as his vassals. Or he shall easily subdue them, and lead them in triumph whethersoever he goeth, and proudly insult over them. Some extend it so fare as that the Chaldean conqueror shall make Kings his jesters, and parasites, and make himself sport with them. And whereas the strong holds and castles are wont to be a terror to the invador, the Chaldeans shall deride every strong hold. For they shall heap dust and take it: i.e. They shall raise up of the earth near unto their strong holds, such fortifications as shall defend them, and offend the enemy, the very earth of the Jews shall they use against the Jews to overcome them. Then shall his mind change, and he shall pass over. Vers. 11. These words do declare that the Chaldeans, full of victories, and full of pride after this great conquest, shall change their mind, and pass over to some other quest of glory, bigge-swolne with their former prevailings; And he showeth how these enemies of the Jews shall run themselves upon the just displeasure of God, who stirred them up to this war. He shall offend imputing this his power unto his God. From hence cometh the ruin of the Chaldeans, for being puffed up and proud of their victories, they shall not acknowledge the great God of heaven the God of their war, or esteem themselves his agents to chasten the Jews, but shall give the glory of their conquest to their own Idol god. Now in these words thus interpreted, observe 1. The Totall. 2. The Particulars. 1. The Totall, is the answer of God to the grievous complaint and expostulation of the Prophet. 2. The Particulars are two. 1. The Judgement threatened. 2. The executioners of this Judgement very fully and Rhethorically described. 1. The Totall, God answereth the Prophet's complaint, Yieldeth this Doctrine, that God doth hear the complaints of such as have just cause to complain of violence, Doctr. to execute his judgements upon them that offend. The story of holy Scripture is full of examples of this truth. Cain for Abel: vox sanguinis, the voice of blood. The whole old world was punished with a general inundation for the cruelty that was upon the earth; their violence made the Lord repent that he made them. You have heard out of Obadiah, how the cruelty of Edom was intolerable, and God heard the cry of the Church and delivered them, and punished Edom with desolation. And when Israel was in the land of Egypt, in the house of bondage, God sayeth, I have seen, Acts 7 34. I have seen the affliction of my people which is in Egypt, and I have heard their groaning and am come down to deliver them. Even Israel his own people is not spared, Zion his holy mountain, Jerusalem his holy City, is punished for oppression. He doth this First, Reas. 1 In regard of his servants that do complain to him, to let them see the power of their prayers, that he may stir them up in all greivances to commit their cause to him, and not to seek private revenge; Injuriam. as Tertull. Si apud deum deposueris injuriam, ipse ultor est: si damnum, restitutor est. Therefore let not the oppressed wrong their own cause with vexing, Use. and disquieting their own hearts at them that lie heavy upon them; for St. James tells us that. The wrath of man worketh not the righteousness of God. Jam. 1.20. Let them not vent their spleen in bitter curse and execrations which be the voice and language of impatience and impiety, and turn upon us, and all to tear us. But let them seriously complain to God, and he will hear them, and do them right. Let them tarry the Lords good leisure, and they shall see that he will take the matter into his own hand. 1. Either he will take the oppressed out of the world, and give them rest from their labours, and lay them in the beds of ease, and lock them in the chambers of peace till all storms be over, and then he will say, Return ye sons of Adam. 2. Or he will change the heart of the oppressors, and for stony hearts, give them hearts of flesh, and fill them with compassion and tenderness. 3. Or he will restrain the power of the wicked against his chosen, and suffer no man to do them wrong, but will reprove even Kings for their sakes: the rage of man will he restrain. 4. Or he will give the oppressed such a measure of patience and charity as he shall bear injuries without murmuring, and bless them that hate and persecute him. 5. Or he will pour forth his wrath upon the oppressor, and let him feel the weight of his hand; either upon his body by inflicting diseases upon it: or upon his mind, by the troubles of an unquiet conscience; Or upon his family by cursing the fruit of his loins, that they shall be his sorrows by taking ill ways, Or upon his estate by cursing all his gatherings, that though all the streams of profit run every way into his bags, nothing shall make him rich, like the Caspian sea into which many rivers do pour in water continually, yet is it never the fuller; rather like the lean kine never the fatter; Or upon his life, by taking him out of the world, and thereby giving occasion to the afflicted to rejoice. Therefore art thou afflicted? pray and complain, and expostulate with God, for he will hear thee. 2. God heareth the complaint of the just against the oppressors for his name's sake, Reas. 2 for so David urgeth him. Hear me O God for thy name's sake. For it toucheth God in honour when his faithful servants do appeal from the school of unrighteousness where they are oppressed, to the tribunal of his judgement, where they should be relieved, and cannot be heard. You remember when Christ was on the cross, and his enemies had their cruel hearts desire against him, they contented not themselves to be cruel and scornful to him, but they blasphemed also the name of God saying, He trusted in God, let him deliver him now if he will have him. Mat. 27 43 The very theives that were fastened then to the cross on either hand of him, cast that in his teeth. When the wicked prevail against the just, the next word is, Where is now their God? Let us then know the name of God is himself, Use. he cannot deny himself, he hath a name above all things, and a special glory due to that name; he cannot suffer that name to be blasphemed, He will not hold him guiltless that taketh his Name in vain. Therefore in all greivances let us say with David: Our help is in the Name of the Lord, who hath made Heaven and Earth. It is our comfort in trouble that we do suffer together with the name of God, and if we do lay fast hold on that, we shall be delivered together with it; we may well cast our trust upon that name, for, in hoc vinces, in this thou shalt overcome, is the Motto and word thereof, it is a strong tower to all that trust in it. 3. God will hear the complaints of the just, Reas. 3 for his truth's sake; for he hath promised the just, I will not leave thee nor forsake thee. And he hath said He shall call upon me and I will hear him, I am with him in trouble, I will deliver him and he shall glorify me. And David saith. He will not suffer his truth to fail. We have more than his promise, we have his oath against the ungodly. I have sworn in my wrath that they shall not enter into my rest. Ps. 95.11. Use. Let us build then upon this promise, for God is faithful that hath promised; The violent and the oppressor hath part in the wrath of God, as he saith; And I will come near to you in judgement, Mal. 3.5. and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against them that oppress the hireling in his wages, and the fatherless, and the widow, and that turn aside the stranger from his right, and that fear not me, saith the Lord of hosts. Here is God's threatening against two of the sins of this People, violence and the want of the fear of the Lord, whereby the law is slacked. And for corruption of Justice, they that turn judgement into wormwood have their doom. Judgement without mercy shall be showed to them that have no mercy. Let us not therefore fear them, or be troubled at them that go in these wicked ways; for the Judge of all the world will do justly. The cry of the oppressed shall prevail against them. He also will hear their cry and will help them. The Lord is King, the earth may be glad thereof, and the multitude of the Lands may rejoice; for he is known by executing judgement; he is the husband of the widow, and the father of the fatherless. The poor committeth his cause unto him, for he relieveth the oppressed. 2. The particulars of this judgement threatened, contain two things, 1. The Judgement threatened. 2. The Executioners thereof. 1. The judgement threatened is, that he will punish them by the conquering hand of the heathen. This calleth to our remembrance divers points of doctrine delivered out of the prophecy of Oba●iah. 1. That the decrees of God's judgements upon the wicked are constant and unchangeable. 2. That God useth war as one of his rods to punish sin. 3. That all wars are ordained by God; for he stirreth up this war against the Jews. 4. That God punisheth one evil Nation by another. 5. That God giveth warning of his judgements to those whom he fore knoweth to be such as they will take no warning to amend. 6. That God requiteth sinners in the same kind in which they offend. The Jews sin was violence, and violence is their punishment. 7. That the judgement of God upon the wicked and unmerciful, shall be without all mercy. The point that I will now add, Doct. is That the Justice of God doth not spare his own People, if they provoke him. The Jews shall have no favour, if the Prophets and holy men have cause to complain of them. All the promises that God made to Israel are limited by the condition of their obedience, and the law given to them is called the Lords Covenant, because all those promises did follow the obedience of that law; otherwise God stood free to withdraw his mercy from them. So Moses. The Lord made a Covenant with us in Horeb. The Covenant is, 1 Pet. 2.5. You shall walk in all the ways which the Lord your God commanded you, that ye may live, and that it may go well with you, Vers. 33. and that ye may prolong your days in the land which ye shall possess. God himself confesseth, Psal. 89.3. I have made a Covenant with my chosen, I have sworn unto David my servant; Thy Throne will I establish for ever, Vers. 4. and build up thy Throne to all Generations. But yet with condition of obedience, for If his children forsake my law, Vers. 30. Verse 31. Vers. 32. and walk not in my judgements: If they break my statutes and keep not my Commandments: Then will I visit their transgression with the rod, and their iniquity with stripes. So that no promise or oath of God doth give Privilege or immunity to any to offend the law of God. And such is the equal Justice of God, that David though a man after God's heart, although a servant of Gods finding, a king of Gods own anointing, doth confess, If I regard wickedness in my heart, the Lord will not hear me. Moses, his sister Miriam must be a Leper, and shut out of the Camp for murmuring. Moses and Aaron shall not go into the promised land for their want of sure trust in God. For God is no accepter of Persons. Those who are sealed with the spirit of promise, Reas. have their infirmities, lapses and relapses, but as they sin not unto death, 1. The second death, so they can't suffer any other then temporal chastisements: yet these they cannot stop, for by this Physic God doth often purge them and restore them to health; in this fire of tribulation he doth often purge their dross. For some water will serve them to wash them if they be taken in time: for some that have taken rust with God's long forbearance, and their own custom of sinning, fire is necessary to burn out their dross. But none escape; of this all are Partakers; and as personal sins have personal chastisements, so epidemical sins have popular punishments; when a Commonwealth is diseased, what though it be a People as Israel whom God hath chosen out of all the nations of the world, what though he have rooted out the heathen to plant them in, although he have given them a land flowing with mi●k and honey, settled the Priesthood and his Worship, given them his Word, continued them in peace many generations. Yet if they shall use violence and oppression: if they shall break the Law of God, and corrupt the seat of judgement; The Lord will see it, and be angry; and Noah, Daniel and Job, shall not keep out judgement: rather the complaints of the just shall help to hasten the coming of wrath against that land. We have heard also that judgement beginneth at the house of God. 1 Pet. 4.17 When God sent destroyers into Jerusalem, their Commission was, Slay utterly old and young, both maids and the children, Ezech 9.6 and the women, and begin at my Sanctuary. We may say that England hath been for many years, since the restitution of our Religion, God's pleasant plant: Use. he hath given it rest, he hath hedged you, walled it with his Providence. He hath given us peace within, he hath given us victories abroad, he hath kept out the Chaldaeans the Spaniards, whose invincible strength came to possess and divide the land. He hath spoken the word, and we have had multitude of Preachers, Religion and all kind of learning; all Mercature hath flourished, and we have traded to the ends of the world; Mechanical and manual arts have come up to their full growth, we may say, Non fecit Deus taliter, we have peace now with all the world at least in show and pretence. Let not these favours of God swell us, and make us presume in our hearts, that our God cannot be lost to us, to encourage sin; if the sins of the jews be found amongst us, violence, contempt of Religion, and corruption of Justice. God will do a thing in our days, which he that heareth will not believe by reason of our long rest. All the favours of God came in with true Religion; and the contempt thereof will carry them out again; for God is no accepter of Persons as we are Angli, if we were Angeli, he would cast us out of our heaven upon earth, and give our land to strangers that shall punish us, and make them that hate us to be lords over us. 2. The executioners of this judgement; wherein observe, 1. By whom God will punish. 2. How fare the punishment shall extend. 3. What shall become of them whom God doth use as his rods in this execution. 1. By whom? by the Chaldaeans; These are described, 1. By their own fitness for their design. 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 fitness for this execution, they are described to us by these notations. 1. They are bitter. 2. They are hasty. 3. They are dreadful. 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 bitterness, and the action is accelerated with haste, and fortified with strength, and followed with wilfulness, 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 twigs, 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 chap●ers to our purpose. cap. 50. In the 50. he showeth. 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 dissensions of heretics the Catholic faith is strengthened. He is so full to this purpose, to show what good God works out of evil, that I cannot suppress his words. Inimici ecclesiae quolibet errore caecentur, si accipiunt potestatem, Corporaliter affligendi exercent ejus patientiam. Si tantummodo malè sentiendo adversantur exercent ejus sapientiam. diligantur, exercent ejus benevolentiam. But when the Church of God grows foul, and when People of God forsake God, and go in their own ways, than 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, jeremy the Prophet of the Lord doth threaten the same judgement. The Chaldaeans shall fight against this city, and take it; and burn it with fire. Jer. 37.8. Thus saith the Lord, deceive not yourselves, saying, the Chaldaeans shall departed from us, for they shall not departed. 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 own perfection of wisdom and goodness, that he can work good out of evil, and dispose the very vices of men to good. And thus the examples of foul sins in our brethren, do move us, 1. To a loathing thereof; as we read, the Lacedæmonians would make their slaves drunk, and then show them to their children to make them loath drunkenness; and all that have the fear of God, when they see and hear the evil conversation, and evil and profane words of the wicked, they behold in them the ugly face of sin, and are touched at the heart with a detestation of the same. 2. They move us to charity. 1. Charitas incipiens at ourselves 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 evil 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 sin by sin, 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, holiness is humble. God declareth himself King and supreme 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 fuel of the affection, and the whole force of the action be diverted against him. So joseph's brethren full of envy to him sold him into Egypt. What a charity did God work out of it? so the Jews for envy pursued Christ to the Cross; 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 briars and thorns to prick and gore 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 dross, God doth still do all things for the best. The consideration where of serveth, 1. To pacify us against evils, Use. and to lay that storm which either humane passion or inordinate zeal may stir up against sin 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 evil, let it have its course, and expect God's end in at. You see how much Habakkuk was troubled at the sins of the jews; how he did even chide with God for his patience and remissness toward them; you see from thence it is a burden to man to bear the impieties of their brethren, and to behold their uncharitableness: and therefore it is lawful to complain to God of such, and to awake his justice against them. And here in God's answer, you see that God can make use of men of evil natures and ungodly lips to execute his will. Observe the faults of these Chaldaeans, 1. Idolatrous; therefore Religion, and the whole worship of God, and the house of his worship, and the Priests and the Ministers of it were like to pay for it. Woeful is that state that giveth any way to idolatry to enter into it; for Amaziah cannot endure Amos to prophesy near the King. 2. Fierce and cruel, and therefore no mercy to be expected where they may use the sword. 3. Proud and imperious; so that to serve them was the basest vassalage that might be. Such a nation as this will always make a good sharp rod, to scourge the Church when it rebelleth against God. And let that Land into which such a nation doth come, either in a storm by force, or in a calm by treaty to have power therein, persuade itself, that God owes it a whipping, and will not be long in debt. But in all fears, and smart, let the comfort of this doctrine season our hearts, that God doth use the evils that be in men well, and all things shall come to the best to them that fear God. Let us remember our lesson, let us live in the learning and practice of it, fear God and keep his Commandments, and let Satan do his worst, and let the Catholic Bishop and the Chaldaeans his idolatrous, cruel and proud sons, use either their wit or strength against us; si Deus pro nobis, if God be for us, all is well. These thorns shall bear us grapes, and these thistles figs; We had need to consider that in all machinations and actions of m●s chief against the Church there is also the right hand of the most high, dextera excelsi: let us take heed that we do not sinne too boldly with that. Rather let us await the good issue that his holy will shall produce; for all things do work together for our good, if we do fear and serve him. 2. This serveth to soften that hard Doctrine of our Saviour's, Use 2 which goeth so much against the heart of flesh and blood, to bless those that curse and persecute us, and to pray for those that hate us, to love our enemies; for seeing all their actions be governed and disposed by the providence of God, who loveth us so well, that he spared not his own Son but gave him unto death for us, we may promise ourselves good out of all evils that they imagine of execute against us. There be two things which must be considered in our enemies, to quicken this charity. 1. The person of our enemy which teareth (though much defaced) the image of God, and is the same nature with us; flesh of our flesh, and bone of our bone, which we must not hate nor wish ill to. 2. The employment of God in his actions which do offend us; for we see that God stirreth him and setreth him a-work, and manageth the whole operation to his own purpose; Therefore think not our Saviour's Precept an hard saying, who commandeth charity even to an enemy, and love to such as hate us. For even in the injuries they do to their brethren, they do service to God. Yet is not God author of the evil done, but of the good exracted out of that evil, and applied to the benefit of his Church. 2. Their preparation to accomplish this Will of God; 1. In their own persons. 1. Terrible. 2. Wilful. 2. In their military forces. 1. Their horses. 1. Fierce. 2. Speedy. 2. Their riders. 1. Numerous. 2. Speedy. 3. Cruel. 1. For their own persons, no doubt but they should bring with them all the appearance of danger and horror that might be, that God might cast the fear of them upon the Jews; that is number, choice of soldiers, strength of arms. 2. For the forces here named, horses trained up to the field, fleshed in blood with horsemen to manage that fierceness to the destruction of the Jew; This is their preparation, wherein we are taught that When God undertaketh to do a work, he accommodateth all fit means for a full execution. Doctr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things work together; for when he beginneth he will also make an end. You all know that God hath no need of means to execute his Will, his Will is a law to his creature; Yet he chooseth in his great wisdom by visible and sensible means to chasten the rebellion of the Jews, that his ways may be know upon earth, even the ways of his judgements that the earth may stand in awe of him. God would have his Church know, that if he once take displeasure against them; he hath the command of armies to fight against them; for he is LORD of Hosts. Men partners with them of the same nature, shall be fearful and terrible to them, they shall lay aside all humanity, and shall arm themselves with malice and cruelty to destroy them; they shall see that God can put metal into them, and into their horses, and make all their military provisions mortal to destroy them: for who is so great a God as our God. Edom had made peace as you heard out of Obadiah, with his neighbour nations, yet the men of his confederacy put a wound under him. Let us not trust our peace with all the world, especially with them whose religion is a warrant to them to break with us when they see an advantage. Let us make and keep peace with our God, and put our sins to silence which cry out for judgements against us; for if he be on our side, we need not fear the arm of flesh: the horse and the rider too will fall, & fail, as in the example of Israel, he hath a red sea, a judgement of vengeance to follow them: one shall chase a thousand. A thousand shall fall on thy side, and ten thousand at thy right band, but shall not come near thee. There is, Psal. 91.7. there can be no danger to them that have the God of Jacob for their refuge. When armies fight his battles, they are terrible and dreadful; when he is on our side, there are more with us then against us. The name of the Chaldaeans, their fierceness, their hasty violence, their number, their horses, their riders, their whole Preparation for war, do all borrow terror from ego excitabo, I will stir up; it is God that setteth them a work, which putteth this metal into them. Let me learn of the Apostle Saint Paul to apply this terror, to the common use of all those that are despisers of the threaten of God. Beware therefore lest that come upon you which is spoken of by the Prophets. Acts 13.40. And there he citeth these words, ver. 5. I will do a work in your days, which ye will not believe, etc. whereby he showeth. 1. That the Provocation which moveth God to this severe judgement is contempt; therefore Saint Paul saith, Hear ye despisers, for it was spoken at first to such as did slack the law of God, and had no awe or reverence of his threaten and judgements. 2. That this was no singular judgement proper to that nation of the Iews, but common to his People all the world over; for God seeing Religion contemned, and Justice corrupted, that neither a Christian, nor a moral conversation is regarded, he will find Chaldaeans more fierce and hasty and violent nations, to overrun and destroy such a People. Our sins are the edge and point of their weapons. 3. The intention of the Chaldaeans. God worketh as he professeth, in this invasion, and his end is, to punish the over-growing sins of the Jews, the Chaldaeans they work, their end is spoil and enlargement of their dominion. God for his own end giveth way to them and suffereth, that is not all, he worketh with them and accomplish their desire. The Papist and the Anabaptist do both charge the Protestant Church that we maintain God to be the Author of sin. Campian saith, for us, Volens, Suggerens, Efficiens, Jubens, Reas. 8 Operans, & in hoc impiorum scelerata consilium gubernans. And this is one of our paradoxes. Cardinal Bellarmine doth maintain, that all evils are done on earth, only permittente deo by God's permission. Our answer is, That in all sinful actions, two things are to be considered, as Aquinas well teacheth. 1. Ipsa actio, the action. 2. Vitium actionis, the fault of the action. We confess that God is vilens, suggerens, efficiens, jubens, operans, and gubernans in actione, for omnis actio quatenus actio est bona; for deus omnia operatur. In him we live and move, and without his power no action can be performed. It is blasphemy to say or think that any thing is, or can be done against the will, or without the power of God, or that God doth lend his power to any against himself, and his Will, for that destroyeth the Omnipotent Providence of God. But for the evil that is in a wicked action, that deriveth it from the corrupt root of man's sinful nature. Saint Augustine handling this point doth thus exemplify it. Qum pater tradiderit filium, & dominus corpus suum, Epl. 48. ad vincent. & Judas dominum cur in hac traditione deus justus est, & homoreus, nisi quia in re una quam fecerunt causa non una est ob quam fecerunt? In the example in my text God himself hath cleared this truth. For here are the Chaldaeans. 1. Out of a natural fierceness of evil nature, apt to do mischief, and hasty to execute it. 2. Out of a covetous desire to enrich themselves, making no conscience to invade the goods of their neighbours. 3. Out of an ambitious and proud desire, longing to possess a land that is not theirs. Doth God approve these unchristian desires in this idolatrous and wicked nation? We say and believe that God hateth wickedness, neither shall evil dwell with him. Yet for the action of violence. God seethe his people of the Jews for contempt of Religion, and for corruption of Justice, and for violence to one another worthy of punishment, he holdeth them worthy to be punished with violence, and therefore he stirreth up a violent nation against them. He seethe that they live by oppression, and therefore he sendeth oppressors to strip them out of all. He seethe that they live in unbridled licentiousness, and therefore he taketh away their liberty and sendeth them into captivity; he findeth them unworthy of the land which he gave them, and therefore he giveth it away to strangers, and putteth their enemies into possession thereof. Consider all this as malum panis, the evil of punishment, and so God is Author, Suggestor, and operator herein. But consider how the Chaldaeans work in this affair, and God himself acquitteth himself in this text, and putteth it off upon them. Their judgement and their dignity shall proceed from themselves. That which they seek is a project of their own, Verse 7. they know not what God would have done, and as they advise not with him, nor understand that he stirreth them, they acknowledge nothing to him, as it followeth, for they thank their own god for the victory. You do now see Gods good end, and their evil, and in this one action; and Saint Augustine saith, Deus quasdam voluntates suas utique bonas implet, per malorum hominum voluntates malas. Vide Whitak. contra Camp. ratione 8. From hence it cometh that they, which fulfilling the Will of God, which they know not, do fulfil their own Will, which they aim at, have no reward of their service, but rather are after punished for the same, as Hugo de Sancto victore, saith. Quoniam non suâ voluntate, De Sacramenti Ps. 4. c. 15. ad implendam dei voluntatem dirigunt, sed occulta ipsius dispositione. And thus doth Master Calvin teach men, in those places which Campiarae doth slanderously traduce to this paradox, that God is author of sin. The title is Deum ite impiorum opera iti, & animos flectere ad exequenda sua judicia ut purus ipse ab omni labe maneat. 1, Inst. 18. It sufficeth that we see the intention of the Chaldaeans evil, for that condemneth them, and his judgement upon them, which followeth in this chapter, doth prove, that their intention make their whole service corrupt, so that though it pleased God that evil was done against the Jews, they did not please God that did execute the same. The rule is true, that all evil actions are justly judged by the intentions of their Agents, good actions are not so. ⊙ For every good intention will not justify an action to be lawful: as in Rebecca and jacob her son, it was a good intention to seek the blessing which God had decreed, but the act whereby it was attained, was merely unlawful. But an evil intention is sufficient to corrupt any action, though it carry never so specious a show of good. jacob's sons went about a good action, to draw the Shechemites into a conformity with the Hebrews in Religion, the intention of the Shechemites, which made them embrace the motion, was the enriching of themselves by this correspondency, the intention of jacob's sons was to betray them to death, and God punished them both the Shechemites with death, the sons of Jacob with their father's curse. And the Chaldaeans punished the Jews, and sought therein the glory of God only, and gave him the praise of their victory, of whom they borrowed the power of their strength they had been blameless; but their hands concurred with the just will of God, their hearts did not, yet God is just in employing them. The rule therefore is, that he that willeth the same thing which God willeth, & doth the same thing which God would have done sinneth, except he willeth and doth the same thing, in the same matter and for the same end which God projecteth. Let the same mind be in you that was in Christ Jesus, arm yourselves with the same mind. That mind is an armour against the wrath of God; 1. Pet. 4.1. we know we cannot displease him, so long as there is an harmony of our mind with his; that mind is an armour against the revenge of men, for if we be abundant always in the work of the Lord, we know that our labour is not, Eph. 4.23. cannot be in vain in the Lord; for we must be renewed in the spirit of our mind, we must not be like the axe and hammer in the hand of the artificer, which knoweth not who useth it; nor what he doth, nor why; we are living instruments, and our minds must set our hands a-work, we must know what we do, for whom and why, or else our work is against ourselves. We do nothing, but as God doth guide the hand, so he frameth the heart and affections to it, if he do not also enlighten our understandings, and apply our minds to it, we are carried as bruit beasts, we are not led as men. So then I leave those Chaldaeans, though the armies of God at this time, and doing the will of God ignorantly, yet for the corruption of their intention culpable, and in as ill case as they whom they persecute and overcome. All the injuries that we do by word or deed to our brethren, they are done with God's privity, Use. he knoweth thereof, he disposeth them to their punishment who suffer by us, or for the exercise of their patience, or the trial of their charity to them that hurt them, or their constancy in obedience to him. Let us not so much consider what good God doth work out of us to them, as what evil breedeth in our heart, and so no thank to josephs' brethren that he is the second man in Egypt. All the fat of the land of Goshen and the sweet exchange of their pinching famine for a swelling plenty, will not still the clamorous accusing voice of their guilty conscience, for the sin of their evil intention against their brother; for as soon as their father died, their fear revived, they doubted that Joseph would revenge that fault. The old word was animus cujusque, is est quisque, every man's mind is himself, and so when David saith of the just man: the floods of many waters shall not come near him: it is expounded it shall not come so high as his mind to the disquieting thereof: it shall not come so high as his faith to the weakening thereof. Remember this when you pray, fiat voluntas tua, thy will be done; that you desire of God not only a correspondence with his hand, that you may do that which he would have done, but correspondence of Will that you may do it for the same cause. 2. How far the punishment shall extend. 1. To a full Conquest. 2. To a proud triumph. Divis. p. 78 The full Conquest is set forth, vers. 6. They shall march through the breadth of your land to possess the dwelling places that are not theirs. v 9 They shall come all for violence, and shall gather together the captivity as the sand. Wherein is described a full possession of the land of the Jews, and a deportation of the people, a loss even of the birthright and the blessing. The land of Canaan is called the land of promise, for God promised it to Abraham, and swore to him that his seed should inherit it, but by way of Covenant which had reference to their obedience of the law of God, for so Moses forewarned them. If thou forget the Lord thy God, etc. I testify unto you this day, ye shall surely perish, Deut. 8.19. as the nations which the Lord destroyeth before you; so ye shall perish, because ye would not be obedient unto the voice of the Lord your God. And Moses saith unto them. Behold I set before you this day, Deut. 11.26. a blessing and a curse. Blessing, if you obey the Commandments of the Lord, etc. And the curse, if you will not obey. Now God is free of his promise and oath that he made to them, for they have disobeyed him, they have corrupted their ways, they have contemned and slacked the Law of God, therefore they have forfeited their estate in that good land, and their persons stand obliged to the punishment of their disobedience. The lesson is, Doct. that all the promises of God's favour to men, are not absolute but conditional, and are referred to the obedience or disobedience of men. For man is mutable. Reason God is unchangeably just, he must not, he cannot favour disobedience, his love goes not in the blood, but in the faith of Abraham. Israel the posterity of Abraham is no more to him then the posterity of Canaan who had his father's curse, except that Israel do serve him better than they do. He hath told them so by Moses, for seeing there was no merit in them to deserve his love at first, and no means for them to continue his love, but their obedience, that failing, they are to him as heathens. Christ teacheth us, that if any be wilful, and will not obey the Church, he must be to us as an Heathen and a Publican, we can never excommunicate such ex communione charitatis, out of the communion of charity, for as much as in us lieth we must have peace with all men, and we must never hid ourselves from our own flesh, and we must do good unto all men, but we may, we must exclude them, ex Communione Ecclesia, from the Communion of the Church, we must not admit them to our Congregations, nor esteem them members of the Church till they be reconciled. Religion is the knot of true union that knitteth us to God, that uniteth us to one another, that once dissolved, farewel fair weather, we must turn all into chiding and reproof, and as the Apostle saith, come to them with the rod. We must complain of them to God, and awake his Justice upon them. So that if we would keep our land from invasion and depopulation, our persons from captivity and deportation, our goods from direption and deprecation, let us serve the Lord in fear and obedience, in holiness and righteousness before him all the days of our lives. 2. The punishment shall extend to a proud triumph, which is expressed. v. 10. They shall scoff at the Kings, and the Princes shall be a scorn to them, and they shall deride every strong hold. This is another of God's rods: Doct. he punisheth the despisers with scorn and contempt, as you heard out of Obadiah: Behold I have made thee small, Vers. 2. thou art greatly despised. Therefore Saint Paul repeating this prophecy, doth by way of exposition, to show to whom this judgement doth belong, say, Behold ye despisers, and wonder, and vanish away, Acts 13.40. for behold ye amongst the heathen. This is God's own word, He that despiseth me shall be dspised. Yea, as the Psalmist saith, He poureth contempt upon Princes. Two things that are most privileged from contempt shall here suffer it. 1. The Majesty of Kings. 2. The strength of fortifications. But when the supreme Majesty of God is offended and despised, these cannot escape both destruction and contempt. This the generous nature of man doth more fear than any temporal evil: let me ache, and smart, and lose all, but let me not be despised. When the Jews began after the captivity, to build again the walls of the city, they had strong opposition by their enemies, Tobiah and Sanballat, and others, who laboured to hinder the building all they could. But when they despised the Jews, and scorned their work, Nehemiah took it to heart, and grew very earnest with God in complaint against them. For, Sanballat mocked the Jews, and said before his brethren and the army of Samaria Nehem. 4.1. What do these weak Jews? will they fortify themselves? will they sacrifice? will they finish it in a day? will they make the stones whole again out of the heaps of dust, seeing they are burnt? And Tobiah the Ammonite was beside him, and said, although they build, yet if a fox go up, he shall even break down their strong wall. This sends Nehemiah to God, saying, Hear O God, (we are despised) and turn their shame upon their own head. This heavy judgement shall God inflict upon the Jews. The reason is, Reason. because this is the fittest punishment for their pride. Now they shall see, that so long as a People walketh humbly before God, so long they live in glory and reputation; but when God faileth them for their sins, their enemies do prevail against them, and cover them with disdain. When God tried Job with all kind of corporal and temporal calamities in the agony and smart of his passion, he looketh back to the former mercies of God; wherein I observe, that he giveth the first place of his temporal happiness to that respect that was given to him. When I went out to the gate through the City, Job 29.7. when I prepared my seat in the street, The young men saw me, Verse 8. and hid themselves, and the aged arose and stood up. The Princes refrained talking, Verse 9 and laid their hand on their mouth. The Nobles held their peace, Vers. 10. and their tongue cleaved to the roof of their mouth. When the ear heard me, Vers. 11. than it blessed me, and when the eye saw me, it gave witness to me. But in the next chapter recounting the miseries which had come upon him, he gives the first place to contempt. But now they that are younger than I have me in derision, Job 30.1. whose fathers I would have disdained to sit with the dogs of my flock. They were children of fools, Verse 8. children of base men; they were viler than the earth. And now I am their song, Verse 9 I am their byword. They abhor me, Verse 10. and fly far from me, and spare not to spit in my face. Read on at leisure. But thus did the Jews abuse Christ: Is not this the Carpenter? And after they put on him a purple garment, and put a Reed in his hand, and crowned him with thorns, and saluted him scornfully, King of the Jews. They spit on his face, and even hanging on the Cross of pain and shame, they laughed him to scorn. Some refer the non sicut to this especially. Have ye no regard all ye that pass by the way, consider and behold if ever there were sorrow like my sorrow which was done to me: Lam. 1.12 For the grief of contempt must needs be the greatest humiliation, because of the eminency and excellency of his person. And for Christian Religion in the Primitive times of the Church, the common evil opinion of it was that, it was Heresy; but the learned Grecians did call preaching foolishness, ubi sapiens? ubi scriba? The way to avoid this contempt, is humility, Use. a virtue unknown to the moral wisemen of former ages; it is the proper virtue of the Christian. Discite à me quia mitis & humilis. This is the virtue, and he the only teacher of it, the best example of it, the fullest reward of it. You heard from Obadiah to Edom, The pride of thy heart hath deceived thee: Vers. 3. The pride of life is the Queen of vices, as you heard then, it trespasseth the Majesty of God, it turned Angels into devils, and cast man out of Paradise. Hugo. Superbia mihi deum aufert. Humility doth make us think reverently of God, and charitably of our brethren, and worst of ourselves. Saint Paul, of whom I am chief. Humility makes us think all the least favours of God too good for us, and so joineth contentedness with godliness. Contempt cannot smart upon the humble in respect of themselves, but in respect of God who is despised in them; study and pray to God for this grace; this keeps peace in the Church, and quietness in our common conversation; for only of pride cometh contention. Let me once say with Jacob, I am not worthy of the least of thy mercies, and we shall value the very crumbs that fall from the children's table, the least of God's favours will be sweet to us, and God shall be praised for them. And with such as be of a contrite and lowly spirit God will dwell, God himself boweth the heavens, and cometh down to such to visit them, at que humiles habitare casas. Behold I stand at the door and knock. Not at the door of the proud, for their self-love keepeth him out. The humble man is the Lords temple, and he saith, Here will I dwell, for I have a delight therein; I will satisfy their poor with bread, the holy ones shall rejoice and sing: I took David from the sheepfolds, there will I make the horn of David to flourish, I have ordained a lantern for mine anointed. Ver. 11. Then shall his mind change, and he shall pass over, and offend, imputing this his power unto his god. 3. WHat shall become of the Chaldaeans thus victorious. 1. They shall change their mind. 2. They shall pass over. 3. They shall offend. 4. Their fault. 1. They shall change their mind. The prosperous and victorious success of the Chaldaean, shall so infatuate the Chaldaean, that he shall be transported with the pride thereof, and God shall give end unto his violence; God shall change his mind for their sakes whom he reserveth as his remnant amongst the Jews. The rod of the wicked shall not rest on the lot of the righteous. Doct. The wicked are the sword of the Lord, he will not always chide nor strike, but he will put up his sword in his sheath, his arm in his bosom. He guideth the hearts of all men like rivers of waters, which way he pleaseth. It is a doctrine which I lately taught out of Obadiah. Though the Church of God do live under the Cross for a time, it shall not be always so: for as here it is declared, Their mind shall change that afflict her. 1. Because God's quarrel is not against the Persons of men, but against their sins; therefore he punisheth non ad vindictam, but ad emendationem vitae, and it is no pleasure to God to punish his children, therefore he will not always punish, because afflictions are of excellent force to bring forth in his children 1. Contrition. 2. Supplication. 2. He will not always punish, lest the extreme passions of his servants should breed in them a doubt of his love, and so weaken their faith. 3, Lest the righteous should put forth his hand unto sin. 4. Lest the enemies of his Church should grow too insolent. Further we are taught, 2 Doct. that those whom God useth as his rods are limited; when they have executed his will they shall then change their minds: the mind of the Chaldaean was cruelty, and oppression, and covetousness, and ambition; this victory shall change their mind into pride and insolency, so that as the wise man saith, The prosperity of fools shall destroy them. It is a true laying for the most part, that as the good, so the blood riseth; men of low degree, when they rise to high places, men of poor estate when they grow to plenty, even nations, when they overflow their own banks, and overrun others, do change their minds, they have not the same hearts and affections that they had. It is a singular wisdom to use the fullness of prosperity well. The Paradise of God did not content our first Parents, the forbidden fruit seemed to Evah the fairest fruit of the garden, that changed her mind from the obedience of the law of God, to be both a Praevaricatour and a tempter. The sons of God living in prosperity in the favour of God, set their eyes on the daughters of men, and because they looked fair like Eves apple, they changed their mind from living under the religious awe of God, to take them wives by whom the service of God was corrupted: for they that marry with tempters and take them into their bosoms, either presume too much on their own strength, and they tempt God therein: or else they change their minds and religions with them. Can a man carry fire in his bosom and not be burnt? or walk upon burning coals and not be scorched? The Author of the book of Wisdom saith well of the righteous, That he is speedily taken away, least wickedness should alter his understanding, Wisd. 4.11 or deceit beguile his soul. There is a great measure of grace needful to him that would use prosperity well; he must not be wicked; for where the good spirit of God is wanting, there is nothing but unstaidness and inconstancy; but David prayeth, Establish thou me with thy free spirit. David's victories and peace and prosperity, did change his mind, he grew wanton, and to hid that, cruel, and to live in that sin of uncleanness, irreligious till God sent Nathan to him. Ezekiah having rest, changed his mind, and proud of his treasures, shown them to his own disadvantage, and provoked God's anger against him. Experience shows us how the world, and the wealth and honours thereof do corrupt men of good minds before, and changeth their understandings, that Demas will forsake Paul, whom he hath long served; and some disciples will no longer walk with Christ. The cause hereof is because outward things unsanctified to the owner and user thereof, Reason. 1 have no power to establish the heart; for the heart is established by grace, and not with meats, nor with any outward things. Because there is no peace with the wicked man, Reason 2 he must be as violent and as unconstant as the sea, casting up also foam and filth. Because iniquity knoweth no measure, Reason 3 but runneth into all extremes, Virtutisque viam deserit arduae: Their mirth is madness, their music vanity: so their sorrow is sullenness and discontent: Conquered, they are base, and lick the dust from the enemy's foot: Conquering, they are proud, and tyrannize over them whom they have subdued. Thus the mind of the wicked changeth in them. The profit that we may make of this point is great. Use. 1. It discourageth us from greedy seeking of temporal prosperity, because it hath this danger in it to change our minds, and to shift us from vice to vice: wherefore it is a good petition in our holy Litany: Prov. 30.9 In all time of our wealth good Lord deliver us. and that of Agur, Give me not riches lest I be full and deny thee, and say, who is the Lord? 2. It comforteth the oppressed that their oppressors are not always of the same mind, but they may have hope of fairer weather in the greatest storms that do arise, because the minds of their enemies shall change, as David saith, He made them that led them away captive to pity them, for God hath a power in this change, which is mutatio dextrae excelsi. 2. They shall pass over them. Either to some further quest of glory, or they shall exceed their Commission and go beyond the bounds appointed them, either in punishing whom God would have to be spared, or in time, continuing the punishment beyond the time designed. God only knoweth how far he would have his judgement to pass; the Chaldaeans do transgress and pass over this measure, whereby they grow intolerable, and their malice punishable. Or pertransibunt may be referred to their own short domination; for the Chaldaeans were a few years after conquered by the Medes and Persians, as the learned Jesuit Ribera observeth. And we find that Nabuchadnezzar the King of the Chaldaeans felt the smart of this prophecy in his own Person. For he changed his mind and passed over when he became as a brute beast, and was driven from men, Dan. 4.33. and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagle's feathers, and his nails like birds claws. Thus he that passed the bounds of Justice in the oppression of the Jews, and the bounds of modesty in the pride of his victories, is changed in his understanding, and passeth the bounds of common humanity. All this proves that Gods employing the wicked to punish others doth not move them nor derive the favours of God upon them, they cannot keep within any compass. 1. If pertransibit, pass over, do signify a further quest of glory, we are taught hence, that the ungodly are insatiable in their desires, nothing will content them, every victory encourageth to a new war, as we find in all examples of the greatest monarchies of the world, till their own weight ruin them. 2. As this passing over doth signify their going beyond their bounds, we are taught, that they whom God employeth without their knowledge and Privity, do only seek their own ends, neither is God in all their ways. 3. As this passing over signifieth the short joy of their victory, so it teacheth that an ungodly man can never be an happy man, nor a sinful man a wise man; for in short time he will lose that what he hath unjustly gotten; for though God intended the taking away of the jews land from them, he intended it but for a time; he meant the Jews a sharp chastisement, not an eradication. I understand those words of a cessation from any further prosecution of this war against the Jews, for he shall carry away some captive into his own land, and the meaner sort he shall leave behind to husband Judaea, and so shall cease. And this doth strengthen our former doctrine, that those whom God useth as instruments of his Justice, shall at length desist, God will not suffer them beyond his decreed time. 3. They shall offend. Let no man mistake this place, as if God did lay upon them a necessity of offence; but he doth out of his Prescience foretell that they will offend God, as with all their other sins, so particularly with this their service done to him. They are stirred up to this war by God, Doctr. and it is his just will to punish the jews, yet the Chaldaeans that execute this will do offend, which was before proved by their evil intention, and will after more appear in the close of this text; wherein we have charged the action upon God, and the evil of the action upon the Chaldaeans. Doct. 2 2. God foreknoweth the sins of men. He foreknew the fall of Adam, and provided a remedy for it in his eternal counsel. He foreknew the sins of the old world, and provided a judgement to punish them. He foreknew the sins of his Israel, and therefore he made all his promises conditional, and referred them to their obedience. He foreknew the trespass of Judas, the cruelty of the jews, the injustice of the Romans against his son, and he made his death medicinal and cordial for his Church, and a ruin to the enemies thereof; the same stone which was the corner stone of the Church, was a rock of offence to her enemies. This is the ground of God's Justice against the Chaldaeans in the next section of this chapter; for foreseeing how they would offend, He did also fore-decree how he would punish them. He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a seer, for all things are manifest in his sight: the eye of the Lord is over all the world, he seethe both the good and the bad. God forseeth offences before they be come into the hearts of men, as Christ knew Judas would be a traitor before Judas knew it himself; 2 Reg. 13.8. and God by his Prophet told Hazael how cruel he should be, before Hazael was King, and when Hazael though such wickedness could not have bred in him. Am I a dog that I should do this great thing? And Christ told Peter that he would deny him, when Peter protested against it very strongly. 1. Because he knoweth the heart in which sin breedeth, and knows how apt it is to conceive sin. He knoweth whereof we be made. 2. He forseeth the temptations wherewith man shall be tempted. 3. He knoweth what measure of strength and virtue is gone out from him to man, to enable him against these temptations. Use. 1. Let no man therefore flatter himself that he can commit any sin so secretly that the eye of God shall escape it; he knoweth our thoughts long before, there can no darkness hid us from this eye; but the darkness is as light as the day to him, darkness and light are both alike. And if God foresee offences to come, much more doth he remember sins past, and observe sins present. 2. Let this stir us up to the fear of the Lord, which is a continual putting of us into the presence of God, and filleth us with fervent prayers to God to keep us from sin, either from the desire of it, or from the committing of it, or from the punishment of it, by giving us strength to resist sin tempting us, or at least to hate the evil which we do against the law of our mind, transported by the law of our members: or to give us the grace of repentance, that we may turn to him, and break off our sins by righteousness and godly life. This is that petition in our Lord's Prayer, Led us not into temptation. Which petition followeth that former, forgive us our trespasses; for whom God pardoneth, them Satan tempteth most, both because he despighteth God, and because relapse into sins once pardoned is a double danger. And he prayeth God not to lead him into the temptation, because we must not only remember with grief the sins we have committed, but we must consider with fear what sins our infirmities may fall into. Into which God leadeth us, by withdrawing his grace from us, or from which he keepeth and preserveth us by his assisting grace. The foresight of God is in respect of himself and his own perfect knowledge infallible and certain; that will come to pass which he forseeth, and this is his wisdom; though man have a free will to do evil, yet he knoweth how far this his free will shall misled him. And for that cause he hath set such a guard of Angels about the just, to keep them in all their ways that they fall not, to take them up again when they fall, and he hath given his word and lantern to their feet to guide and direct their paths. Yet we may say that this foresight of God may be in respect of the means conditional, and so God may foresee such an event upon some secret condition, which yet by means may be prevented, and not succeed. A great example hereof in David's story. He heareth that the Philistims do rob Keilah, David goeth against the Philistims, 1 Sam. 23. and overcometh, and saveth the men of Keilah. Saul hearing of it, arms his forces to surprise Keilah secretly. David asketh of God; Vers. 12. Will the men of Keilah deliver me and my men into the hand of Saul? The Lord said, They will deliver thee up? Here God foresaw a sin in the men of Keilah which was never committed, but Saul had sent, and God knew the corruption of the heart of those men, and gave warning. Here his foresight in respect of himself was certain, which was, that David should take this warning to escape. But in respect of the success it was conditional, because it hath reference to the means of evasion. So God foresaw the death of Ezechiah by his conditional will deferred; but by his revealed will present: and his revealed will doth not always make necessity of event, but sometimes it is a warning to escape it. Thus God forseeth the spawning of sin in man's life, in the seed or root thereof, which is lust, yet he reveileth means to keep the just from falling into these sins. But for the wicked, he leaveth them to the stream and current of their own freewill, and leadeth them into temptation. For temptation is their punishment. This may stir us up to husband the means of grace, to the best advantage of our souls to keep us undefiled in the way, that iniquity may not have dominion over us. For God's certain knowledge of our evils, will bring forth a certain judgement to punish them. 4. Wherein he shall offend, imputing this his power to his God. The Chaldaeans were not without their God; Nabuchadnezzar their King had made them a god of the best metal, and had set it up in the plain of Durah in the Province of Babel, and called all the People in his Dominions to worship the god which Nabuchadnezzar the King had set up. This god must have the glory of the Chaldaeans Conquest; and what greater dishonour can they do to the living God, then to give his glory to liveless and senseless stocks? 1. Yet it appeareth, that those People, although they knew not the true God, yet they had a knowledge of the Divinity; and so we do hold, that no man is simpliciter Atheos', that is, without knowledge or acknowledgement of some divine power ruling and governing all things. For this is the finger of God, in the heart of the natural man, who though he do not perceive qua D●i, the things of God, yet he perceiveth quod Deus, that there is a God. 2. It appeareth that they did confess a debt of glory due to the Deity; whatsoever they would think worthy to be esteemed their God, they would think it worthy of all ascriptions of honour and glory; which is another truth of the law of God written in the heart of every man, and it is a good principle of nature, it is a lineament of the image of God in man. 3. It also appeareth that they believed the ordinance and moderation of great affairs to depend on the power and strength of their god, because they give him the honour of this victory; for his power, the power which he calleth his, he confesseth to be borrowed for he imputeth it to his God, which also is another beam and ray of heavenly light. But the Lord saith here, they shall offend herein, for God's glory is given away from him, and horrible idolatry is committed. This light of nature doth serve to convince the Chaldaeans that Nebuchadnezars golden image is not, cannot be god, for that is fixed, it moveth not, what wealth it hath in the matter is the King's gift, what proportion or form it hath in the fabric and form of it, it hath from the hand of the workman. But beloved, let me lay open to you the true cause of all idolatry, not only that of the heathen, but even that of them that call themselves Christians: it is want of faith. For seeing God is an invisible essence, and they are loath to worship what they cannot see, and they walk by sense and not by faith, the invisible Deity is by them worshipped in some visible form, and I cannot judge more hardly against them than that They have too much weakness in their understanding to make it necessary that their God must be visible: yet not so much weakness of sense as to judge that Idol to be God which is of their own making. But see how God punisheth them; for seeing they will not worship a God whom they cannot see, he leaveth them to worship that which they can see to be no god. Yet give me leave to commend the Chaldae an for one thing; he doth not assume the glory of this victory to himself, and he findeth the honour of it above humane nature. Therein teaching us to give the glory of all our good successes to him whom we know and believe to be our God, and not to over-ween ourselves herein; for before this chapter shall pass us, we shall find that the Chaldaean will learn to be his own God, and thank himself for his victories, as it followeth, ver. 26. Therefore they sacrifice to their net; For, Nemo subitò fit pessimus. Yet some Interpreters applying this to Nabuchadnezzar, do think, that this imputing of the power to his god, was assuming of it to himself, and that he was his own god: as we read of Alexander, that after his many victories, he was so full of himself as to suffer himself to be flattered with that high appellation. And daniel's story showeth the pride of Nabuchadnezzar high grown; and this sacrificing to their own net, which followeth doth favour this exposition. When I put these things together, they shall offend, imputing this their strength to their God. I find here, 1. Idolatry, imputing this to his God. 2. That idolatry is an offence to God. 1. Idolatry. That the Chaldaean is justly charged with idolatry, here I thus show. Dr. Raynold. de Idol. Whosoever gives Divine Worship to a creature is an Idolater. Lib. 2.1.1 Quisquis creaturae divinum cultum exhibet idolatra est, at Chaldaeus hoc facit; but the Chaldaean doth so, Ergo The first Proposition is cleared, Major. for whatsoever is honoured with the honour of God, is put into the place of God, against that law non habebis Deos alienos, Thou shalt have no other gods. That the Chaldaean is thus guilty, the text convinceth him; he imputeth the force of his war and victory to his god. This is Deus alienus, this is an idol. It is the proper honour to the true God to be custos hominum the Preserver of men: to be Dominus exercituum the Lord of Hosts. This honour the Chaldaean gave to his God. When Rachel said to Jacob, Give me children or else I die, Jacob was very angry with her whom he loved dearly, that she should despoil God of his due glory, and seek it from a creature. Gen. 30.2. And he answered, Am I instead of God? For Plato an heathen Philosopher did confess, quamvis in mortali animante fiat, res tamen divina est Praegnatio, In Sympos. & ab immortalibus est. So when the King of Syria wrote to the king of Israel in the behalf of Naaman the leper, that he might be cured of his leprosy, the King of Israel rend his at that idolatrous demand, and said, Am I a god to kill and give life? so that the honour of God given away from him to any creature is the setting up of an idol in the place of God. The Nicene Synod did condemn the Arrians of idolatry, because they denied the Divinity of Christ, and yet acknowledged divine worship to him. And because Nestorius did affirm Christ to be mere man, and not God, both the Ephesian and Nicene Synods condemned them of Anthropolatry. We do usually offend too much in our ascriptions to the means of any good to us, wherein we wrong God's glory if we look not up to him as the supreme Agent working in that means. Thus in the Church of Rome, Angels by God employed for the service of man, by the overdoing thankfulness of man were honoured with the honour due to him that sent them. Those that leave the service of God, and study men, and apply themselves wholly to their humours, to better their estates, do set up new and strange gods against the true God, and give his glory to creatures, and make their means their idols, do commit idolatry, and break the first great Commandment of the Law. The Romanists cannot clear themselves of this trespass, though Bellarmine their Champion do his best to excuse it. He distinguisheth between images, which he calleth veras rerum similitudines, the true similitudes of things: but he calleth idols false Representations of things that are not. But not to trouble ourselves to examine his frivolous distinction, the image itself of a true thing subsisting, is a creature; and to give that, the honour due only to God, is gross idolatry; for example, that in their Roman Breviary which is directed to the Cross, be it not to the image and representation of the Cross before their eyes, but in it to the Cross itself, is it not idolatry? O Crux ave spes unica, hoc passionis tempore auge piis justitiam, reisque dona veniam. 2. This text chargeth them that they offend, whereby it appeareth that idolatry is an offence; you see how high it reacheth even to the ungodding of the Almighty, and we shall shortly see how sore it smarteth upon the offenders. 1. The devil is the Author of idolatry; Reas. 1 for when God had buried Moses secretly to prevent idolatry, the devil would have discovered the place to move the People to idolatry; that was the strife which Saint Judas mentioneth between Michael the Archangel and the devil about the body of Moses, wherein the Archangel prevailed against him. 2. The devil is a great tempter to idolatry; Reas. 2 Matth. 4. for he assaulted Christ so; si procidens adoraveris me, if thou wilt fall down and worship me. 3. The devil is the chief Agent in the Ministry of the idolatrous Priests, Reas. 3 as the evil spirit offered his service to be a lying spirit in the mouths of Baal's Prophets, four hundred of them at once. 1 Reg. 22.22. The promise of Satan is that which he professed to Christ, to draw men from the worship of God to worship him; and there is no mean: all worshippers that do not worship the true God worship Satan; so the Chaldaean imputeth their force to Satan; for he that is not with him is against him. The use of this point is taught by the Apostle Saint John, Use. 1 John 5.21. Babes keep yourselves from idols, give not the glory of God to creatures. It is an admirable thing in the whole course of the story of Israel, and after of the jews; Moses could tell them; for what Nation is there so great? Who hath God so nigh unto them, Deut. 4.7. as the Lord our God is in all things that we call upon him for? Yet was idolatry their national sin, although upon all occasions they might advise with God, though they had the pillar of fire, the pillar of cloud, the Ark, the Law, the Priesthood, the Temple, and all the oracles of God committed to them. Therefore no wonder if the Chaldaean who had none of this did commit idolatry. These are examples for us; and because we have no fear but of the idolatry of the Church of Rome, we must take warning to keep ourselves from their idols and their idolatry. This we understand is now the study and care of the religious Patriots in the honourable and high Court of Parliament; let us join with them in our Prayers to God for the rooting out of the Romish Religion; let us give God our hearty thanks, that he worketh by his spirit such zeal of the glory of his truth in the godly faithful hearts of the Commons of this land, to stir and rouse up themselves in a matter so much concerning the honour of our God as this doth. For who delivered us from the Spanish violence in 88? And who delivered us from the bloody powder treason in An. 1605? If the gods that our enemies serve, could have prevailed against our God, had we not been as Sodom and as Gomorrah? Therefore let us pray God to preserve us from idols, and from them that love and serve them, of whom I may say truly with David, The words of their mouths are smother than butter, but war is in their heart: Ps. 55.21. Their words are softer than oil, yet are they drawn swords. There can be no hope that those men which will rob God of his glory and give it away to creatures, will ever be true to us. Let every one in the zeal of God's glory show and profess his hatred to idolatry, and his love of the true Worship of God; and as they need the sword of the Lord, and of Gideon, so let us cry, The sword of the Lord, his word in the mouths of his faithful Ministers, and the sword of Gideon: the sword of the religious Court of Parliament against them. Vers. 12. Art thou not from everlasting, O Lord, my God, my holy one? we shall not die O Lord my God, thou hast ordained them for judgement, and O mighty God, thou hast establisted them for correction, 13. Thou art of purer eyes then to behold evil, and canst not look on iniquity; wherefore lookest thou upon them that deal treacherously? and holdest thy tongue when the wicked devoureth the man that is more righteous than he? 14. And makest men as the fishes of the sea, and as the creeping things that have no ruler over them. 15. They take up all of them with the angle, they catch them in their net, and gather them in their drag, therefore they rejoice and are glad. 16. Therefore they sacrifice unto their net, and burn incense unto their drag, because by them their portion is fat, and their meat plenteous. 17. Shall they therefore empty their net, and not spare continually to slay the nations? AFter God hath denounced his judgement upon the Jews, contained in the former Section, now the Prophet beginneth a new wrestling with God, in the behalf of the afflicted members of his Church. The Prophet's speech is addressed to God himself, wherein he first ascribeth to God Eternity, Art not thou from everlasting O Lord my God? He ascribeth to him Holiness, My holy One. And this Pronoune possessive My, doth lay hold upon a special interest that Habakkuk by faith claimeth in God. From which consideration he draweth this cheerful Conclusion: We shall not die O Lord, speaking of himself and of the afflicted in the Church of the Jews, that though God had threatened such an invasion by the hand and power of the Chaldaeans, yet shall it not proceed to their ruin. God will keep his Church; there is a remnant that God will save from the stormy wind, and the tempest, as David saith, the flood of many waters shall not come near them. This faith he builds upon a good foundation; For 1. From the eternity of God, he may conclude, that the love wherewith he loveth his Church is an eternal love, and therefore not to be subject to the power of time. 2. From the holiness of God, he may conclude that all the faithful Jews being an holy seed shall have his favour. Against this it may be objected that God hath revealed himself to the contrary, for he hath before threatened to raise up the Chaldaeans, a fierce and terrible nation, that shall go through the breadth of the land, and shall run like an Eagle and an evening wolf only for prey. What hope then can there be against these? The Prophet answereth that objection. Thou hast ordained them for judgement; and mighty God, thou hast established them for correction. That is, God by his might hath armed them against the Jews to execute his judgement on them, and for castigation and correction of them, Vers. 13. not for eradication. He proceedeth then to expostulate and dispute with God concerning this judgement to be executed upon the Jews by the Chaldaeans; Thou art of purer eyes then to behold evil, and canst not look on iniquity] This is a further Confession of the holiness of God, to whom he attributeth pure eyes, such as cannot behold evil, and look upon iniquity, because that holiness cannot approve ill, and that justice cannot wink at it and leave it unpunished. Otherwise, videre malum non est malum, to see evil is not evil; Gods general view of all things, doth set his eye upon the good and evil. So the Sun shineth upon the just and the unjust, but God is a God that loveth not iniquity, neither shall evil dwell with him: he abhorreth all them that work wickedness; David saith, His soul abhorreth them. So that the Prophet here acquitteth God from any hand in the evil of these Chaldaeans, although he stirreth them up against the Jews; he is wise to use them as instruments of correction: but he is too pure and holy to be Partaker in their sins. From hence groweth the Expostulation following, Seeing thou art so pure and holy that thou abhorrest evil, and hatest all the workers of iniquity; Why dost thou look upon them that deal treacherously? Why dost thou O holy and just God, look on, whilst the Chadaean betrayeth thy People? Mr. Calvin reads Transgressores. Montanus Praevaricatores. Jun. Perfidos, whom the King's Bible followeth. This the Prophet Isaiah calleth a grievous vision. The treacherous dealer dealeth treacherously, Isa. 21.2. and the spoiler spoileth. For the Chaldaean did invade the Jew, both cunningly by treason, and violently by force. He urgeth God further, Why holdest thou thy tongue when the wicked man, that is, the Chaldaean, an idolater and a bloody man, devoureth the man that is more righteous than he: that is, devoureth the Jew, who as bad as he is, is a better man and more righteous than the Chaldaean. He wondereth at the softness and forbearance of God, that can see and be silent to behold so much iniquity. He proceedeth in his complaint: Vers. 14. Thou makest man as the fishes in the sea, where the great ones do prey upon the small ones, and as the creeping things that have no ruler over them, and therefore feed upon one another, who have no law to awe them, but quo quis est valentior, eo violentior, so the Jews are to the Chaldaeans a prey. But the words following do show another thing intended, not a reference of these creatures one to another, but all of them to the fisherman; so the sense is, thou seemest to esteem the Jew no more than thou dost the fishes on the sea, or the creeping things on the earth. For it followeth, They take up all of them with the angle, Vers. 15. they catch them in their net, and gather them in their drag. The Chaldaeans are the Fishermen, the Jews the fishes; and for these they have, 1, The Angle, whereby is meant their fishing for a single Person. 2. Their net, let fall to catch more. 3. Their drag for whole shoals of fish; so that here is no evasion; he that escapeth the angle shall fall into the net; or if he escape the net, the drag shall sweep him away and bring him to the shore. So that he reby all way of evasion seemeth stopped against the Jew, he is put into the hand and power of the Chaldaean, as a draught of fish into the hand of the Fisherman. And all this while the Fisherman thinketh he doth no man wrong, as the Poet saith, Nec patitur Tyrrhenum crescere piscem. For the fish of the sea is esteemed his that can catch him: so shall the Chaldaean fish Jud●a, as if the Jews were fishes, not men, and as if there were no Providence to take care of them, no owner to call them his. Therefore they rejoice and are glad. There is no compassion in them of chaldaea toward the Jew, but as the Fisherman rejoiceth in his draught of fishes, and never looketh upon them▪ with any pity of their lives, but is glad that he hath gotten them: So shall the Chaldaean be glad when the Jews are in his net, that he may carry them into captivity. This victory doth not only make the Chaldaean glad, but he is proud too and boasteth in his own strength, and attributeth his prevailings to his own power, as it followeth. Therefore they sacrifice unto their net, Vers. 16. and burn incense unto their drag: that is, they do thank their own arm, and armies for their victories, and as job saith, They kiss their own hands, because thereby they come to have a fat portion and plenty of meat, so that they give no glory to God; yea, before the Prophet saith from the mouth of God, that they would ascribe the prosperity of their wars to their god; i.e. to their idol, now they will grow so proud, that they will thank their own wit and power for all. The Prophet concludeth with a passionate expostulation: Shall they therefore empty their net and not spare continually to slay the Nations? Vers. 17. Seeing they are a People so lawless, so merciless, so proud, O Lord wilt thou give way to them still, and shall they possess all that they catch, which he calleth, emptying of their net, and shall they not spare continually to slay the nations? Shall they pass thus from nation to nation, and shall they still conquer? is all fish that comes into their net? De verborum interpretatione bactenus. In the further handling of this section, I observe as in the former, two things. 1. The sum and contents of the whole section. 2. The parts thereof. 1. The sum hereof is this: whereas the Prophet at first beholding the sins of the Jews, was moved with an holy indignation against them, and with zeal of God's glory which turned him into a chiding expostulation with God, for bearing so much with them, and therefore did stir up God to judgement to chasten them in the first section of this chapter. Now that God hath answered him in the second, with declaration of his purpose to punish the iniquities of the Jews by the Chaldaeans, whom God would stir up to fight against them, and to prevail: Now in this third section, the Prophet is as much troubled and grieved at their punishment, as he was before at their sin. Now he chides as fast, and disputes as hotly against the remissness and patience of God toward the Chaldaean, as he did before toward the Jew. Before he pleaded the cause of the glory of God's justice, in punishing the iniquity of the jews; now he pleads the glory of God's mercy in sparing them. The first part was imprecation, this deprecation. And herein the Prophet doth declare his mixed affection to the Jews; for out of his hatred to their sins he desired their correction; but now out of his love to their Persons, he prayeth against their punishment, so fare that it may be moderate, as in jeremies' Prayer. Correct us O Lord, yet in thy judgement, not in thy fury lest we be consumed and brought to nothing. Which teacheth us that. Religion hath the bowels of compassion; Doctr. Truly they have no true religion that have no mercy. This is given us in precept with a sicut: Reason. 1 Luk. 6.36 Be ye merciful as your heavenly father is merciful: there is nothing wherein the image of our God doth more shine in man, than his mercy, because that is the heavenly nature; the wisdom of God is too high for us, the power of God too great for us, the justice of God too strict for us; all these virtues of the Godhead be out of the reach of our imitation. The furthest that our Saviour goeth in the pattern and precedent of wisdom, is est ote prudentes ut serpents, Wisdom. Be ye wise as serpents. In innocency, Innocentes ut columba be ye innocent as doves, it is not estote prudentes ut pater vester, Be ye wise as your heavenly father. Concerning fortitude. The mother of Samuel saith, Fortitude. Non est fortis sicut deus. Sicut lo, Solomon hath it: siout quorcus, Amos hath it. Concerning justice, let us take the righteous men at their best, Justice. & then justus fulgebunt ut sol, the righteous shall shine as the Sun; but to misericordes ut pater vester. We must strive to imitate him in mercy, that is, the divine nature, because it is super omni● operadei above all the works of God, and that is the humane nature also, because it is called Humanity, and therefore wel-becometh the man of God. 2. There is nothing that every one of us doth more stand in need of then mercy, Reason 2, without which all the frame of nature would shake and dissolve; it is anima mundi, the soul of the world, it is the juncture of every limb thereof: it is the garment that hideth our nakedness; it is the grave, the sea, that burieth, that swalloweth all our reputed sins; it is the tailor to our backs, the cater to our bellies, the soul that quickeneth us, the strength that supporteth us, the grace that saveth us, the power that raiseth us, the glory that crowneth us. And they that show no mercy, shall have none. 3. The consideration of our own infirmities doth plead for our mercy to our delinquent brother, Reas. 3 not to make the most of their faults, and screw their punishment to the uttermost; rather to save our brethren, Ga. 6.1. and to pull them out of the fire lest we also be tempted: for we have many suits to God for pardon of our own sins; and therefore by the law of Justice let us do as we would be done to, that is, solicit the favour of God for our brethren; and although the zeal of God's glory do put us to it to pray for their correction; that they may be amended, yet considering how bitter the medicine is that healeth sin, let us entreat the Physician to look but on the corrupt humours in the body of the Church to purge them, to take no more blood from the body thereof then may stand with the health of the body. 4. It is a more easy suit to obtain the mercy of God, Reas. 4 then to stir up his anger; for as he is slow to wrath, and long-suffering, and when he doth begin to chide, he will not keep his anger continually: so he is rich in mercy, abundant in goodness; oleum supernatat vino, the oil swims above the wine. Christ his son the character of his father's glory, of his mercy, the true copy of that sicut Pater vester qui est incaelis, as Our father which is in heaven; Of whom Saint Augustine sweetly commenting upon his pater ignosce eyes, father forgive them, saith, De utilet. paen▪ l. 1. he left them not quojusque ejus jam sanguinem possent bibere credentes quem fuderant saevientes, they know how to drink believing, the blood which they shed raging, which is called in the Psalmist Multitudo dulcedinis. Saint Hilary upon the Parable of the parable in the vineyard saith, Ad spem omne tempus est liberum, In Ps. 129 & mercedem non operis sed misericor diae undecimae horae operarii consequuntur. God loves to be solicited for mercy. 4. Because in the contrary jonah had a chiding from God himself, Reas. 4 that he stood more upon the credit of his office, than he did upon the honour of his God that sent him, being so angry at Gods sparing of Niniveh. Wherein God himself pleaded the cause of his own mercy, and justified his suspense of the threatened judgement against johan, etc. David had good cause to choose to fall into the hands of God, rather than into the hands of men, for with God there is mercy. And had Niniveh been in the hand of Jonah, their fasting with sackcloth and repenting, should not have cleared nor calmed the storm threatened. God said, in Niniveh there were more than six score thousand Persons that knew not the right hand from the left: there were a great many more in the nation of the Jews, many also that served God with a true heart, many that was not yet come to the height of sinning, of whom there was hope: many that had drunk deep already to the Cup of affliction by the sins of others who had thereby provoked God. Therefore Habakkuk could do no less than stand in the gap now, and keep out some of this wrath. To make use of this doctrine, Use. and of the holy example of this Prophet, let me use the words of the Apostle to you. Put on therefore (as the Elect of God, holy and beloved. Col. 3.12▪ ) bowels of mercies, kindness, humbleness of mind, meekness, long-suffering. Forbearing one another, and forgiving one another, if any man have aquarrell against any man, even as Christ forgave you, so also do ye. And above all things put on charity with the bond of perfectness. As it is a welcome suit to God, when out of a zeal to his glory you do call upon him for his judgements, to chasten the overgrown sins of the time in which ye live: so it is a pleasing intercession which soliciteth for mercy in Justice: for the pure justice of God will endure an allay of mercy, and we shall have the better interest in his favour, by how much the more we desire more sharers in it. There be good Authors of opinion, that the Prayer of Stephen, Father forgive them, was no weak means of the Conversion of Saul, who was one of his Persecutors. The point is moderation, that neither we should so favour high-grown sinners as not to complain to God of them, nor yet so delight in their punishment, as not to pray against the whole and full displeasure of God: that neither the zeal of God's glory do extinguish Christian compassion, nor the tenderness of pity quench the zeal of God's glory, but that at once we do show our obedience to the whole law, that he that loveth God may love his neighbour also. God himself directed Abimilech to Abraham to pray for him, and the friends of Job to use Jobs intercession, because he loves to be entreated to show mercy. And the rich man in hell would not have his brethren come to that place of torment. Complain then, that is holy passion; but beg easy punishment, that is charitable compassion: the children of God have as many tears to shed for the punishment of their brethren, as for their sins. 2. The Parts are two, 1. The Prophet's resolution concerning the Church and Commonwealth of the Jews. 2. The Prophet's dispute with God. The first containeth an argument. 1. The Antecedent: Thou art from everlasting O Lord, my God, my holy One. 2. The Conclusion; Therefore we shall not die O Lord: thou hast ordained them for judgement, O mighty God, thou hast established them for correction. The Proposition: That God is eternal and holy, needs no proof to such as know God; both are clearly maintained through the whole body of Scripture. 1. The Eternity of God. And Abraham planted a grove in Beer-sheba, Gen. 21.33. Ps. 90.2. and called there on the name of the Lord, the everlasting God. Moses, Before the mountains were brought forth, or ever thou hadst form the earth and the world: even from everlasting to everlasting thou art our God. Saint Paul, Rom. 16.26. speaking of the mystery of the Gospel long kept secret; but now is made manifest, and by the Scriptures of the Prophets, according to the Commandment of the everlasting God made known to all nations. Hast thou not known? Isa. 40.28. hast thou not heard that the everlasting God the Lord; the Creator of the end of the earth, fainteth not? etc. Plato defined God to be aeterna mens sibi ad omnem felicitatem sufficiens, sum bona, & omnis boni efficient in natura. Neither can we rest in the search of causes, till we come to one supreme eternal cause of all things, the Alpha and Omega of other things, of himself without Alpha or Omega. 2. The Conclusion from hence issuing, is: Therefore we shall not die, saith Habakkuk. For as God is eternal in himself, so is he to his Church, and from the eternity of God doth the eternity of Angels and men derive itself, for eternity cannot flow from any thing that is not itself eternal; and we know that the nature of Angels and men is eternal, both of them being by the eternal God created to abide for ever: the elect Angels and men in eternal glory, the reprobate Angels and men in eternal shame and pain. Yet is the judgement of the reprobate in Scripture called by the names of Death, Destruction, Perishing, because these be titles of the greatest horror and dismay, that the heart of man can conceive. Now we have two hopes built upon this foundation of God's eternity, non moriemur. 1. Temporal, that God will still reserve a remnant of the Jews to return again to the possession of their fathers, and to build again the City and the temple, and to renew the face of a Church and Commonwealth: so, non moriemur hoc est omnes, we shall not die, that is not all. 2. Eternal, That God will not utterly cast off his People from his favour, but that although he scourge them with the rods of men, even to a temporal loss of their land, their liberty, and their lives, yet non moriemur, we shall not lose our interest in his promise of a better life. So that the Prophet doth teach us the right use of the doctrine of God's eternity, to assure us against all temporal and eternal evils. And this doth Moses conclude for this Antecedent, Before the mountains were brought forth, Ps. 90.2. or ever thou hadst form the earth, and the world: even from everlasting to everlasting thou art our God. Thou turnest man to destruction, Vers. 3. again thou sayest return ye sons of Adam. From the power of God's Eternity, there is a return for the sons of Adam, as David saith, Thou renewest the face of the earth. Non moriemur, death our last enemy shall be destroyed and perish, we shall be translated from death to life; this is clear: because God hath in eternal wisdom, appointed an eternal redemption for some to an eternal inheritance of eternal glory. This eternity of God is two fold. 1. Eternitas essentiae, Eternity of Essence in himself. 1. Eternitas Providentiae, Eternity of Providence, in respect of his creatures. From the first we conclude the second for if God be in his own nature eternal, he hath also an eternal Providence, by which he governeth all things: his word by which he governeth is also eternal in the heavens. Saint Augustine proveth this point of God's eternity thus, Quaest. 83 l. c. 19 Quod incommutabile aeternum est. That he proveth; Quod semperest ejusdem modi est incommutabile. Such is our God without variableness or shadow of change, and therefore eternal. And whereas from this eternity our Prophet doth conclude Non moriemur, Saint Augustine doth therefore call our eternity immortalitatem, rather than aeternitatem. Anteced-Consequent. 2. Another Argument is here enforced, Thou art holy. Therefore this punishment of the Jews by the Chaldaeans, is for their correction only. Of the Antecedent. God is holy. The Choristers of heaven do attribute it to God three times; in some Greek Copies we read it three times three; nine times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy, The song of Moses is sung in heaven, and that saith, Who shall not fear thee O Lord, and glorify thy name? Rev. 15.4 for thou only art holy? The Seraphims say each one to another. Isa. 6.3. Holy, Holy, Holy is the Lord of Hosts, the whole earth is full of his glory. It was his law. 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 therefore sanctify your selus, Levit. 11.44. and ye shall be holy, for I am holy. So there is 1. Sanctitas increata, an increate holiness 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 holiness which is the attribute of God, is the absolute perfection of God's nature and attributes, his full goodness, 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 dross, which will go out of itself, when the combustible matter is spent. Hear God himself. I am the Lord, the Holy One, the Creator of Israel, your King; Isa. 43.15. This People have I form for myself, Vers. 21. they shall show forth my praise. I but our sins spoil 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 styleth 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 staff of supportation. From the wisdom of God we have all intellectual illumination. From the justice of God, all our integrity. From the Holiness 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 Prophet's faith, which from the Holiness and Eternity of God doth resolve That this judgement of God, Doct. threatened against the Jews, is no more than a temporal chastisement, according to the doctrine taught out of Obadiah. Though God afflicteth his Church, yet he loveth her still. This persuasion 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. Informs hyems reducit Jupiter; Hor. Car. 2. Od. 10. idem, Summovet; non se malè nunc, & olim sic erit. God sendeth fowl weather and fair, 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 yourselves 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 Holiness 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 fullness 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 jews 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 jews 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 son 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 God's mercy, though they feel the contrary, and therefore being in one contrary they do believe another. Thus even when they feel the burden of their sins, they believe their justification; for the heavy-laden seek Christ for case. When they feel misery, they believe blessedneesse, for they know, Blessed are they that mourn. When they feel correction they believe, for he chasteneth every son 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 Egypt, Heb. 1●. 27. By faith he forsook Egypt, 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 punishment, God himself assumeth it to himself. Shall there be evil in a city, Amos. 3.6. and the Lord hath not done it? Malum poenae the evil of punishment. So Moses, Ps. 90.7. For we are consumed by thine anger, and by thy wrath are we troubled. So David. Ps. 39.11 When thou with rebuke dost correct man for iniquity, thou makest his beauty to consume away like a moth. 1. Because every sin is a trespass against God, as David, Tibi, Reas. 1 tibi, soli peccavi, Against thee only have I sinned; for every sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transgression of the Law, and therein God is offended and he is a jealous God, visiting the iniquity of the fathers upon the children. The trespasses against our brethren in the breach of the second Table, be immediate sins against God. For as when the plate is not cut for the mint, to clip it is no breach of the law, but when it hath the stamp impressed, and is coin, then to clip or wash, it is treason, not for the matter, but because of the stamp. So the matter of our brethren is but earth, and the violation of it is but the defacing of earth: but bearing the image of God in it, it is a trespass against him whose image is therein ensculpted, to wrong it. 2. Because every punishment, as it is poena a punishment, Reason. 2, so it is vindicta a revenge, and God layeth claim to that by Prerogative, vindicta mea my revenge; no man can take the sword out of his hand: it is virga tua, saith David, thy rod. 3. Because none but God can search the heart where sin breedeth, Reas. 3 and knoweth how to proportion punishment to the sin. Punishment is the Physic of the Church; as Augustine, Quod pateris medicina est, non paena, that thou sufferest is thy medicine, not thy punishment. He only knoweth how to temper the medicine for the health of the Patient, for he knoweth whereof we be made, he only can work good out of evil. 4. Because there is none but God that doth whatsoever he will, none but he can ordain or establish judgement: Reas. 4 the judgements are called judicia dei the Judgements of God; in that cruel execution done upon Christ in our flesh, Acts 2.23. as there were the wicked hands of the Jews and the Romans, so there was the determinate counsel and foreknowledge of God. 1. Let us not therefore sin against God, Use 1 and make an idol of him, by making him all mercy; for though we call him father, doubtless there is a God that judgeth the world, who upon the wicked will rain snares, storms and tempest, this shall be their portion to drink, rather meet a temptation with joseph, and say, How then shall I do this great wickedness and so sin against God? For our God is a consuming fire, And It is a fearful thing to fall into the hands of the living God. 2. Let us not fret at the means ordained by God for our correction Use. 2 remembering that God hath established them for our chastisement: Psal. 39 9 but let us rather say with David, obmutui & non aperii os meum quia tu domine fecisti: I was dumb, etc. because thou Lord hast done it: let us know and confess who it is that smiteth us, and say, Thou hast smitten me and thou wilt heal me. 3. Let us remember when God taketh off his hand and restoreth us again to the cheerful light of his countenance, Use. 3 to acknowledge his mercy to us, and as Christ saith, to sin no more, lest some more heavy judgement fall upon us. Let us with David remember the vows which we made to God in our affliction, and spend the time of our so journing here in fear. 4. Lastly, Use. 4 Seeing God hath comforted us, let us also comfort our brethren, 2 Cor. 1.9. as the Apostle saith; for God comforteth us in all our tribulations, that we may be able to comfort them which be in any trouble, by the comfort wherewith ourselves are comforted of God: so as Christ said to Peter, when we ourselves are converted we shall strengthen the brethren, and the God of Peace and all Consolation shall give unto us the blessing of his Peace. 2. The Prophet's dispute with God. The Prophet seemeth amazed at the course of Gods proceeding against the Jews by the Chaldaeans. And the remain of this chapter doth contain his expostulation with God; wherein 1. He layeth a ground of this Argument, The eyes of God are pure. 2. He questioneth God how these inconveniences following are born withal by him, which are these. Grievances. 1. How God should look on whilst men deal treacherously v. 13. 2. How God should hold his tongue whilst the wicked devoureth the man that is more righteous than he, vers. 13. 3. How God can expose the Jews his People as a prey to the Chaldaeans, ver. 14. And thou makest men as the fishes of the sea, and as the creeping things that have no Ruler, From which liberty given to them. They break forth into all extremes of cruelty, ver. 15. They take up all with their Angle, they catch them in their net, and gather them in their drag. 4. They insult over the conquered, ver. 15. They rejoice and are glad. They commit self-idolatry, ver. 16. Therefore they sacrifice to their net, and burn incense to their drag, because by them their portion is made fat, and their meat plenteous. 5. How God can so long dispense with the enemies of his Church, and whether he will so forsake them, ver. 17. Shall they therefore empty their net, and not spare continually to slay the nations? 1. Of the ground of his contestation, Thou art of pure eyes, This phrase is according to the capacity of humane understanding, and it is doubly figurative, 1. In that eyes are attributed to God. 2. In that they are said to be pure. 1. It is a thing frequent in Scripture to give the parts of a man's body to God, the eye, the ear, the hand, the heart, the foot, the bowels, the arm, the face, the backparts; whereupon certain heretics literally understanding those phrases, have believed and taught that God is like to man in shape of body, and that the image wherein God made man, was corporeal. These heretics are called Anthropomorphites, because they ascribed to God the image and corporeal likeness of man. Whom some ignorant Persons have used to point in the representation of a grave old man, against the clear text of Scripture and warrant of truth. Of this I will only tell you what Saint. Augustine writing to Fortunatianus a bishop concerning the judgement of another Bishop, Epl. 1.11. who maintained this heresy, saith, The text of Scripture attributing the parts of humane bodies to God, must not be literally understood; for than we must allow God also to have bodily wings, for we read also often of the wings and feathers of God. But saith he, as by the wings of God, we do understand divine Protection: sic cum audimus manus operationem: pedes praesentiam: oculos visionem: faciem justitiam: brachium potentiam: So by hands divine operation, by feet Presence, by eye vision, by face justice, by hands divine Power. And to show that neque solus, neither alone, nec prior, nor first he is of this opinion, he citeth Saint Hierome, Saint Gregory, Nazianzen, St. Ambrose, St. Athanasius, all of the same judgement. And surely because this error is yet in the minds of many simple and ignorant people of the world, it will be fit that you do learn that when you do either give thanks to God, or pray, or think on God, you do not conceive him in your thoughts in any such manner, but as he hath revealed himself to us in his word; God is a spirit eternal, immortal, invisible, infinite in Wisdom, Justice, Holiness, Power, Mercy, Goodness, Seeing and foreseeing all things, doing whatsoever he will in heaven and in earth, and in all deep places, governing all things by the word of his power. Moses who searched as deep into this sacred and secret mystery of God, found that the face of God, that is, his heavenly nature could not be seen, only his backparts, that is, the effects of his attributes might be seen. No doubt God took that occasion in Moses to teach the Church, how they should conceive him in their thoughts. Thou shalt see my backparts. Ex 33.23. Gregor. Nyslene. We must follow after God, for he goeth before us, and guideth us, as David. He teacheth the way that we should choose. Qui autem sequitur, non faciem sed tergum aspicit, Procopius. Invisibilia dei videntur ex creatione. For we must remember how tender God was of appearing in any form, which might have been represented in picture or sculpture for fear of idolatry. Take ye therefore good heed unto yourselves, (for ye saw no manner of similitude on the day that the Lord spoke unto you in Hored, Deut. 4.15. out of the midst of the fire.) Lest ye corrupt yourselves, Vers. 16. and make you a graven image the similitude of any figure, etc. Neither is it necessary for adoration, that we do assign any set figure to God in our thoughts, seeing every one of us doth believe that he hath a living soul in him, whereby all the parts of the body are both directed and enabled in their several offices, yet no man can conceive any set form or similitude whereunto it may be resembled. 2. Another figurative speech here is, where the Prophet calleth these eyes of God pure eyes; for wickedness and evil cannot defile the sight: it is said of the fair eye of heaven, that it shineth upon the just and unjust. And David saith; that God seethe all the thoughts of man's heart, why he than seethe much vanity and much iniquity. But those are called pure eyes which do behold nothing that is evil, to approve it in itself, to abet it in our brother, to imitate it in ourselves, and in this sense the eyes of God are said to be pure, that is, abhorring sin. Again, the Purity of God's eyes doth import the clear judgement of God, which is of such penetration as nothing can conceal itself from him, in which sense David saith, The Lord is in his holy Temple, the Lords Throne is in heaven: Ps. 11.14. his eyes behold, his eye lids try the children of men; upon which words Saint Augustine saith, that there is apertio and opertio oculorum dei, an opening and a covering of God's eyes. He is said to see with his eyes, when he declareth himself to see and take notice of any thing: but he doth try with his eyelids, when he maketh as though he slept and considered not, winking for a time at the iniquities of men. Our lesson from this double figure of speech, is, That God is a severe searcher and punisher of sin; Doct. for search, he trieth the hearts & r●ins: for punishment, judgement gins at his own house: this certain rule of truth we must lay hold & believe, that the Justice & truth of God can't fail, the whole course of Scripture, the experience of all times doth make this good. The sin of the Angels that kept not their first estate, was soon found out and punished; the first news we hear of them was that one of them was a tempter, and deceived our first Parents. There was a light shining in darkness, which the darkness comprehended not. The Manichees seeing the devil went so early against God, thought and taught that there were two principia, two beginnings, one good God the Author of all good, another evil God the Author of all evil, not knowing the fall of the Angels, and the mischief that they attempted against God after their fall. But they were the first example of the severe vengeance of God. Of whom Saint jude saith, And the Angels which kept not their first estate, but left their own habitation, Judas 6. he hath reserved in everlasting chains under darkness, unto the judgement of the last day. And for our first Parents, the pure eyes of God saw their nakedness after their fall, and came himself into the garden in the cool of the day and convinced the Delinquents, and examined the fault, and gave judgement against them all, and presently executed that judgement. The Cain when his sin was yet but in the bud, at the first putting forth thereof, in the casting down of his countenance, was called to account for it, God disputing the matter with him, and after when he came to the execution of his abominable wickedness, God again well examined the evidence, convicted the Prisoner, and brought him to confession of his fault, and banished him from his presence. In all these examples God was a speedy and a severe Judge, as was fit for terror in the beginning; but after he grew more remiss, and as the Apostle saith, The long-suffering of God waited in the days of Noah, while the Ark was a preparing; 1 Pet. 3.20 So that God declared himself patiented and long-suffering, who had before showed and revealed his severe Justice, that the terror of his righteousness might discourage sin, and yet his gentle forbearance might invite to repentance. Therefore throughout the whole course of holy Scripture, we have examples of both sorts, both of quick vengeance and of favourable sufferance, that God may be known both to be just and merciful. The reason whereof is, 1. That the danger might breed terror; for who can promise himself mercy, when our just God may and doth take such quick vengeance? Remember Lot's wife, that she was Lot's wife whom God favoured, that the Angel pulled her out of Sodom to hasten her from their judgement, that her offence was no more than looking back, whether out of curiosity to see what God would do to Sodom, or out of unbelief doubting the truth of the threatening, or out of love to the place, or to some persons left behind to the woe, she was made an example of present calamity and turned into a pillar of salt. Therefore remember Lot's wife for terror, to strike fear in thee that thou sin not, lest thou be smitten so soon as thou hast offended; this to prevent sin. 2. That such as sin and find not the present wrath of God avenging sin, may make use of that patience of God to repent, lest a lingering judgement be but the whetting of a sword to a sharper cutting when it cometh. For the remissness of God doth not proceed from any respect of Persons, nor from a liking of any kind of sin, but out of free and undeserved favour, and for the glory of his own mercy, that he may be feared. Who knoweth the mind of the Lord, Use. or who hath been of his Counsel? who can tell when he is tempted to any sin, and embraceth the temptation, and committeth the sin, whether God will make him an example of his patience and mercy, & long-suffering, by giving him both the time and grace of repentance, and open to him the fountain for sin and for uncleanness, to wash him and cleanse himself from his sin: or whether he will make him an example of his severe justice in chastening his trespass with some speedy vengeance, as he did the rebellion of Corah, or the lying of Ananias and Saphirah. Therefore our care must be to keep our heart with all diligence from conceiving sin, to take heed to our ways that we offend not in our tongue, to take heed to our foot, to our hand that they act not sin, ever remembering that God is a jealous God, and that loveth not iniquity, and that he hath pure eyes which cannot behold evil to allow thereof. Herein the example of Christ is good, Ps. 16. 8s I have set the Lord always before me; for godly fear doth put God always in sight of us, and of all our ways. Let us set ourselves always in the sight of God, and answer every temptation to sin with this answer, Thou O Lord art of purer eyes then to behold evil. For therefore hath God so clearly revealed his Majesty, Power and Justice to the sons of men, Ex. 20.20 That his fear may be before your eyes that you sin not. The King on earth chaseth away all evil with his eye, because men fear the wrath of a King as the roaring of a lion: and shall the pure eyes of God, seeing all our ways, being about our path, and about our bed, understanding our thoughts long before nothing awe us! Christ saith, Fear not them that can kill the body, and can do nothing more, but fear him that can cast both body and soul into hell fire. This God that hath this power over the work of his own hands, as he hath pure eyes from whose sight nothing can hid or conceal itself: so he hath a right hand, inveniet dextra ejus inimicos ejus, his right hand will find out his enemies, yea strong is his arm, and the sword that he wieldeth is sharp; for David saith, he hath whetted it of purpose to cut off from the earth the ungodly thereof: he hath also a bow and that is bend, he hath a quiver and that is full of deadly arrows; and howsoever we shall slight him, our God is a consuming fire; to the Elect he is ignis in rubo, a fire in the bush, burning but not consuming; but to the ungodly that make no conscience of sin, he is ignis devorans, a fire devouring, as David saith. The flame shall burn up the ungodly. The crying sins of our times, injustice in the Courts of judgement, contempt of Religion, oppression of the poor, breach of the Sabbath, profane swearing, beastly drunkenness, abominable wantonness, contentions and such like, do give evidence against us, that there is no fear of God before our eyes, that we fear not the Presence of God, we regard not his pure eyes. We would have cured Babel of those diseases, and she is not healed; the Word which is the proper Physic for these maladies is either not heard with attention, or not kept with retention; we mingle it not with faith, when we hear it, so that we heap up wrath against the day of wrath: my brethren, do not so wickedly, sin not against God, sin not against your own souls, for so Moses calls Korah & his company, Num. 16.38. he calls them sinners against their own souls, & that are ensamples recorded for the perpetual use of the Church, even for them upon whom the ends of the world shall come. When the judgement of Korah and his company was in sight, it is said, All Israel that were round about them fled at the cry of them: Num. 16.34. for they said, lest the earth swallow us up also. These Records of former times are kept for us that we might always have them in sight, that we might make it our own case, and fear before the Lord, and fly from the tents of such wicked persons, who make no conscience of the pure eyes of God beholding all their ways, lest we perish with them. 2. Upon this ground he doth dispute; for seeing he resolveth that God is most just, and there can be no shadow of changing in him, he enquireth of him how it comes to pass, that so many evils be suffered in the world, in the eye and sight of God. From whence we are taught that in all our considerations of the carriage of things under the government of God's Providence, Doct. howsoever strange the effects may seem to us, yet we must take heed that we never question either the Wisdom, Justice, or Goodness of God. Let us resolve on that, and we may safely sit down and wonder at the effects of his will; for David saith, Tu facis mirabilia solus, Thou alone dost wonders. And Augustine saith, that God doth manage things Judicio saepe arcano sed semper justo, often by secret, but always by just judgement. And upon this holy resolution of the Prophet, which giveth God his due and no way doth tax him, but pronounceth him to be himself, I dare not receive the judgement of Mr. Calvin upon this passage, because I am persuaded that he is too harsh in his censure of this Prophet, and yet I find it so much against his will to find fault, that he doth what he can again, when he hath wounded him to heal him again. I honour the memory of Mr. Calvin, as of a clear light set up in the Church of God, and am as unwilling to tax him, as I find him unwilling to tax the Prophet, and therefore I wish his Reader to read him out upon this place, and he shall find that it is not motus violentus, but trepidationis, not a violent, but a trembling motion that carries him. For 1. He saith, descendit ad humanos affect us he descendeth to humane affections, so he may do and yet not offend. 2. He addeth, ostendit se quodammodo vacillare, he shows himself somewhat wavering; that cannot be defended; for the motto of a just man is semper idem, always the same; and it is the ungodly man who is unstable in all his ways; his heart is not established. 3. But he smiteth home when he saith, verum quidem est, secundam partem versus affinem esse blasphemiae, the second part of the verse to be near a kin to blasphemy; quia obmurmurat & insimulat deum unimiae tarditatis, because he murmured and accused God of too much slackness. Yet Mr. Calvin healeth him again; pardon him in this; for he was in Angusto in a straight, jealous of having the honour of God touched by the Prophet, and yet tender of any touch of the charity that he did owe to the Prophet, and therefore having delared his holy love to God, he doth his best to excuse the Prophet, saying of him, fraenum sibi injicit & occurrit mature. See temperate ut praeveniat nimium fervorem, he tempers himself that he might allay this too great heat. And in the end he confesseth, quia non potest se expedire rebus tam confusis, disceptat potius secum quàm cum deo, because he could not get out of this maze, that he reasoned with himself rather then God. For my opinion I acquit the Prophet from any suspicion of inordinate affection in this his complaint, so long as he doth do God the right to acknowledge him both eternal and equal; I wonder not if he, and all that consider him aright in his ways, be swallowed up in the depth of admiration of them. Let any man observe that which followeth in the Prophet's complaint, and he shall see great cause of wonder; but whensoever such occasion is offered to us to behold the like, let us do our God the right to confess him holy and just, and to resolve that which way soever things go, there can be no fault in him: therefore let us say with David, Domine, tu justus es, & justa sunt judicia tua, thou art just, and thy judgements are just. It is a good saying of old Eli the Priest, Ps. 3.18. when Samuel told him of the judgements of God upon his house, It is the Lord, let him do what seemeth him good. Yet is it not unlawful for the children of God reverently to consider the ways of God; yea it is a work for the Sabbath, to take the works of God into regard. O Lord, how great are thy works and thy thoughts are very deep. Ps. 92.5. A brutish man knoweth not, neither doth a fool understand this. It argueth a great defect in judgement, when we shall think a thought which may derogate any thing from the glory of our God; for it is true, fecit quicquid voluit, he hath done whatever he would; so it is true omnia bene fecit, he hath done all things well, and we say truly of him, He hath done all things for the best; for so he doth even then when his ways do cross ours, and when those things that he doth do seem to us and to our reason as most opposite. To help which our weakness we are taught to pray, fiat voluntas tua, thy will be done. Let us come then to a view of the particulars which the Prophet recounteth, which God doth behold and not yet punish. And herein we shall find the Prophet an Orator setting forth the iniquity of the times, and the miseries of the Church then, so as we may say his heart hath indicted a good matter, and his tongue is the Pen of a ready Writer. Here be the Prophet's grievances. 1. The first is treason, Wherefore lookest thou upon them that deal treacherously? Mr. Calvin renders it, quare aspicis transgressores? and so doth the Geneva translation render it: Why lookest thou upon the transgressors? But that is somewhat too large, for that includeth all sorts of sinners. Jun. Cur intuereris perfidos? so the Chaldaeans, of whom the Prophet complaineth, here are set forth as you heard by the Prophet Isay. Dolus an virtus, quis in host requirat? Isa. 12.2. Treason is not wrought by a professed enemy in times of open war, and proclaimed defiance, neither do we call the secret practices of enemies working underhand by the name of treason, they are military stratagems; but it is called treason, when by corrupting some of the opposite side, the enemy doth take advantage. And this is commonly one of the mines which is carried under the states of great Kingdoms, to destroy them and blow them up. And the Author and Finisher of our salvation, though he was assaulted by professed war of the chief Priests, Scribes and Pharisees, yet he was put into their hand at last by treason; one of his own twelve betrayed him. And it is the chief use of the new order of Jesuits in foreign States to corrupt the affections of subjects, ut prodant, that they may betray. This is a great grievance; for treasons be commonly carried with great secrecy; yet the Prophet saith, that God looketh on, he beholden all the conveyances both of Projection and Execution; and that is it which amazeth the Prophet, that God who loveth not treason, should look on and behold it in all the ingress and progress of it, and not stop it. Beloved, we have a lesson from hence. The Lord seethe treason. Doct. Not only the great treasons wrought against States and Kingdoms, but the particular falsehoods in common friendship: the private insidiations for the goods, the chastity, the good name, the life of our neighbours. It is not any negligence in God's government of the world or any oversight, or any forgetfulness, or any approbation of evil, that doth keep God so quiet, that he sitteth in heaven, he keepeth Israel, and he neither slumbreth nor sleepeth. Yet he looketh on, while thiefs come in the night, and break open a way into men's houses, gather together and rifle, and carry away their goods. He seethe whilst the secret enemy watcheth his brother upon the way, or goeth forth with him as Abel did with Cain: God knew that Abel was to be killed that day. When Joab and Amasa met, God saw it a death, he knew that embracing would prove a stab. Sometimes God doth detect and defeat these treasons betimes, sometimes he letteth them go on to the very moment of execution, yet than he disappointeth them: but sometimes he looketh on, and seethe them performed and hindereth them not. This is that which the Prophet would fain know why God that loveth no evil, and hath power at hand to prevent it, doth look on and see it done; for amongst us, quinon vetat peccare cum licet jubet: he that when he may, hindereth not a fault, commands it; and for man it is a true rule, that all the evil which we might have hindered and did not, shall be put upon our account. This rule holds indeed with us, but God is not so limited; he maketh both evil creatures, that is devils and wicked men, to be his servants to do his will, and he maketh the very sins of men rods to scourge both themselves that commit them and others. 2. The second grievance of the Prophet. The wicked devoureth the man that is more righteous than he, and God holdeth his tongue. That is, the Chaldaean who worshippeth strange gods, devoureth the jews the Posterity of Abraham, who though they be much too blame, yet they are more righteous than Chaldaeans, and God seethe and saith nothing whilst the Chaldaeans doth spoil Israel. This indeed is a great grievance to behold the afflictions of the Church, and the power of the wicked against them; it was that which put David into an extreme ecstasy for the time, and till he went to the house of God, and was there taught the end of such men as hurt their betters, his foot had well nigh slipped. Our experience showeth us much more for the wicked sons of Belial, the moths of our Commonwealth, the rust of our peace, how have they fed upon the far of the land, and by fair pretexts of common good, even devoured the Commonwealth, and made more righteous men than they their prey, assaulting their goods, their liberty, and peace of life, disturbing their honest callings with inhonest encroachments, to the great prejudice of the State? And God held his tongue, many years although he saw it; but now he hath set open the eyes of the politic body to detect them, and he hath opened the mouth of that body to accuse and to condemn them. David saith, It is a Proverb of the Ancients, 1 Sam. 24.13. Wickedness proceedeth from the wicked. This is wickedness in a grown degree; for the godly be the holy ones of God, and God saith, nolite tangere, touch not, they do not only tangere, but angere, yea devorare justiores se, devour juster than they. There is a natural antipathy between the seed of the woman and the seed of the serpent; sinners cannot abide them that carry any face or show of Religion, or the worship of God; hating and touching and biting will not serve nor satisfy they must devour and destroy. Solomon saith, The tender mercies of the wicked are cruel, viscera crudelia, Prov. 12.10. cruel bowels: The wicked is ever the devourer; observe it as a sure rule; that Church or that Commonwealth which devoureth and maintaineth slaughter and effusion of blood, is the Synagogue of the wicked. The true Church is no smiter, no traitor, no plotter, no abettor of invasions; it was ever true Arma Ecclesiae preces & lachrymae, the weapons of the Church are prayers and tears. The Church of Rome, the mother of murders, and nest wherein treasons breed, the nurse of jesuites, the incendiaries of Christendom, the mint of facinorous Machinations, the Cathedral and dogmatical defenders of the lawfulness of any thing that is done for their own good, hath discovered herself to be Antichristian by this infallible mark of cruelty; She is a devourer. It is the Religion of Rome that armed the Spaniards against Queen Elizabeth and her land in 88 the blessing of the Pope, and the curse of God was upon that enterprise. For they came to devour them that were then more righteous than they. It is the Religion of Rome that digged the vault, that hired, that freighted the Cellar under the Parliament house to blow up all; os sepulchri, the mouth of the grave, os inferni, the mouth of hell; the mouth of Rome shall gape and swallow with the best of them. Surely this is a great grievance and vexation of spirit here on earth, to see the worst sort of men prevailing, and better than they swallowed up. This is also aggravated in the manner of it, which is fully and rhetorically amplified by the Prophet. 3. The next grievance amplified by a comparison, which is double, vers. 14. 1. They are compared to the fish of the sea. 2. To creeping things which have no Governor. In the first resemblance he insisteth, ver. 15. The Chaldaeans are the Fishermen, the Jews the Fish as you have heard: and these Fishermen use 1. The Angle, 2. The net, 3. The drag, which showeth a full devouring, as in Isay, I will sweep it with the bosom of destruction saith the Lord of Hosts. Is. 14.22. Compare this text with that of Joel. That which the Palmer-worm hath left, hath the Locust eaten; Joel 2.4. and that which the Locust hath left, hath the Canker-worm eaten; and that which the Canker-worm hath left, the Gaterpillar hath eaten. For what the Angle leaveth, the net taketh; and what escapeth the net, the drag doth sweep it up. Observe here with me 1. This manner of teaching by familiar resemblances is much used in both Testaments, Note. 1 and it is a smooth and easy kind of teaching, which doth bring things to the understanding by some sensible demonstrations. And may we not justly charge the Church of Rome with cruelty to her children, that when the spirit of God hath so laboured in both the Testaments to open himself to the understanding of the simple; the Oracle of Trent shall put out the candle, and turn men to seek the way of life darkling, without the light of the Word, which they shall not be suffered to read, for fear of understanding by it their impostures. It can be no good Religion, wherein they that know the least, and believe the most, are made to believe they are in the best case. 2. I find here that there is a wisdom of God to be learned out of the natural and moral ways of life; Note. 2 as the stork for natural affection: the Ant, for Providence: the Spider for industry: the Bee for art, industry and providence. When we see dogs pursuing an Hare, or a Deer, thus do the projectures of our time hunt the Commonwealth. When we see Fishermen cast in their nets; thus do the oppressors of their brethren; all is fish that comes into their net. A wise and sober judgement may make good use of all that his eye seethe, to behold therein either the goodness of God to man or or the good or evil that cometh from one man to another. 3. In that he doth use two comparisons and resemblances to fishes on the sea, Note. 3 and to creeping things on earth, we see that both sea and land do afford examples. And the Prophet is very near touched with the calamities of his brethren, that which way soever he looketh, he beholdeth some representation of their woe. It is the manner of grief to take all occasions to figure and represent to itself its own sorrow. 4. Where he resembleth them to creeping things which have no ruler over them, Note. 4 Two things do aggravate the calamity represented thereby. 1. That which God brought upon Edom, I have made thee small; for these creeping things of the earth are of small strength, and are subject to the foot of man and beast to tread on them: thus God hath made the Jews the very earth for their enemies to go over them; and this is the punishment of their pride; for Pride must have a fall and these towering fouls of the air must be turned into creeping worms of the earth. 2. They have no ruler over them, this is here set forth as a point of especial note to express the unhapinesse of a People to be without a ruler; and therefore Anabaptists are wise politicians, that would have no Magistrate, but the punishment of the jews is just that they should be without a ruler; Because they did so much abuse Authority and rule, that the very Seat of judgement were corrupted; the wicked is Plaintiff, and the godly defendant. The wicked compasseth about the righteous, therefore wrong judgement proceedeth. Better not rulers at all then such as David describeth, Thou seest a thief and thou consentest with him: a Companion of thiefs whose justice is like that on Sarisbury plain, Deliver thy purse. Perchance on both sides. But rule and Magistracy is the ordinance of God, as St. Paul teacheth, and God by his subordinate rulers on earth, carrieth a sword, and not in vain, without this, as when there was no King in Israel, every man doth what seemeth good in his own eyes; Which doth utterly destroy the body, not only disfigure the face of a Commonwealth. 5. Observe also here the outrage of the ungodly when they find any way open for their violence; Note. 5 for they come in like a flood that hath made itself way through the weak banks, and deluge all. Here is Angle and Net and Drag, as before, The wicked compasseth about the righteous; which way shall the righteous escape? As if aman did fly from a Lion, and a Bear met him, or went into an house and leaned his hand on a wall and a Serpent bitten him: Amos 5 19 This made David so earnest with God not to fall into the hands of man. There is nothing more cruel than a multitude of ungodly men that have no fear of God before their eyes. Certum est insilvis inter spelaea ferarum malle pati; the teeth of these dogs, the horns of these bulls of Basan, the horns of these Unicorns, the tusks of these wild Boars, the paws of these Lions and Bears are mentioned in Scripture often to express the the fury and outrage of the wicked, As Edom cried in the day of Jerusalem, Raze it. Ps. 11.3. If the foundation be destroyed, what can the righteous do? Judge now is it not a great grievance to see and feel the force and fury of the wicked carry all before them, and neither their own conscience, nor the laws of men restrain them, and God sit still, look on and hold his peace; this is that which grieves the Prophet to the heart. But God that seethe it hath pure eyes, and hath a right hand that will find out all his enemies. Amos will tell us that God hath his Angle too, and his Net, and his Drag. I saw the Lord standing upon the Altar, Amos 9.1. and he said, I will slay the last of them with the sword: he that fleeth of them shall not fly away; and he that escapeth of them shall not be delivered. Though they dig into hell, there shall my hand take them, though they climb up into heaven, thence will I bring them down. And though they hid themselves in the top of Carmel, I will search, and take them out thence; and though they be hid from my sight in the bottom of the sea, thence will I command the Serpent and he shall by't them. And though they go into captivity before their enemies, thence will I command the sword and it shall slay them: I will set mine eyes upon them for evil and not for good. Let us not be discouraged; for the Wiseman saith comfortably to us; If thou seest the oppression of the poor, and violent perverting of judgement and justice in a Province, Eccl. 5.8. marvel not at the matter; for he that is higher than the highest regardeth, and there be higher than they. Our Commonwealth grew foul, the hand of the oppressor was stretched out, and they that pretended to be the Physicians of the diseases of this State, gave it a potion of deadly wine, that it grew sick and drawing on even to death, the hearts of true Patriots failed them. The poor cried out; the rich could not say of that which he possessed Haec mea sunt, these are mine; seats of justice, instead of judgement yielded wormwood, & ecce clamour, and behold a cry, even the loud voice of grievances. But God awaked as one out of sleep; and what the angle of the Magistrate and the net of the King could not take, the drag of the Parliament is now cast out to fetch it in; and we have gracious promises that we shall see Religion better established, and Justice better administered, the moths that fretted our garments destroyed, the Caterpillar, the Canker-worm, and the Palmerworm, the Projectors of our times that devoured the fruits of the earth, and drew the breasts of the Commonwealth dry into their own vessels, both detected and punished; yea that we shall see jerusalem in prosperity all our days; it is the music of the voices of both Houses of the Parliament, and he that is rector Chori, the Mr. of the Choir, doth set for them both, Let Peace be within thy walls, and plenteousness within thy Palaces. This fills our mouths with laughter, and our tongues with singing. The Keeper of Israel is awake, and hath not been an idle Spectator of those tragedies that have been acted here amongst us; he hath but tarried a time, till the abominable wickedness of the sons of Belial was found worthy to be punished. One note more remaineth. The Prophet doth find that all this evil doth not come upon the Jews by chance, Note. 6 by the malice of Satan, or the proud covertous cruelty of the Chaldaeans; for he faith to God, Thou makest men as the fishes of the sea. Here is the hand of God, and the counsel of God in all this. And God taketh it upon himself, as you have heard before. Behold ye among the heathen, Vers. 5. and regard and wonder marveilously, For I will work a work in your days which you will not believe. Lo, I raise up the Chaldaeans, etc. For though sin brought in punishment, Vers. 6. yet God's Justice is the Author of all evils of this kind, and the inflicter of punishment. Tu domine fecisti, saith the Psalmist, Thou Lord hast done it, And I have taught you that the wisdom and goodness of God can make use of evil men for the correction of his Church; They be ingredients in the dose, that God giveth to his diseased People to purge them. Therefore let not our hearts fret at those rods which have no strength to use themselves, but rather stoop to the right hand of God, who manageth them for our castigation. We have no fence against these judgements, but a good conscience endeavouring to serve God sincerely; for that either diverteth the judgement, that the Sun shall not smite us by day, nor the Moon by night; or it maketh us able to bear it, as from the hand of a Father that cannot find in his heart to hurt us. You heard the faith of this Prophet concerning this point: we shall not die. Thou hast ordained them for judgement, thou hast established them for correction. Only let not us be incorrigible, nor faint when we are rebuked; for he chasteneth every son that he receiveth. The fourth grievance is the pride and vainglory of the proud Chaldeans, expressed in two things 1. In the joy of their victories, They rejoice and are glad 2. In their attribution of this glory to themselves, which is self-idolatry. 1. They rejoice and are glad. The enemies of the Church have their time to laugh, the Wiseman calleth it the candle of the wicked, it lighteth them for a time; it is unius diei hilariis insania, they dance to the pipe, and drink their wine in bowls, they eat of the fat, and they remember not the affliction of Joseph to pity it, they remember it to result over Joseph. The King and Haman sat drinking together when the Edict was gone forth for the destruction of the Jews, Hest. 3.15. and then the City Shushan was perplexed. The grief of the Church is the joy of the ungodly. It is David's complaint, Yea they opened their mouth wide against me, and said, Ps. 35.21. Aha, our eye hath seen it. They have David's deprecation. Let them not say in their hearts, Vers. 25. Ah, so would we have it; let them not say we have swallowed them up. They have David's imprecation. Let them be ashamed and brought to confusion that rejoice at mine hurt; Vers. 26. let them be clothed with shame and dishonour, that magnify themselves against me. He was in the very passion of this Prophet for this. Lord, how long wilt thou look on? Saint Augustine upon these words saith, Vers. 17. Quod capiti, hoc corpori, what was to the head, that to the body; for thus did the Jews rejoice in the Cross of Christ, they had their will of him: it is vox capitis, the voice of the head, But in mine adversity they rejoiced, and gathered themselves together against me. Vers. 15. Saint Augustine's comfort against this calamity is, Quicquid faciunt, Christus in caelo est; honoravit ille p●nam suam, jam crucem suam in omnium frontibus fixit, which hath reference to the signing with the sign of the Cross in the Baptism of Christians then in the use of the Church. The reason of this joy in the wicked at the sorrows of the Church is, Reason 1 because the wicked do want the knowledge and fear of God; they do not know that God is the protector of the Church; but because they see them in outward things most neglected, they judge them given over of God and forsaken, David's complaint, For mine enemies speak against me, Ps. 71.10. and they that lay wait for my soul take counsel together, Saying, God hath forsaken him, persecute and take him, for there is none to deliver him For they measure the light of God's countenance according to the scantling of outward prosperity. 2. The wicked want the unity of the spirit, Reas. 3 which is the bond of peace; for the God of peace is not in their ways, they love not, they call not upon God; Charity is a Theological virtue; where there is not true Religion, there can be no true love. I am sure this is a true Rule in Divinity, whatsoever humane policy have to say against it. Christ foretold his Disciples, in the world ye shall have affliction. These things I command you that ye love one another. Joh. 15.17. Vers. 18. Vers. 19 If the world hate you, ye know it hated me before it hated you. If ye were of the world, the world would love his own. Charity is the bond of peace only to the children of peace; and they that in Religion do stand in terms of contradiction, it is not possible to fit them with a girdle. This point is thus made profitable to us. 1. For ourselves, seeing Religion is the best bond of brotherhood, Use. and where no Religion is, there can be no sincere love; let us labour to grow up more and more in the knowledge and love and obedience of the truth, that we may be fortified throughout both in our bodies and in our souls and spirits, for this maketh us all one body, and we can no more fall out then the members of our natural bodies can disagree one with another; the Orator spoke ignorantly of the union of affections by the same Country. Patria omnes in se charitates complexa est. the love of charity comprehends all love; for we know that we have had many unnatural fugitives which have abandoned their Country, and plotted treasons abroad against it, and have returned full of foreign venom and poison to corrupt the affections of the natural subjects of their Sovereign with hatred of Religion and peace. That is only true of Religion, for that so sweeteneth the affections of men, that as they are content to do any thing they can one for another; so they can be content to endure any thing one for another, to bear for one another's sakes, and to put up at one another's hands many things; to forgive not seven times, but seventy times seven times. For the true Church, as Bernard saith, doth suspendere verbera, producere ubera, hid the rod, and lay forth the breasts. 2. For our children we must instruct them betimes in the knowledge and fear of God, that they may learn the doctrines of piety & charity, and may be taught to be members one of another. 3. This setteth a mark upon the enemies of God; because where there is strife and envying, where there is hatred and malice, are not they carnal? If it be our duty to rejoice with them that rejoice, and to weep with them that weep; they belong not to the fold of Christ, that rejoice at the weeping, or weep at the rejoicing of their brethren. 4. This declareth the vanity of the joy of the world; for seeing their rejoicing is evil, it cannot be long lived; and therefore it is said, that the candle of the wicked shall be put out; but the joy of the elect shall no man take from them. Therefore woe to them that laugh here for their Harp shall be turned into mourning, and their Organs into the voice of them that weep, but blessed are they that mourn, for they shall be comforted▪ and the time shall come when they shall rejoice over them who have joyed at their pains; and rejoice over her O heaven, and ye holy Apostles and Prophets, Pro. 18.20 for God hath avenged you on her. 2. They attribute the glory of the conquest to themselves, they understand not who raised them up against the Jews who gave them strength to fight, and who gave them victory; therefore they burn incense to their own nets, and kiss their own hands, and thank themselves for all. Here is the growth of iniquity; for first they exercise all cruel inhumanity against the Jews, than they rejoice over them, and then doth their sin grow out of measure sinful; for they forbear not to provoke God himself by their pride of heart, robbing him of the glory of his own work, and ascribing it to themselves. This even the light of nature hath detected to be most injurious to God, and most dangerous to men, for they that have any natural notion of the Deity, know that the whole glory of all achievements belongs to that supreme power which ruleth all. In the great consultation wherein Xerxes made a Proposition of war against Greece, having a special grudge at the Athenians, Herod. 1.7. Polyrrima Mardonius was an earnest persuader to the attempt; but Artabanus the son of Histaspes, the Uncle of Xerxes the King, a grave, aged man, dissuaded it. His great argument was drawn from a consideration of the danger of greatness to which the King his Nephew aspired to be Lord of all, and urgeth that old observation which Horace the Poet since used, Feriuntque summos fulmina montes, the ligtning strikes the highest tops his rule is Gaudet Deus eminentissima quaeque de primere, quia Deus neminem alium quam seipsum sinit magnifice de se sentire. The point here noteable, is, The prosperity of this world doth fill the hearts of men with pride and vain estimation of themselves. Doct. At the first when things succeeded well with the Chaldean, he gave the honour thereof to his Idol god, as you have heard; but now he taketh it all upon himself; his own net, that is, his wit and strength hath done all, and he is now his own god. The Wiseman saith, The prosperity of fools shall destroy them. Prov. 1.42 They that worship strange gods, and do ascribe all their fair betydings to them, do commit Idolatry, and sin grievously; yet these do confess a Deity, and acknowledge the power, though not the person of God in supreme agency; but they that assume all to themselves, deny a Deity, or disable it, so as that they may work without any borrowed help from thence. So that the greatest Idolatry that is, or can be committed, is that pride of heart which assumeth to itself the glory of prosperous success. And let men take heed of this temptation, Prov 30.8 9 for it is flattering and fairspoken, and our corrupt nature is very prone to give it entertainment; this is one of the two things that Agur the son of Jakeh did pray against; Remove far from me vanity and lies: this opinion of ourselves is well termed vanity; for nothing can be more empty and void than it is; and it is as well called lies; for nothing can be more untrue than that we should be able as of ourselves to do any thing for ourselves. The danger, Lest if I be full, I deny thee, and say, who is the Lord? Here be two things in the Chaldaeans, which job doth protest against, and imprecate himself if he be guilty of either of them. The former evil, Job 31.29 If I rejoiced at the destruction of them that hated me. And this, Verse 27. If my heart hath been secretly enticed, or my mouth hath kissed my hand This also were an iniquity to be punished by the judge, Vers. 28. for I should have denied that God that is above. It is Saint Gregory's note upon that text. Per manum operatio, per os locutio designatur; manum ergo osculatur ore suo, qui laudat quod facit, & testimonio propriae locutionis soli virtutem tribuit operis. Let us remember our Sicut in coelo, as in heaven. For in heaven the twenty four Ellers cast their Crowns before the Throne; Rev. 4.10. which as Saint Gregory saith, is, Certaminum suorum victorias non sibi tribuere, sed authori, ut ad illum referant gloriam laudis, à quo se sciunt accepisse vires certaminis. To arrogate to ourselves God's glory, this is Jobs judgement is iniquitas maxima, the greatest iniquity: for peccatum ex infirmitate spem non perdit, sin of infirmity loseth not hope, but presumption destroyeth hope utterly, and so faith also, for faith is the ground of things hoped for. Against this let us hear the Apostle: Let us not be desirous of vainglory. Gal. 5.26. This is that dangerous sin of pride, which doth put ourselves into the place and room of God, and usurpeth his rights. Our Saviour hath sufficiently discouraged this sin in a few words to such as do rightly understand him; for when the disciples returned to him, Luk. 10 17 and said, Lord, the devils are subject to us through thy name, Christ answered, I beheld Satan as lightning fall from heaven. Greg. in discipulis suis elationem premeret: Vers. 18. judicium ruinae retulit, quod ipse magister elationis accepit. The very way to begin the true worship and service of God in us, is to put off ourselves by an humble and true Confession, that of ourselves we arable for no good work; I do not say to demerit God, but not to do ourselves any good; the wisdom that guideth us is from above, the strength that enableth, us is dextra excelsi, the right hand of the most High; this shows which way the glory and praise of all must go. Considering then the fault of these Chaldaeans in this vanity of boasting themselves: 1. Let us come to decline it as a disease. 2. Let us embrace the remedies thereof. 1. Decline it. Use. 1. Because it trespasseth that same primum & magnum mandatum, the first and great Commandment; for it robbeth God of his glory, and assumeth it to ourselves; and God hath sworn that he will not admit any Partner or sharer with him in glory. 2. It connumerateth us with the children of Satan, for he is the father of all the sons of Pride. 3. It exterminates charity; for it maketh a man's own will the rule of his actions, and not the will of God: which maketh us the Praevaricators of the second like Commandment to the first, diliges proximum sicut teipsum, Thou shalt love thy neighbour as thyself. 4. It maketh us liable to the severest vengeance of God, for God resisteth the proud; and if they perish whom God doth not assist, what hope can they have whom God doth resist? 5. It strippeth us out of all those graces and common favours of the Holy Ghost which we have; for when God seethe that we employ his talon to our own advantage, he will surely take it from us, seeing he took from him that employed not his talon to his advantage; for it is a greater sin to be a false then to be an idle servant. 6. There is no vice that becomes a man worse than self-opinion; we esteem one poor and proud very odious, and such are they that ascribe any thing to themselves; because we are not able of ourselves, to think, to move, to live, to subsist, without our God. 7. There is no vice that pleaseth Satan better than self-confidence; for that quitteth God's part in us, and separateth us from God, which is all that Satan seeks; for than he hath sure possession, and all that he holdeth is in peace. 8. A proud man that ascribeth all to himself must needs be unthankful. I may stir up all the inconveniences of self-opinion, with this; for it is an old truth, Ingratum sidixeris, omnia dixeris, Say he is unthankful and you have said all: this is a full imputation, and Saint Bernard saith Ingratitudo est ventus urens, siccans, sibirorem misericordiae, fluenta gratiae. 2. The Remedies. These we may reduce to these few. 1. A frequent and serious consideration of ourselves, what we were by Creation what we are by our sal, for so we shall find how poor and impotent we are in our selus, how we have no strength to do any thing, but we are debtors to God for all, all that we have is borrow; quid habes o homo quod non accepisti? We have lost the freedom of our Will to any thing that is good: we do carry about us legem membrorum, corpus peccati, so that our strength is weakness, our wisdom is folly, our friendship with the world enmity with God. 2. The clearest mirror to behold ourselves in, is the Holy Word of God, which reporteth to us the story of our Creation, and of our Fall; which openeth and revealeth God to us, in his Justice, and Holiness, and Wisdom, and Power, and Mercy. 3. Let us set God always before us, and the nearer we approach to him, the more shall we perceive whereof we are made, and we shall then remember that we are but dust. We shall perceiv wherefore we are made, namely to live in the obedience and service of our Maker, to bestow all our time constantly therein, even to the end, to glorify God in our bodies and in our souls. We shall see how unable we are to perform any part of this duty without God & how we stand obnoxious to the curse of the law, for either omitting the duties which we should perform or committing any thing against that just law. What have we then to be proud of, seeing, in him, and for him, and by him are all things? 4. Let us often revolve and recount the good favours of God to us, and remember all his benefits, and consider what he hath done for us and we shall find that there is a full stream of favour coming towards us, whether we sleep or awake, whether we drink of that brook in the way or not, The Apostle joineth two Precepts together, which do sweetly serve to exercise a Godly and Christian life. Pray continually: in all things give thanks; which do show that all good gifts come from above to us, and therefore all our holy duties must direct themselves that way; and as our help cometh from those hills, so our eyes must be ever to those hills. It is not bread that man doth live by, but by every word that proceedeth from the mouth of God: it is not the letter of the Word that quickeneth us, but the spirit. Our whole help is in the name of the Lord who hath made heaven and earth; Hallowed be that name: we are his People and the Sheep of his Pasture. Let us go into his gates with Thanksgiving, and into his Courts with praise; let us be thankful to him and speak good of his name. Let us do this faithfully, and we shall see it is no thank to our own net, or drag, that our portion is fat and our meat plenteous. For none but he filleth the hungry with good things; Peter and his company, though they had their nets, and fished all night, yet they caught nothing: when at Christ's word they let fall their net and made a great draught, they knew whom to thank for it. A domino factum est hoc, this is the Lords doing. Is the voice of the Church; therefore none nobis, non nobis, twice he putteth it from ourselves, sed nomini tuo da gloriam. Not unto us, but unto thy name give the glory. 5. Grievance. Ver. 17. Shall they therefore empty their net, and not spare continually to slay the nations? He continueth his former figurative manner of speech, and presseth his grievance, shall those fishing Chaldaeans when they have filled their net with fish, empty it, and return to another fishing? will it hold out, that they shall go from nation to nation, and make all theirs as they go? The grievance is, that the Prophet doth not see any end of their cruel perfecutions as yet; for the lingering afflictions which gather increase of strength by time, do threaten final ruin, whereas violent extremities spend themselves into vanity and nothing. 2. Things are here feared. 1. The hurt that they may do, if they may fill and empty, and fill again their net as often as they will. 2. The pride of heart, that they may gather by the vainglory of their Conquests. The point here considerable, is, Doct. that The ungodly man hath no bowels. Cain must kill Abel his own natural brother, and Judas must betray innocent blood. They that be once fleshed in the blood of men, can make no spare thereof: there is oculus in sceptro, but not oculus in gladio, an eye in the Sceptre, not in the sword. Agags' sword made many women childless. The growing Monarchies ruined all before them as they went, and overflowed all as a deluge; nations and kingdoms that prevented not sacking and destruction with timely dedition, perished before them. But it is a sign of an unestablished state, when the foundation thereof is laid in blood: and such as must be watered in blood to make them grow, shall have an informer against them; vox sanguinis fratris tui clamat de terrâ, the voice of thy brother cryeth from the earth. This makes all that love the gates of Zion, and take pleasure in the prosperity of our jerusalem, to give God no rest in their earnest devotions, praying him not to deliver our Church into the hands of Papists, because it is a bloody Religion, such as doth hazard Princes more than common men; which doth bear them out in murders, and legitimateth Massacres for the safety and increase of their Church. 2. It is wisdom out of the present state of things to forecast what may come hereafter, as the Prophet doth; the Chaldaeans must come and invade the land, they shall fill their net with fish. God hath spoken it, it is like to be a merry time with them, they shall rejoice and be glad. They are like to grow very proud upon it, sacrificabunt lagenae suae, etc. They shall sacrifice to their net. But shall this conquest so flesh them, that they shall empty their nets, and fish again amongst the nations, and not cease to shed blood. Ezcchiah hath the name of a good King; he prayed to God, Let there be Peace, or as the King's Bible reads; is it not not good that there be Peace and Truth in my days? But careful Princes will look beyond their own days, and fit their designs to the good of Posterity. Present evils being in their growth threaten furture dangers, and we say of them as our Saviour doth, These are but the beginnings of sorrows, and there is fear that there will be semper deterior posterior dies, the latter times will be the worse. The best remedy is to awake the tender love of God to his Church, with an expostulation; Shall they do this O Lord? Thy will be done. Shall they do it continually? wilt thou suffer it? when the time is come he will have mercy. CHAP. II. Vers. 1. I will stand upon the watch, and set me upon the Tower, and will watch to see what he will say unto me, and what I shall answer when I an reproved. IN this Chapter God answereth all the Prophet's grievances, and it containeth two parts. 1. The Prophet's attendance upon God for his answer, vers. 1. 2. The Lords answer in the rest of the chapter. In the first, The Prophet having disputed with God, and as his name importeth, having wrestled with him, doth resolve, I will stand upon the watch, and set me upon the tower, alluding to the military practice of soldiers, who appoint some in some eminent place to observe the enemy, and to give timely warning of their do. And seeing God hath declared himself an enemy to the jews, by all those evils which he hath threatened to bring upon them, the Prophet watcheth him, and attendeth to receive further advertisement from himself, concerning his purpose toward them. I will watch to see what he will say unto me; for the secrets of the Lord are revealed unto them that fear him: And God spoke in the mouth of all the Prophets, which have been since the world began. Neither doth the Prophet attend God out of a curiosity, scire ut sciat, to know only, as Bern. speaks, but that he may know what to answer for God when he is reproved, or as the Margin saith much better, when he is argued with, and others come to dispute with him upon those grievances, as he hath done with God; for you must understand, that in all the former complaints this Prophet hath not argued as a particular man, but as undertaking the cause of the Church, and sustaining the Persons of all his afflicted brethren, for whose sakes, that he may satisfy them, and for God's sake whose Minister he is, that he may know how to maintain to them the cause of God's Wisdom and justice, he doth now attend God's answer. By this standing upon the watch and upon the tower, in this place is meant the Prophets attending upon a further Revelation of the Will of God concerning these grievances, because in those times God did speak to his Prophets by visions, and dreams, and secret inspirations. And holy men than had access to him immediately, whereby they knew the mind of God, and yet did communicate to them his counsels. Yet so as he put them to it to await his good leisure, and to expect his answer. So David in his own case, I will hear what the Lord God will say unto me. These words do well express the whole duty of a faithful Prophet, and Minister of the Word, consisting of two parts. 1. His information of himself, implet cisternam he fills the Cistern. 2. His instruction of others, for than he will turn the Cock. In the first observe, 1. His wisdom: he will borrow all his light from the Sun. What he will say unto me. 2. His vigilancy, I will stand upon the watch: 3. His patiented expectation: I will set me upon the tower. 4. His holy care, to see what will be said to him. 1. His Wisdom. He will take his information from the mouth of God; teaching us, That the faithful Minister of God must speak only in the Lord's message; he must see before he say; Doct. he must be first a Seer and then a Speaker, and he must not go from the instructions which God shall give him to speak more or less. This is our wisdom and understanding, to take our light from the father of lights, to gather our wisdom from him that is wisest, Whose foolishness is wiser than man, as the Apostle telleth us. 1. Because of our nature which is corrupt, Reas. 2 so our reason and judgement; subject to errors and mistakes; as we see in Nathan who encouraged David in his purpose of building a Temple, which in his humane reason seemed a good intention, and David a fit person to undertake it. But God directed him to repeal that Commission, and to assign that work to Solomon David's son. 2. Because we are Ambassadors from God; Reas. 2 and Ambassadors go not of themselves, but are sent; and they must remember whose Persons they bear, and be careful to speak according to their instructions. 1. This as it is a direction to us to limit our Ministry, Use. that we may not do more or less than our errand; 2. So it is a rule for you to whom we are sent, to receive or refuse our Ministry, accordingly as you shall justify our Preach by the Will of God, revealed in the sacred Canon of Scripture; searching the Scriptures as the men of Berea did, whether those things which we teach be so or not. And if any shall in the name of God broach or vent the doctrines of men, you may say to him as Nehemiah did to Sanballat There are no such things as thou sayest, but thou feinest them out of thine own heart. Nehem. 6.8. But take heed you exceed not this example of Nehemiah; for he did not charge Sanballat thus, till he perceived that God had not sent him, but that he pronounced this prophecy. For many hearers are so seasoned with prejudice against their Teachers, that if any thing sound not to the just tune of their own fancies, they will suddenly quarrel it. Yet as Gamaliel saith, If the Counsel be of God, it will stand, whosoever oppose it. 3. This reproveth those forward intruders into the Lord's harvest, who come unsent, and bring not their Sickle with them, they will work without tools, and they will teach before they have learned. Like the foolish Virgins, they would spend of the wise Virgin's oil, they do sapere ex Commentario, and take their Sermons upon trust, harkening what God hath said to others, and not tarrying till God speak to them. It is no wonder if these Merchants do break who set up without a stock: they be but broken Cisterns, though some water run through them they hold none. The faithful Minister must not only observe quid dicit dominus what the Lord saith, but quid dicit mihi, what he saith to me: he must have the warrant of his own mission from a special illumination of his own understanding, or else his Trumpet will never give a certain sound. 4. This bindeth the hearer to affection. For if the spirit speaketh to the Churches, then qui habet aures audiendi audiat; he that hath ears let him hear: Est Deus in nobis, God is in us; they do not flatter us as they did Herod, and we shall never die of the worms for receiving that testimony of our Ministry, if we deal faithfully, that say of our preaching; The voice of God and not of man; for Saint Paul testifieth of the Thessalonians; For this cause also thank we God; 1 Thes. 2.13. because when ye received the Word of God which ye heard of us, ye received it not as the Word of men, but as it is in truth the Word of God, which effectually worketh also on you that believe. Beloved, it is true that we that are now the witnesses of God, have not that open access to him, that the Prophet had to receive immediate instructions from his own mouth: But Christ saith, Sicut misit me Pater: it a & ego mitto vos, as the Either sent me, so send I you. And he telleth his Father how he hath provided for his Church till his second coming. I have given them the word which thou gavest me, john. 17.8 and they have received them; and having so done, he said unto them, Ite & docete, Go and teach. When thou comest then to Church, and hearest Moses and the Prophets, and the Psalms, which was the Manna wherewith God fed the fathers before the incarnation of Christ, when the Veil of the Temple was up: remember what Abraham said to the rich man, Habent Mosen & Prophetas, audiant eos. They have Moses and the Prophets, let them hear them; that is the way to keep out of hell. When thou hearest the voice of the Son of God in the Gospel, the Veil of the Temple being torn from the top to the bottom, Christ now reveiled to thee with open face, Take heed thou despise not him that speaketh to thee in the Ministry of a mortal man: this is a treasure which is brought unto you in earthen vessels; value the vessels at their own worth in themselves, but yet regard them above their worth for their use, for they bring you the treasures of wisdom and knowledge; Enough to make you wise unto salvation, sufficient to beget faith in you, by which you may overcome the world; enough to make you perfect, throughly perfect to all good works. This is done by our Ministry, if you will hear God in us; and what would you desire more then to be taught how to become wise and honest? for such are not afraid of the Parliament: and say with Saint Paul, With me it is a very small thing that I should be judged of you, 1 Cor. 4.3. or of man's judgement. 2. The vigilancy of the Prophet; I will stand upon the watch. Amongst the great titles of honour and service that are given to the Ministers of the Word in Scripture this is one, they are called Watchmen; It is God's word to Ezechiel, Ezek 3.17. Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me, which is repeated in the same words, chapt. 33.7. as the Margin of the King's Bible directeth you. This correspondence must be between God and his Minister; for if God do make us watchmen over the house of Israel, then with Habakkuk we must stand upon the watch. Let not us plead the trust of God committed to us, except we can plead our faithfulness in the discharge of that trust. This is indeed an honour done to the Prophets and Ministers of the Church, to commit the Church of God to our care; but the burden of this care to keep watch is exceeding great. A necessity is laid upon me, and woe be to me if I preach not the Gospel. Here be two things in this office. 1. To watch, 2. To give warning. 1. Some can watch, but they can give no warning. Ministers of good and preaching lives, but not apt to teach, which Saint Paul requires in his Ministers. Of whom Saint Hierome saith, Innocens sine Sermone Conversatio, quantum prodest exemplo, tantum nocet silentio. 2. Some will sometimes give warning, but they cannot always watch. Preach learnedly when they preach, but they have not learned out all their lesson of the Apostle: Cave tibi & doctrina: in his Persta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Continue in these things, it requires incumbency as the Law calleth it. 3. But if we will do our duties; we must do both; some would fain do both, and cannot get a watchman's place, there is none void. For be the People never so empty, yet Ecclesia est plena, the Church is full. All is not well that way; the Church complains; and they that have laboured abundantly, to enable themselves for this watch, are too much searched, and examined too narrowly for their gifts. Others have a watch, but they do not with the Prophet stand upon it; either they sit at ease, or they sleep it out sound: this Prophet promiseth to stand in readiness for action and execution of his charge. Beloved, many will not believe it, but we feel it, if we make conscience of our duties in our calling that our vocation is laborious; this watching in all weathers, and this robbing of our temples of their timely rest, to attend the watch over your souls, as those that must give an account to God for our selus and for you, is an honourable burden, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Who is sufficient? 1. Vigilat hostis, The enemy watcheth, he compasseth the earth to and again, he goeth about like a roaring Lion; he is ever either reaching out an Apple of temptation, as to Eve; or stretching our an arm of provocation, as to the blessed Virgin: gladius pertransibit animam tuam. We must keep you waking, that he bring not upon you the spirit of slumber; we must awake you, if you sleep in sin, that he surprise you not. Custos Israelis non dormit, the keeper of Israel slumbreth not. Alexander lies down to sleep without fear, because he leaves Parmenio his faithful counsellor waking. David will lay him down in peace, and take his rest, seeing God doth make him dwell in safety. Dominus dat dilectis suis somnum. Yet let us observe two things concerning our sleep, for the Apostle saith, Therefore let us not sleep as do others. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Thes. 5.6. as unbelievers. Lyranus, qui sunt increduli; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as are left out of the Church, and out of God's fold to the world, let us not sleep so: how then? 1. Before our sleep let us take David's example for our Donec until. I will not give sleep to mine eyes, nor slumber to mine eyelids, until I find out a place for the Lord; that is, Ps. 132.4, 5. Isa. 66. saith Augustine Donec inveniam locum Deo meo in me, till I find a place for God in me; for God doth delight to dwell with the humble, and such as are of a contrite heart. And Christ saith, Behold, I stand at the door and knock; if any man open to me, I will come into him. In the letter, David sweareth to take no rest till he have found out a place for the building of the Temple; that was David's care. This is our Donec, until; till we have done our especial service to God, which concerns us in our Calling; let us not think of sleep till we have consecrated ourselves as temples for the Holy Ghost to dwell in. 2. Let us in sleep take the example of the Church, I sleep, but my heart waketh, it is the voice of my beloved, saying, open to me. Cant. 5.2. That is, let our sleep be moderate, so sanctified by our prayer, that we may say with the Church. Cant. 3.1. By night on my bed I sought him whom my soul loveth. Thus doth the faithful Watchman of Israel take heed to himself and to his doctrine; to himself and to his flock, as the Shepherds to whom the Angel appeared, giving them notice of the birth of Christ: They kept watch by night because of their flock. Blessed is that servant, whom the Master when he cometh shall find so doing. 3. His patiented expectation. I will set me upon the tower, and will watch to see. God doth not always reveal himself and his will to his Minister, he must tarry God's leisure and wait his times. Sometimes God doth withdraw his light from the Minister, for the punishment of the people, and will not let him see a danger that is coming that he may chasten the sins of his people with the rods of men. Sometime he doth shut up the door of utterance, and will not let them give warning of the wrath to come to punish their sin. Therefore Saint Paul willeth the Ephesians, Praying always, with all manner of supplication for all men, Eph 6.18, 19 and for me that utterance may be given me. Beloved, we watch for you, we pray for you, we preach to you; whilst we stand upon these towers to give you warning pray you for us that God would be pleased to make us sufficient for this holy service. When Paul and Silas went to preach, Acts 15 40 They were commended of the brethren to the grace of God; pray the Lord of the harvest, ut mittat operarios, that he would send forth labourers. We do not stand upon these Towers to keep watch for ourselves only, but for you; and whensoever we come into a Pulpit, your thoughts must be ready to say to us as Cornelius did to Peter, Now therefore we are all here present before God to hear all things that are commanded thee of God. Act. 10 33 The care imposed on us is greater than the care of the King and the Magistrate; To which of them hath he said at any time feed my sheep, feed my lambs? Obey them that have the rule over you, Heb. 13.17. and submit yourselves, for they watch for your souls▪ as those that must give account. Wonder not at our infirmities, and do not make the worst of our weakness; for we stand upon the Tower, and suffer many a blast which cometh not near you. No sort of men lie so open to Satan's force and fury as we do; he vexeth us with all his storms. When Joshua stood before the Angel of the Lord to receive his Commission, Satan stood at his right hand to resist him. He desired to winnow Peter. Zech. 3.1. God sent the angel of Satan to buffet Paul: When Christ lived a private life, little is said of him: but so soon as he was baptised, and entered into the execution of his ministry, he was tempted of Satan in the wilderness forty days together. It was the policy of the King of Aram to bend all his forces against the Captains of the Lords Army. 1 Reg. 22.31. We are not able of ourselves to think any thing as of ourselves, all our sufficiency is of God who hath made us able Ministers. 2 Cor. 3.5.6. Therefore whilst we attend the opening to us of the whole counsel of God, we have great need of your prayers, that we faint not in our expectation, that we shrink not in the execution of our duty. For through God only we are mighty. I conclude this point in the Apostles words of exhortation, 2 Cor. 10.4. seeing we stand upon the Tower and keep watch, till God will put a word into our mouths; You also helping together by prayer for us, 2 Cor. 1.11, that for the gift bestowed upon us, by the means of many persons, thanks may be given by many on our behalf. The Apostle doth confess that our gifts are bestowed on us by the means of many persons, by the prayers and supplications of many of God's good servants. Therefore that we may stand it out in all weathers, that we be not idle and drowsy in our watch, that we may be full of the strength of God to do the work of Evangelists, pray you to God without ceasing for us. For we have many discouragements, and standing so high upon the Tower, we have many eyes upon us; and Satan on our right hand ro resist us, and the world on the left hand to tempt us; and the great difficulty of our service and employment in the Church to dishearten us: yet audiam quid loquatur Deus, yet I will hear what God will say to me. 4, His holy care in his office, It is not to study what his own brains will suggest, ●ut to hear what God will say to him: for this is Dignus vindice nodus, a knot worth the losing. Many observing the state of the Church, and seeing the best men on earth suffer most, and possess least; and beholding the wicked and ungodly gather all, live in peace of the world, in fullness, heaping up riches, rising to honours, and having the monopoly of this life present, have staggered in the faith of God's providence. David's feet upon this slippery ground had well-nigh slipped, and there were some that professed it It is in vain to serve God; Mal. 3.14.15. and what profit is it that we have kept his Ordinance? And now we call the proud happy, yea they that work wickedness are set up, yea they that tempt God are delivered. Therefore it is high time for the Prophet to seek his information and light from God himself. The light of humane reason cannot penetrate this thick cloud, David confesseth so much, the sweet singer of Israel could not hit upon this tune, for he saw how prosperously every thing succeeded with the ungodly of the earth. When I thought to know this, it was too painful for me, Until I went to the Sanctuary of God: Ps. 73.16. Vers. 17. then understood I their end. Which teacheth us in these great deeps of the wisdom of God, not to resolve any thing out of humane reason, but to consult God himself, and to hearken what he will say to the matter, to speak after him, and follow him. Our experience telleth us that there hath been much opposition, much injustice here in our land, that the Commonwealth groaned under the burden thereof. The ways of God are not like our ways; did not God see this? did not the cry of the poor and the oppressed go up to him, even to his ears? is he not come down to visit the transgressors, and to take the matter into his own audience; even now in the cool of the day he is come at last to keep a Sessions, and to search Jerusalem with a candle and lantern; now his eyelids do begin to try the sons of men, and the joyful Church and Commonwealth cry to him, saying, Gird thy sword upon thy thigh O most mighty, Ps. 45 3. with thy glory and thy majesty, And in thy Majesty ride prosperously, Vers. 4. because of truth and meekness and righteousness, and thy right hand shall teach thee terrible things. 2. His instruction of others. He will not only hearken to satisfy himself, but he will furnish himself from the mouth of God with answers, to satisfy them that shall dispute and argue with him against the Providence of God. That is the use of our study and labour in our Ministry. 1. To teach the truth, 2. To convince contradictors. This second part of our duty the Prophet had now special use of; for the Church foreseeing the fearful judgements of God upon the Jews, did argue the matter with the Prophet, and all those former grievances they objected as arguments against God's Government of his Church. The Prophet holdeth the foundation, and seeketh to inform himself, how he may be able to maintain the same against opposition and strife of tongues. Docemur, We are taught. In the Church of God there will be ever some that will argue and dispute against God. Doct. 1. Because men are first taught by the wisdom of the world, Reas. 1 and that is enmity with God. This proceeds from our original pravity of nature, corrupt in the first derivance from our Parents, which albeit it hath the seasoning of the Law of God written in the heart, yet the law of the members, which is contrary to the law of God, doth prevail against that law, and leadeth us captive unto sin. 2. Because as the Apostle saith▪ for who hath known the mind of the Lord? Reas. 2 Ignorance of the ways of God doth breed in us many sinister opinions, as we find in David in this very case; Rom. 11.34 for he confesseth that the prosperity of the wicked troubled him, till he went into the house of God; there he learned the mind of God, and then he was well satisfied. Even this Prophet knew not how to answer them that would argue with him against God, till he had called to account and disputed the matter with him. 3. Because the Apostle saith of the Elect, Reason 3 For we walk by faith, and not by sight. 2 Cor. 5.7 Now in many of Gods chosen the sight and sense is full, the faith is weak and imperfect, and when we come to hear of the equal Justice of God in punishing sinners, and feel the smart of his rod upon the Church, it is an hard matter to assure the heart by believing against that which is suffered in feeling. 4. Because Solomon saith, Reas. 4 Eccl. 7.29 God hath made man upright, but they have sought many inventions: for surely, the equal and constant ways of God, are suspected by the unequal and inconstant inventions of men, who in favour of themselves, spare not to cast the afflictions of the Church rather upon the will of God, of which they are not able to give the reason, then upon the evil deservings of their own sins. 1. The Minister must learn of the Prophet, Use 1 to apply himself to the remedy of this inconvenience, to maintain the cause of God against all contradiction and strife of tongues; for as we are the People's Orators to plead their cause with God, so are we Gods Orators to defend him against the corrupt and perverse censures of men, by proclaiming his constant Justice, and Wisdom, and truth, and by teaching them; as the Psalmist saith, He will not suffer his truth to fail. We need not strain ourselves much for this; for wisdom will be justified of her children, and he whom we defend against the calumniations of profane, or against the distrustfulness of the ignorant and weak, will fill our mouths with arguments in his own defence. Job saith to his friends, job. 13.7. Will ye speak wickedly of God, and talk deceitfully for him? The Cause of God is an upright Cause; we shall not need to be put to our shifts, to defend him against the dispute and arguing of men. It's enough that we rest in this principle of undeniable truth, Surely God is just, & there is no unrighteousness with him; as Abraham, That be far from thee to do after this manner, to slay the righteous with the wicked, Gen. 18.25. and that the righteous should be as the wicked, that be fare from thee? shall not the judge of all the earth do right. 2. The People that are our hearers are taught to hearken to the voice of our message, and to learn this lesson of the Justice, Use. 2 wisdom and truth of God, that they may rightly know God, and sincerely love him, that if any thoughts of distaste of God's Government, or distrust of his Justice, shall arise in their hearts, they may presently call to remembrance our plead for him, and confess that how admirable soever the ways of God are in our judgements, yet they are always equal; how secret soever they be, yet they are always just. It is a malicious suggestion when Satan shall belly us to God, as he did Job, when he said Job served not God for nothing; but there is no great danger in it, joh. 2.25. for he knows Satan to be a liar and a murderer; and he needeth not that any should testify of man: for he knoweth what is in man. It is a dangerous suggestion when he shall belie God to us, First, either flattering us with an overweening of his mercy to encourage sin, as when he told Evah, You shall not die at all. Secondly, Or shall affright us with the terror of his justice, as if there were no ●ope of favour, as he did to David, setting some a-work to tell him, Non est tibi salus in deo tuo, there is no help for thee in thy God. Thirdly, or shall tax to us the Government of God, as if he were either negligent of the affairs of the sons of men, or ignorant altogether of the sufferings of his Church, or partial in administration of Justice, or directly unjust in suffering his own servants to be oppressed with the injuries of men. The Minister must diligently preach, the hearer must reverently hear, and faithfully believe the truth concerning the Providence of God, or else all Religion will sink and want foundation. Vers. 2. And the Lord answered me, and said, Writ the vision, and make it plain upon Tables, that he may run that readeth it. 3. For the vision is yet for an appointed time, but at the end it shall speak and not lie: though it tarry, wait for it, because it will surely come, it will not tarry. HEre gins the second part of the chapped. which contains the Lords answer to the Prophet's expostulation. Containing, 1. A Direction to the Prophet, ver. 2, 3. 2. A Declaration of his holy will in the general administration of Justice. 1. Concerning the Direction given to the Prophet. And the Lord answered me and said] For the manner how God maintained intelligence with his holy Prophets, we are not very particularly informed; we find inspiration, and revelation, and ision mentioned; he that made the light that is in us, and gave us our understanding can best make his ways known to his holy ones; and as I do not think that Habakkuks' contestation with God was verbal and vocal, but rather a wrestling and striving of his spirit and inward man: neither do I think this answer of God was audidle, presented to the ear, but by some secret divine illumination suggested. And where he saith, The Lord answered and said. These phrases do express so plain an answer, as is made in conference between man and man. Writ the vision] That is, set down in writing my answer. It is our manner for the better preservation of such things as we would not forget, to set them down in writing. But because this request of the Prophets doth concern others that he may inform them, God addeth, Make it plain upon Tables that he may run that readeth it. That is, writ my answer in a Table in great Characters, that though a man be in haste and run by, yet he may read as he runneth, showing that he was desirous to satisfy all such as the Prophet spoke of before, who should argue against him. As out manner is to fix public Proclamations and Edicts on walls▪ or on Posts in ways of common passage, that any Passenger may take notice thereof seeing it concerneth every one: to that the Lord alludeth in this place, giving the Prophet great charge for the declaration of his holy will in this great matter; so to express it, that every one of his People may receive information thereof, Vult aperta esse verba, & apertè scribi, saith St. Hierom. For the vision is yet for an appointed time] The time is not yet fulfilled for the execution of the Will of God; but it is in the holy wisdom and purpose of God determined when it shall be fulfilled. At the end it shall speak and not lie] That is, in the time prefixed by Almighty God it shall take effect, and the counsel and decree of God shall be executed: For God that hath promised cannot lie. The answer of God is full as it after will appear, and doth not only clear the justice of God in the present cause of the oppressed jews against the Chaldaeans, but it maketh a further and more general overture of God's decree, against all unrighteousness and ungodliness of men, so that this Prophecy shall not only comfort that Church and those times, but it is directed to the perpetual use of the Church in all the ages thereof. He therefore addeth, Though it tarry wait for it, do not think by any importunity to draw down the judgements of God upon the ungodly, or to hasten the deliverance of the Church; God doth all things tempore suo in his time, and the servants of God must tarry his leisure. Because it will surely come it will not tarry] He giveth assurance of the compliment of his Will in the proper and prestitute season thereof, which nothing shall then hinder. The parts of this text, containing God's direction given to his holy Prophet, are three. 1. The care that God takes for the publishing of his Will to the Church, vers. 2. 2. The assurance that he gives of the performance thereof in the time by him appointed; 3. The patiented expectation which he commands for the performance thereof. 1. The law that he takes for publishing it. The Prophet must not only hear God speak, the Seer must not only behold the vision, but he must write the same: litera scripta manet, the written letter abideth. I will not stand to search how ancient writing is, wherein some have lost time and labour. I know that many do make God the first immediate Author of it, and do affirm that the first Scripture that ever was, was Gods writing of the law in two Tables, Exod. 32. But because I find in Exod. 24 that Moses wrote all the word of the Lord, Use 4 and Josephus doth report a tradition of the Hebrews for writing and graving before the flood; I hold it probable that both Scripture and Sculpture are as ancient as the old world. I will not question Josephus his Record of the two pillars, erected before the flood, engraven for the use of posterity, with some memorable things to continue in succeeding ages, whereof one remained in Syria in his own time. It is frequent in Scripture to express a perpetuity of record by writing. In the case of Amalek, Writ this for a memorial in a book. Ex. 17.14. job. O that my words were now written, that they were printed in a book, Job. 19 23 Graven with an iron pen, Vers. 24. in lead and in the ink for ever! Isay the Prophet. I heard a voice from heaven, saying to me write, all flesh is grass. joh. Audivi vocem dicentem, Beati mortui. I heard a voice from heaven saying, Blessed are the dead. Beloved thus have we the light that shineth upon the Church, and guideth our feet in the ways of peace by writing; for all Scripture is given by inspiration: holy men wrote as they were inspired. It was given to them by inspiration to know the will of God, they impart it to the Church of God by writing, and that boundeth and limiteth us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus hath God revealed himself to his Church, 1. Cor, 4.6. both sufficiently, that we need no more knowledge for eternal life, than what is contained in Scripture, and so clearly that the word giveth understanding to the simple. And as this word from the immediate mouth of God, doth warrant this particular prophecy, so doth the Apostle say of all the body of Canonical Scripture, that all Scripture is given by inspiration: and God's care is double. 1. That it be written to continue. 2. That it be written plain to be read. 1. It must be written that it may remain. 1. Written For in the old world, because of the long life of the fathers, the oracles of God were committed to them, without any mention of writing, because they were both wise and faithful in the custody and transmission of them; For Adam himself living nine hundred and thirty years to teach his children; had under his teaching. Seth, Enosh, Kenan, Mahalaleel, jarod, Henoch, Methusalah, and Lamech the father of Noah. And Noah lived with Abraham 57 years. But after the flood when the Church in the posterity of jacob increased, and no doubt had many corruptions by dwelling in Egypt; then was Moses appointed both to be the deliverer of the People of Israel from Egypt, and to be the Penman of God, to write those things which God would have to remain in the Church for all succeeding times, and after him successively holy men wrote as they were inspired. And a better Argument we cannot give for the danger of unwritten traditions, which the Church of Rome doth so much commend even above Scripture, than this. God saw that men had corrupted their ways, and he found the imaginations of men's hearts only evil continually, and that the Church was a very few: therefore he stirred up Noah to be a Preacher of righteousness in whom the light of truth was preserved; he destroyed the old sinful world, and by Noah and Sem; he began a new Church to the restored world. Yet after Noah's death the worship of strange gods were brought in; so that to heal this grief, and to prevent the danger of traditions, God caused the Word to be written by holy men, for the perpetual use of his Church, whose books were faithfully preserved in all ages thereof. Then came the Son of God, and he left his spirit in the Church, to lead the Church into all truth, by which spirit the New Testament was indicted and written. So that now all things necessary to salvation are so clearly revealed, that traditions of men have no necessary use in the Church, in the substance of true Religion: for that which is written is sufficient. The Church of Rome denieth the sufficiency of Scripture. Many of their great learned men writ both basely and blasphemously thereof. But they are not agreed upon the point: for. Scotus, Gerson, Oecam. Cameracensis, Waldensis, Vincentius Lerinensis, do all confess what we teach of the sufficiency of Scripture, as the learned Deane of Gloucester, Dr. Field l. 3. de Eccoles', c. 7. hath fairly cited them. And Dr. White in his way of the Church, addeth Tho. Aquinas, Antoninus' Archbishop of Florence, Durandus Alliaco a Cardinal, Conradus Clingius. Peresius Divinity Reader at Barcilena in Spain, and Cardinal Bellarmine: Of whom Possevinus writeth, that he is one of the two that have won the Garland. De verbo Dei l. 1. c. 2. Sacra Scriptura regulae credendi certissima & tutissima est: Per corporales literas quas cerneremus & legeremus, erudire not voluit Deus. Writing against Swenck field and the Libertines; this is a legal witness. Pro Orthodoxo heretici testimonium valeat. I know to whom I speak, and therefore I forbear the Polemical bands of arguments to and fro upon this question, which in print and in English is so fully and learnedly debated. Our lesson is, seeing God's care of his Church, for the instruction thereof is here expressed, in commanding his revealed will to be written, that God would have his Church to be taught his ways in all the ages thereof. Doct. 1. Because the ways of God, Reas. 1 and the saving health of God cannot be parted; none can have the saving health of God without the knowledge of his ways, no ignorant man can be saved: it is said of Christ, By his knowledge shall my righteous servant justify many, Isa. 53.11. per scientiam, qua scitur. Therefore David's Prayer is, That thy way may be known upon earth, thy saving health among all nations. 2. Because the promise of God doth run in semine, Reas. 2 in the seed; I will be thy God, and the God of thy seed. Our children are the Lords inheritance: his care extendeth so fare. That ye may live, Deut. 5.33 and that it may be well with you, and that you may prolong your days. But that is not all. That it may be well with them and their children for ever. Vers. 29. 3. For his own sake, Reas. 3 that his Wisdom, Power and justice may be known to men, that they may be able to plead the cause of God against such as either ignorantly through unbelief, or maliciously and blasphemously shall dispute and argue against God, for therefore God doth condescend to this Apology of himself, that he may instruct his Church how to plead the cause of his justice against all strife of tongues, that the name of God be not evil-spoken of. To make profit of this point. Use. 2 1. Herein let us consider what the Lord hath done for our souls; for he hath given us two means to communicate to us his holy will, hearing and reading; and he hath used to this purpose both the voice and the pen of holy men; for he spoke by the mouth of all the holy Prophets since the world began, and holy men wrote as his spirit directed them. Let him that hath ears to hear, hear quid Spiritus, Ps. 34.16. Mat. 24.15. and seek ye out the book of the Lord and read: but then add this caution; Who so readeth let him understand. It was Philip's question, sed intelligis quod legis? Seeing God hath written to us, Use 2 and the whole body of holy Scripture may well be called God's Epistle or Letter to his Church, let us bestow the reading of God's letter. St. Augnstive saith. Quae de illa Civitate unde peregrinamur venerunt nobis literae, ipsae sunt Scripturae. It was St. Gregory's complaint of Theodorus, In Ps. 90.2 that he was so over-busied with secular cares. Regist. 4.84. Et quotidie legere negligit verba redemptoris sui; quid est autem Scriptura sacra, nisi quaedam epistola Omnipotentis dei, ad venturam suam. It is a question in our times whether printing hath done more hurt or good; for Satan finding this a means to keep things alive in the world, hath employed the Press in all sorts of heresies, in all sorts of idle and lascivious, false and dicterious, slanderous and biasphemous books. The remedy is to refrain such readings, and as Dr. Reynold tells Hart his adversary, that he hath no book allowed him to read but the Bible. It is likely then that he is perfect in that book, and that Physicians do well when they find their Patient surfeited with too much variety of meat: to confine him to some one wholesome diet. So shall we do well to limit ourselves to the reading of God's letter, and know his mind; for he is wisest, and the wisdom that we shall gather from thence is wisdom from above, it is able to make us wise unto salvation, as the Apostle saith. 3. Seeing God teacheth us by Scripture, Use. 3 we must learn to carry a reverend opinion of Gods written Word, and to esteem it as God's great love to his Church, and as the means ordained by him to bring us all to him. Therefore David saith in one Psalm, 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 Christ's shield by which he bore off the fiery darts of Satan discharged against him in the wilderness, 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 find it to contain the sum and abridgement 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 public view, & put into the common eye. This showeth us that are the Ministers of the Word what our work is, Doct. to write the Word of God in a fair 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 Lantern to men's 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 Saviour's 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 hid 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 blindness in man, Reas. 2 and the god of this world by outward temptations, & ourown inward cotruptions do cast so thick a mist of darkness before our understandings, that the natural man doth not well discern those things which are of God; therefore as decayed sight is helped by a fair and great letter; so by our easy 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 rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth, and bud, etc. So shall my word be that goeth forth from my mouth, Vers. 11. it shall not return 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 plain characters; and because some have running 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; Use. 1 for we are Ambassadors 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 than 100 spoken in strange tongues. Saint Bernard saith, that it is better apta then alta sapere. Christ our Master that set us a-work, and whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are, told his Disciples Multa habeo vobis dicere, job. 16.12 sed nunc non potestis portare, I have many things to say, Ezech. 47 3, 4 etc. but you cannot bear them now. It must be our discretion to let our preach run like the waters in Ezekiel, which were at first going into them up to the ankles, then to the knees, than they risen up to the loins, than they grew fit only for good swimmers. And it must be your discretion that are hearers of our preach, to remember your own measure, and Christ's 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 mere waders adventure to swim in deeps, but content themselves in those shoals where they may have sure footing, till God the giver of wisdom do reveal more to them. They preach most profitably to a mixed auditory consisting off several scant of understanding, who serve them all as joseph's 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 itself, and the best may not think the time lost. To make rough things plain, and to write in a full hand and a legible character. This is God's 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. Use. 2 Seeing God would have his word so fair written, that he that runneth might read, we are taught the power and efficacy 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 God's 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 King's countenance was changed, and his thoughts troubled him, so that the joints of his loins 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 read; and they returned, saying, Never man spoke like that man. If they that run from the word may be taken thus with a glance upon it, you may soon conceive what effect it may work in those that run to it, that are swift to hear, that hunger and thirst after righteousness; If they that hear or read the word immediately, aliud agentes, may perceive the mind of the Lord by the plain opening thereof: much more they that come of purpose and run to it, that come with appetite and desire after it, with delight in it, with purpose to profit by it, and with due Preparation of the heart by earnest Prayer, for the holy blessing of God upon the Ministry, and hearing of it; therefore quid Scriptum est? quomodo legis? what is written? how readest thou? 2. The assurance that he gives of the performance of his purpose in due time. The Vision is yet for an appointed time, but at the end it shall speak and not lie. Next verse. It will surely come, it will not tarry. This is Rhetorically set down; For 1. Here is veritas decreti, the truth of the decree: The Vision is yet for an appointed time. 2. Here is veritas verbi, the truth of the word: it shall speak, it shall not lie. 3. Here is veritas facti, the truth of the deed: It will surely come, it will not tarry. 1. Decretum, the Decree. The Vision is here put for the thing seen, as you have heard, and that is the declaration of God's just judgement in the cause of his Church against the Chaldaeans; for he saith the time is appointed, meaning in his own holy and fixed decree which is unchangeable. 2. Verbum, the Word. God will speak his mind by this Vision, and declare what he intendeth against the Chaldeans, and therein he will deal truly and faithfully; for he is truth, he cannot lie. For these be two Premises or Antecedents to one conclusion, for we may conclude both ways. 1. The Decree of God is past: Ergo veniet, non tardabit, he shall come, he will not tarry. 2. The Word of God is past: Ergo. From thence we are taught, Doctr. That whatsoever God hath decreed or spoken, shall certainly take effect in the appointed time. The holy word of Scripture confirmeth this: Indeed who should alter God's decrees? for he himself will not, I may say truly he cannot change them; for the Apostle saith, he worketh all things after the council of his will. Eph. 1.11. And the Will of God is himself. And he cannot deny himself. 2 Tim. 2.13 Neither can he repent, as Samuel told Saul, The strength of Israel will not lie nor repent, 1 Sam. 15.29. for he is not a man that he should repent. And if God himself be without variableness and shadow of change, his Will being established by his counsel and wisdom, we may be sure that there is no power beneath him that can swerve him from his own ways: for the wiseman saith; There is no wisdom nor understanding, Pro. 21.30 nor counsel against the LORD. One reason may serve of this Doctrine. God is equal, infinite in his wisdom, justice and mercy; to conceive him infinite in power to do whatsoever he will, and not infinite in wisdom to decree whatsoever he will do, were to make him a Tyrant, not a King; but David saith; The Lord is King, and we do ascribe it to him, Tuum est regnum & potentia, thine is the Kingdom and power: for power without equal proportion of wisdom, must needs degenerate into cruelty. This wisdom forseeth all things that shall be, this wisdom decreeth all things that he will do, which his power after in the times appointed, doth perform, and bring to act. Against this Doctrine is Objected. Object. 1. Why then do so many texts of Scripture tell us that God repenteth. Sometimes he repenteth of the good that he hath done: for to make man upon the earth was a good work, yet it is said And it repent the Lord that he had made man on the earth, Gen. 6 6. and it grieved him at his heart. So to make Saul King over Israel was a good work, for it was his own choice, yet himself saith, It repenteth me that I have set up Saul to be King. 1 Sam. 15.11. Sometime God is said to repent of the evil that he hath done; malum poenae, the evil of punishment is there to be understood. So after the great plague when David had made a fault in numbering the people, When the Angel stretched out his hand upon Jerusalem to destroy it, the Lord repent him of the evil, 2 Sam. 24.16. and said to the Angel, It is enough, stay thy hand. And concerning his Word, we have frequent examples in Scripture of events contrary to the letter of his Word. For example, His word was to Hezekiah by Isaiah, set thy house in order, for thou shalt die, non vives. Yet Hezekiah did live 15 years after that; his word was to Nineveh by Jonah, 40 days and Niniveh shall be destroyed; yet yet it fell not out so, and the story saith, God repent of the evil that he had said that he would do to them. Joh. 3.10. To all we answer. Sol. 1. That the Will of God, that is, his counsel decreeing what he will do, is constantly the same and unchangeable, as we have taught. 2. Where it is in Scripture charged upon God that he doth repent, we say with Chrysost. it is verbum parvitati nostrae accommodatum, a word accommodated to our weakness. Hom. 22. in Gen. For we are said to repent when we change our minds; now the God of wisdom and power never changeth his mind, but sometimes he doth change his operations; there is not mutatio mentis, but mutatio dextrae Exclesi, as St. Aug. Paenitudo dei est mutandorum immutabilis ratio; by which he without changing of his own decree, maketh alterations in the disposition of things mutable. This for want of understanding in us to comprehend the ways of God, is called repentance and grief in God: but as Aug. saith, Non est perturbatio, sed judicium quo irrogatur poena; as Saint Paul. I speak after the manner of men, because of the infirmity of your flesh. 3. I approve that received distinction of the Will of God. 1. Voluntas signi, of the Sign. 2. Voluntas beneplaciti, of his good Pleasure. 1. God doth reveal his ways to the sons of men, and showeth them what he would have them do, and openeth to them the knowledge, and tendereth to them the use of fit means to perform that which he would have them, and so it is said he would have all men to be saved, and to come to the knowledge of his Truth. According to this revealed Will of God, he doth offer mercy to all, and he doth withal threaten judgement to such as forsake their own mercy, as Jonah saith. And when he seethe cause to call in either his mercy from them that abuse it, or to stop the course of his justice to them whom correction doth amend, than we say he repenteth him of that which he hath either promised or threatened: for clearing whereof understand. That God never changeth in promise, or in threatening▪ but only in things concerning this life; as in all the examples repeated, all those promises and threaten be used as motives to induce obedience, and therefore they are not absolute but conditional. For it is no good argument to persuade 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 dissuade sin by the commination of judgement, if the judgement must of necessity be inflicted. Therefore this revealed Will of God is conditional, 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 threaten. 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 wi●ch 1. There is consilium, the wisdom of God foreseeing what is to be done, 2. There is decretum determining it; and herein the counsel 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 forseeth 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 Wills 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 moral Law of God. 2. For probation and trial; 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 persuade 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 unrighteousness if they obey not. The answer than 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 God's 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 will further reveal himself 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 h● will show 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 promises mercy to his Church, believe him in both; for neither can God's enemies repent to change the course of his justice, neither can his Church sin unto death, that he should take his mercy utterly from it. So then the Argument holdeth strong, God hath said and decreed what he will do against these Chaldaeans, what for his Church; therefore it shall come to pass. 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 solicit his favour? To this our answer is, that this cannot discourage Prayer, because the decree is past and unchangeable; 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 error of the sons of Zebedee, Nescitis quid petatis, you know not what you should ask, Our Saviour hath set down a form of Prayer so absolute, as that we cannot justify the ask 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 threatened the perverse enemies thereof, that he will surely perform; for the decrees and the word of God are unchangeable. 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 threatened? It is a note of the evil conscience to fear where no fear is, ●e, where there is no cause of fear; an elect man fearing judgement threatened 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 threatened nothing in us but sin, and sin carrieth two rods about it, shame and fear. 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 confirm and strengthen fear. 1. We are taught from hence to believe the Word of God; Use 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 goodness 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 kindness that I shown 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 rejoice 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 threatening impenitent sinners with his judgements; 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, God's name, wherein standeth His glory. Our help. 3. What is forbidden, taking it in vain, 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 thorns. The Lord will not hold him guiltless that taketh his name in vain. The Laws of God be unreversible decrees; heaven and earth shall pass, ere one of these words shall sink or lose strength. Yet the blasphemer feareth nothing; that is a crying sin in this land; not the houses only, the streets and high ways resound the dishonour of God's name; this sin is grown incorrigible. The Land mourneth because of oaths. Hoc dicunt omnes ante Alpha & Beta puellae. And believe God who cannot lie, He will not hold him guiltless that taketh his name in vain. Thus we may make use of this doctrine, to restrain, if not overcome, and to destroy the dominion, if not the being of sin in us. 2. For the better rectifying of our judgements, and reformation of our lives, Use 2 let us observe the consonancy of God's practice in the world, with the truth of his word; he hath declared himself an hater of evil, 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 loss of all that they have unrighteously gotten cometh upon them; how their posterity smarteth, according to that threatening 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 God's unreversible decrees, because the word is gone out of his mouth? and though the ungodly do not believe it though it be told them. Verily there is a reward for the righteous, doubtless there is a God that judgeth in the earth. We may say of our times as Hecuba did of hers, Non unquam tulit documenta for'rs majora quàm fragili loco starent superbi: for We live in the school of discipline, and the rod of correction is not only showed, but used with a strong hand, that all men may fear to be unrighteous; we have not only Vigorem verborum, the vigour of words, chiding sin in our ministry of the word, but rigorem verberum, the rigour of stripes, in the administration of justice; never did any age bring both fuller examples of terror, than we have heard with our ears, and seen with our eyes; for the wisdom of God's decrees and the word of God's 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 vain confidence of the ungodly, Use. 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 overflowing scourge shall pass through, it shall not come to us; for we have made lies our refuge, and under falsehood have we hid ourselves. They are answered and confounded. The bed is shorter than a man can stretch himself on it, Vers. 20. and the covering narrower than he can wrap himself in it. He that is to lodge so uneasily, cannot say I will lay me down 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 than 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 evil an hundred times, and his days his prolonged, yet surely I know it shall be well with them that fear God, Vers. 13. which fear before him: But it shall not be well with the wicked, neither shall he prolong his days which are a shadow, because he feareth not before God. God hath made an Act against them, their judgement is sealed, they have nothing but vanity and lies to support their staggering and reeling estate of temporal felicity; God is not in all their ways, 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 evil. But God is a Rock for foundation, and a Castle for defence to all such as put their trust in him. 3. The patiented expectation which he requireth in the Prophet for the performance of this promise; Though it tarry, wait for it. We must not not think long to tarry the Lords leisure; Doctr. it is the Prophet's rule, He that believeth shall not make haste; Isa. 28.16. Ps. 37.34. and it is David's precept, Wait on the Lord, and keep his way. And we have Jobs example, All the days 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 persuaded 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 vain 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 believed. 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 glass; faith is a Christian man's 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. Rejoice in hope. Saint. Bernard doth teach us to make use of this doctrine, Use. of awaiting God's leisure; 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 Lord's leisure, do commonly fall into one of these two evils. 1. Either they murmur 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 busy to search into the ways of God, to know things to come. It pleased God before the coming of Christ in the flesh, to reveal much of his purpose concerning the time to come by the ministry of his Prophets; and the Devil finding men taken with this desire of the knowledge 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 Devil grew rich by the offerings and presents that were given him for divination, when the success 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 wisdom of observation hath recorded to the honour of Christ, that at his coming into the world all oracles grew speechless, to show that he that should dissolve the works of the Devil 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 busy with the Key of his Closet, and to content ourselves with so much knowledge of things to come, as either 1. The wisdom of foresight may read in the volume of reasonable discourse. 2. Or the faith of God's holy ones may read in the written word of holy Scripture. 3 Or the judgement of those Scholars of nature may find 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 ways and his paths where his footsteps are not seen. 2. Let us take the word of God for his promise and threaten, 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 enemy's confusion and ruin. God hath promised both; yet against this promise, the Church which hears of comfort, feels smart, and their threatened enemies rejoice and divide their spoil; the assurance is, God cannot lie, and repentance is hid from his eyes. Why should man desire better assurance than the word of God to fix and establish his heart? seeing all 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 fullness 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 man's creation, the eve of the first Sabbath; but he was not borne till almost 4000 years after; yet the faithful in those times waited for the coming of Christ, and tarried with patience till he came. 4. God himself waited 120 years for the repentance of the old world, all the while the Ark was preparing; it is the Apostles phrase, The long-suffering of God waited. If God have the patience to wait on us for our good, 1 Pet. 3.20 this may perfect our patience in our waiting on him for our own good. Saint Paul calleth this The riches of his goodness and forbearance and long-suffering, Rom. 2.4. and saith that The goodness of God leadeth to repentance. If we consider his provocation, and how our daily sins tempt him to repent that he either did make us, or do any thing for us; all which are in his sight, and all which his soul abhorreth; and if we compare this his patience with our passionate bitterness upon the least provocation; and consider how ready we are to call for fire from heaven to consume them that anger us; we shall see that God doth wait for our repentance with much patience; and who would not wait upon such a Lord? 5. Let us consider how willingly we do attend and observe those that can do us any good; how early we rise to be sure to prevent their hours; how well our hopes do support us, and stay our stomaches, though many delays interpose their stop, and threaten failing: yet the success of expectation in things temporal depending on men is always uncertain; for there are no bounds that can oblige humane favour, not merits, not rewards, not promises, not oaths; but the promises of God are Yea and Amen, as he saith The vision is yet for an appointed time; at the end it shall speak and not lie: it will surely come. This assurance that we have from the Word doth make expectation easy; it is no pain to tarry for that which shall not fail us. Jacob thought the seven years a short time bestowed for Rachel, because he loved her, though he served and was not his own man till he had fulfilled the time. Neither doth that of Solomon discourage our tarrying the Lords leisure, because he saith, Pro. 13.12 Hope deferred maketh the heart sick. 1. Because, if that hope be of some things temporal, depending upon the favour of the times, or persons of men, there may be a failing, therefore delay is a disease in such cases, and maketh the heart sick. 2. But hope inthe promises of God determined to their certain time, cannot be said to be delayed; for his hope is in vain, who hopeth any thing before the time. 3. And again, where hope resteth in the Word and Promise of God; neither the alterations of persons, nor the vicissitude of times, not the intercurrence of impediments can any way cross the purpose, disable the means, or defeat the end of God's decree. Further, if we understand Solomon of hope rightly grounded on the promise, and construe the deferring it, not to any protraction beyond the time, but to the long expectation of it in tempore suo, which desire of fruition doth make long, that that hope maketh the heart sick, we must not understand this sickness as a disease of the heart: for when the Church saith, Stay me with flagons, and comfort me with apples, for I am sick of love. Cant. 2.5. Let no man think that this sickness was any disease in the Church; we may say of it as our Lord did of Lazarus his sickness, This sickness is not to death. This is but fervour of the Spirit, and earnestness of desire, as Bern. saith; it is taedium quoddam impaetientis desideris; he means and holy impatience, quo necesse est affici mentem amatoris absente eo quod amat, dum totus in expectatione quantamlibet festinationem reputat tarditatem. This is an wholesome sickness; it is the disease of the whole creation, and of all the Elect; For we know that the whole creation groaneth and traveleth in pain together until now. Rom. 8.22. And not only they, Vers. 23. but ourselves also, which have the first fruits of the Spirit; even we ourselves groan within ourselves waiting for the adoption, to wit the redemption of our body. This vers. 19 is called the earnest expectation of the creature, waiting for the manifestation of the sons of God: This is not weakness of the flesh in the Elect, but fervour and strength of the Spirit. So David longed as he professeth. My soul longeth, Ps. l 84.2. yea even fainteth for the courts of the Lord, my heart and my flesh cryeth out for the living God. And this desire goeth with us to heaven; for even there the souls must wait, and they are full of this holy desire; which proves that their happiness is not consummate till the resurrection. For the souls under the Altar cry with a loud voice, saying, How long O Lord, holy and true, dost thou not judge and averge our blood on them that dwell on the earth? Rev. 6.10. This desire is Cos●orationis, the whetstone of prayer; for the more our hearts are established in the assurance of the truth of God's promises, the more is the fire of this desire kindled and inflamed in us, and then it breaketh forth into prayer, and the prayers that are fired at the Altar of zeal, asend the next way to the throne of grace. Christ himself kindled this heat in us when he taught us to pray to our father, fiat voluntas tua, thy Will be done: for we may tarry the leisure of the fiat in faith, and yet desire it with fervency; for in nothing do we more declare our concurrence with the will of God, then in our earnestness in prayer to him to fulfil his Will. For Application of this point, let us look back to the Vision; it is double. For God revealeth, 1. The purpose of his fierce wrath against the enemies of his Church, whom he threatneth to consume. 2. His promise of mercy to his Church, that he will restore it to the joy of his countenance, and give it rest from all her enemies. This promise of God holdeth to the world's end; even the whole Vision is for appointed times. Therefore the distresses of the Church must ever be comforted with those comforts; for these the Apostle doth call The comforts wherewith we are comforted of God. All other comforts spend themselves into breath, and vanish and leave the heart oppressed as it was; the Vision of Gods revealed comfort establisheth the heart, for this telleth us where we may have rest for our souls; namely in the decree and promise of God. And needful is this comfort now; for though our Church by the good favour of God do enjoy the liberty of the Word in peace, under the gracious government of our King, whom God hath anointed defender of the Faith: The Protestant and reformed Churches in other parts of the world do at this present smart for it; long have they lived under the rod of the Spanish inquisition; long subject to the sugillations of the Jesuits their mortal enemies. But now the sword of massacre is drawn against them; before there were some attempts made upon the persons of some few of the Religion, or some encroachment made upon their goods. They thought it gain to lose all for Christ, so that they might win him, and be found in him; but now the poor distressed Church heareth the voice of the daughter of Babel crying out against her, Nudate, Nudate. First discerning them, and then, but who can tell what then? the true Church lying at the mercy of Rome shall find her mercies cruel. We cannot but take notice of it, that the Church of Rome is both a strong and a bloody enemy; she is not yet stupannated, nor past teeming; she aboundeth in continual sucerescence of new seed. Cardinal Bellarm. under the name of Tertus doth wonder why our King should fear the cruel dominion of the Pope, under whom all his Tributaries do so well. And the humble Supplicants to his Majesty for the liberty of conscience as they call it, and for Toleration of the Romish Religion have urged the peaceable state of our neighbours in France, where the Papist and Protestant do both exercise their Religion in Peace. We now see they feel and smart for it, that there can be no peace with Jezebel of Rome, 2 Reg. 9.22. so long as her whoredoms and her witchcrafts are so many. She lieth lurking in the secret places, to murder the innocent; her patience is limited with no other bounds, but Donec adsint vires, till they have strength. Nuni proximus ardet Vcalegon, They have declared themselves here what they would have done; Our comfort is in this Vision, and we must tarry and wait the Lords leisure. Haman the Jesuit hath got a decree against the Reformed Church in France to root it out, and the sword is now drawn against them: the Protestants in Bohemia have felt the edge of the Romish sword, she that calls herself mother of the Christians, ostendit ubera, verbera producit; she pretendeth love. Savus amor docuit natorum sanguine matrem commaculare manus. And the Church makes pitiful moan, saying, Shall they therefore empty their not, and not spare continually to stay the nations? Hab. 1.17 But we know that God is good to Israel, to such as be true of heart: God hath a sword too, and he is whetting of it; he hath a quiver, and it is full of arrows; he is bending of his bow, and preparing his instruments of death, and he hath a right hand, and that shall find out all his enemies. How shall we wear out the weary hours of time, till God come and have mercy upon Zion? we have many ways to deceive the time. 1. The idle think the time long; whilst we have therefore time let us do good, we have work enough to work out our salvation with fear and trembling, to make our Calling and Election sure, ro seek the Lord whilst he may be found, to wash us and make us clean, to put away the evil of our works, to cease to do evil, to learn to do well: to get and keep faith and a good conscience, to walk with our God. They that well consider what they have to do, borrow time from their natural rest, from their meats, from their recreations, to bestow it on the service of God. There be that overcharge themselves with the businesses of the world, with the care of gathering riches, with ambitious thoughts of rising higher, with wanton desires of the flesh, with sensual surfeits in gluttony and drunkenness, and the day is not long enough for these children of this world, to whom I say with the shepherd, Quin tu aliquid saltem potius quorum indiget usus. Virg Alexis. Are these the things you look upon? non relinquetur lapis super lapidem, There shall not be left a stone upon a stone Walk circumspectly, not as fools but as wise, redeeming the time because the days are evil. Remember your Creation to good works that you should walk in them, and whilst you have the light walk in the light, Ambulate in luce, Ambulate digni luce. 2. To sweeten the delay of the vision, and to shorten the time of our expectation, let us hear our Saviour saying Search the Scriptures. There 1. We shall find the promises of God made to his Church in all ages thereof, beginning in Paradise at semen mulieris the seed of the woman, and so continuing to the fall of the great strumpet, the ruin of Babylon in the Revelation; wherein we shall find God to be yesterday, and to day, and the same for ever. 2. We shall read the examples of God's mercy to his Church, and judgement of the enemies there of all the Bible through. It is a work for the Sabbath as appeareth in the proper Psalm for the day, To praise God for this, Psal 92. to sing unto the name of the most high. The Church professeth it●●● 〈…〉 Thou Lord hast made me glad through thy work, Vers. 4. I will triumph in the works of thy hands. The works of God are these. When the wicked spring as grass, and when all the workers of wickedness do flourish, it is that they shall be destroyed for ever. For lo thine enemies O Lord, for do thine enemies shall perish; all the workers of iniquity shall be scartered. But my horn shall be exalted like the horn of an Unicorn; I shall be anointed with fresh oil. Mine eye shall see my desire upon mine enemies, mine ears shall hear my desire of the wicked that rise up against me. The righteous shall flourish like a palm-tree, he shall grow like a Cedar in Lebanon. Those that be planted in the house of the Lord, shall flourish in the Courts of our God. They shall bring forth more fruit in their age, they shall be fat and flourishing. The use of all, To show that the Lord is upright; he is my rock, and there is no unrighteousuesse in him. These be meditations of a Sabbath of rest, and the word of God giveth full examples of this truth, and daily experience in our own times offereth it. 3. The Scripture doth put into our mouths Psalms and Hymns, and spiritual Songs, teaching us to sing and to make melody to God in our hearts. Excellent to this purpose are the Psalms of the Bible, and if we sing merrily to the God of our salvation, this will pass away the time of our waiting for the promise of God cheerfully; we shall not think it long. For this did David desire to live. Oh let me live, and I will praise thy name. 4. The Scripture is full of heavenly consolations to establish the heart; that it shall not sink under the burden of this expectation, for in the Scriptures, the Spirit of God speaketh, Let him that hath ears to hear, hear what the Spirit speaks to the Churches: this Spirit Christ hath left in his Church 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, than Heirs, and Co heirs 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 hear 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 joined together; therefore in the want and expectation of God's promises we pray, building upon the Word of God, because we know, Vers. 89. For ever O Lord thy Word is settled 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 soul 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 itself, 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 showing hereof maketh it a Vision to his Prophet, and so to his Church, and so it gins at Behold. Now the answer of God doth first prevent an objection which might arise out of God's 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 fulfiled; the Prophet might inquire; 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 Proceed 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 hear, hear what the Spirit speaketh unto the Churches; so is this word often used in Scripture to move attention. His soul 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 God's meaning. It is true in the first sense that the ungodly man seeketh trust elsewhere then in God, and doth strengthen himself in the malice or pride of his heart. But God would show here that whosoever is thus big-swollen in the pride of his heart, hath not rectam animam, some read quietam or tranquillam animam, a right or a quiet soul. It agreeth well with the Prophet's 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 judgement 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 own 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 soul shall have no pleasure in him. In all these four 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 shall have peace of conscience, and shall take all that befalls him in good part. So then, 1. By the just, we do understand not any legal righteousness, 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 righteousness, 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 joined 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 widows are said to be dead even whilst 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 goodness 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 soul 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, than 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, etc. They that overcome this world do overcome it by faith, and such as have this faith do grow boisterous and violent, They take the Kingdom 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 godliness hath the promises of this life, and that which is to come. This showeth 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 Latin 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 sayest and thou believest. I will not conceal from you the dissection of this word Fides, as a witty Ancient hath anatomised it into five several letters, by which he collecteth the ingredients which must meet in a saving faith. 1. F implieth 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 Kingdom 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 confess God with their mouths and deny him in their works. 2. I, this importeth Integritatem, Integrity, which doth express itself 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 implieth 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 school, that faith which is not joined with love, is called fides informis, an unformed faith. It is St. Augustine's, saying. Cum dilectione fides est Christiani, sine dilectione fides est daemonis. For we find that the devils confessed Christ. Confitebantur (saith Saint Augustine) Daemons Christum credendo, non diligendo; fidem habebant, charitatem non habebant. 4. E, implieth Expressè, expressedly; for it is not sufficient to retain faith in the heart, but we must also strive to express it two ways. 1. In the fruits of faith, good life. 2. In the outward profession, as the Apostle doth join them together, With the heart man believeth unto righteousness, 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, always, 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 always by love, so that men may see our good works, and glorify 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 believe 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 soul 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 soul 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 evil. Some think this part of the text meant of Nabuchadnezzar, the proud King, whose heart was so big swollen with his great victories, that in the ruff of self opinion he ascribed all to himself, and therefore was turned to graze, as in the story of daniel's prophecy we read. Remember the fearful quarrel of Christ with Capernaum, And thou Capernaum, which art exalted to heaven, Luk. 10.15 shalt be thrust down to hell. It is one of the works of the preaching of the Gospel, I may call it one of the miracles of the power of our ministry. Every mountain and hill shall be brought low. Chrysost. Elatos & superbos nomine montis denunciat, Luk. 3.5. he calls the proud by the name of a mountain; the early and the later rain that falleth on them doth slip off and fall into the under valleys, and the valleys (as the Psalmist saith) do abound with corn. The power of the Word extendeth to the humiliation of many that are lifted up; for it revealeth unto us Christ, without whom we can do nothing, without whom no man cometh to the Father. And this leaves us nothing to lift us up. I have spoken of this sin out of the former chapter, where the Chaldeans proud of their victories, do rejoice and ascribe the glory thereof to themselves. And from the mouth of an heathen man, Artabanus the Uncle of King Xerxes I take it, Herodit. Polymnia gaudet Deus eminentissima quaeque deprimere, his reason, Quia Deus neminem alium quàm seipsum sinit magnifice de se sentire. Yea sometimes we find when God doth owe a man a shrewd turn, he will lift him up himself that he may throw him down; as David complaineth, Thou hast lifted me up and cast me down. But the lifting up here understood, is the pride of heart which maketh men to esteem of themselves above all that is in them; such are their own Parasites; and the Wiseman saith, there is more hope of a fool then one of these. In this Argument I went so fare in the former chapter, as to teach you two things, 1. To decline this as a disease. 2. To embrace the remedies against it. 8. Reasons I gave against it to persuade declining of it. 1. It trespasseth primum & magnum mandatum legis, the first and great Commandment of the Law, etc. 2. Connumerat nos filiis Sathanae, patri fill. superb. 3. Exterminat charitatem, voluntas Dominium exercet, 4. Subjicit nos opposicioni divinae, Deus resistit superbis. 5. Tollit à nobis talentum dum nostra quaerimus. 6. Male nos decet, poor and proud. 7. Nullum vitium Sathanae magis placet. 8. Superbus ingratus, and so omnia dixeris. The remedies, 1. Serious consideration of ourselves. 2. Studious searching in the word of God. 3. Putting ourselves often in the sight of God. 4. Frequent casting up the favours of God to us. 5. Earnest and devout prayer. This is a sly and cunning insinuation of Satan, to lift us up in our own opinion; there is a tang of our hereditary corruption that runs in the same channel with our blood; we are all apt enough to value ourselves above the loan price. Few of the mind of Agur the son of Jakeh, I am more brutish than any man. Few of the mind of Saint Paul, Of whom I am chief. It is a great victory that a man hath gotten of himself, if he be once able to keep himself under; for whether we do increase in outward goods or spiritual graces, we shall have much ado to avoid this sin. 2. The censure, Non est recta anima ejus. This Physician doth search the disease to the bottom, he finds where the fault is; the soul is naught, the inward man is corrupt. And if the light that is in us be darkness, how great is that darkness? It is the searcher of hearts and reins, that findeth this fault; who but he can examine and try the inward man? We see what body, what complexion, what stature man hath; we may see what honours he attaineth in the world, how he increaseth goods, what delights a man useth for recreation; we cannet see what souls men have, rectas an obliquas. But if we see and observe men proud and lifted up high in their own opinion, we see there is cause of fear, that they have not rectas animas, right souls. And though the judgement of our brethren belong not to us, yet let us judge ourselves by this; for if we do find in ourselves an elevation above our pitch, Doctr. that either the opinion of our wisdom and strength, or riches, or honours, or friends do swell us, it is a certain Symptom of a diseased soul. 1. Because this lifting up doth dislodge God from the soul, he will not dwell with a proud man, he hath so declared himself. Reas. 1 For thus saith the high and lofty one that inhabiteth eternity, whose name is holy: I dwell in the height and holy place, Isa. 57.15. with him also that is of a contrite and humble spirit, to revive the spirit of the humble: to revive the spirit of the contrite ones. Now as Augustine saith, Vita corporis anima, vita animae Deus. If he say to our soul, I have no delight in thee, we may complain in pace mea amaritudo, our soul is sick even to the death. 2. Because this pride of life which lifteth us up, Reas. 2 is not able to keep us up; for the elevation of our souls is like the violent casting up of an heavy body into the air, which will fall down again with its own weight; Jam. 1.14. it is a man's own lust that draweth and driveth and forceth him up. And if Satan do put his help to it to lift us up, he will be the first that will put hand to the casting of us down again. When he had lifted up Christ to the pinnacle of the Temple, the next temptation was, Cast thyself down. 3. Because this pride of life filleth the soul so full of itself, that there is no room for the spiritual graces of God to dwell there; Reas. 3 Christ lodged in a stable, quia non erat locus in diversorio. 4. Because as the eating of somethings doth put the mouth out of taste, that it cannot relish wholesome food; Reas. 4 so the pleasing of the souls palate with the luscious sweetness of temporal vanities, doth make the soul out of taste with the bread of life, that wholesome diet which should keep our souls in health. Let us make profit of this Doctrine. Use. 1. Let it be the main and chief care and study and endeavour of our whole life to get and keep animam rectam, an upright soul. To keep your accounts straight, to keep your estate upright; to keep your body in health by a regular observation thereof, to keep your interest in the love of your friends: all those be lawful cares of life, and this is an incumbent duty which obligeth and engageth all men: but let not these cares swallow us up, and devour our whole life. These things perish in the very using of them. The soul of every man, that, is the man; if that be not kept upright, What profit will it be to a man to win all the world, and lose the soul? In the last day an upright soul will be able to stand it out before the judgement seat, when they that have kept all things upright but their souls, shall see that none but upright souls are happy. 2. Let us therefore not stand wishing I would I had such a soul, Use. 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 voice that cometh 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 spiritual 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 beneficial they are, how nourishing, how cordial to the inward man; you would not come to the Word when your leisure 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 reckon 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 account 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 less to govern his own soul; let us therefore pray to him who challengeth 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 ask of God who giveth to all men liberally. And Christ hath promised that whatsoever he shall ask the Father in his Name, he will do it. 5. It will 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 unrighteousness, that defileth the soul with an indelible pollution, all your prayers and alms will 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; Use. 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 carry the contents thereof. 1. Righteousness. 2. Faith. 3. Life. Righteousness 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 breastplate of Righteousness, Eph. 6.14. and the Shield of Faith. 1. Of Righteousness This is that virtue which denominateth a man just and righteous, and it is a virtue 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 righteousness; 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 clothed with this righteousness as the Apostle saith; Eph. 4.24. created in the image of God, and in righteousness and true holiness. And this righteousness was lost by Adam's fall, 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 Righteousness as a breastplate. And this Righteousness 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 righteousness. 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 tenant concerning this point, that Legal Righteousness 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 sin 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. Mortal, so every man sinneth not; for he that is borne of God sinneth not, nor can sin. 2. Venial, so every man sinneth; but this kind of sinning saith he, doth not break the law of God, because they deserve not the wrath of God and condemnation. Lyndanus. Levicula vitiola lapsuum quotidianorum aspergines & naevuli sunt qui per se non maculant & contaminant, sed quasi pulvisculo leviter aspergunt vitam humanam. Yet as light as they make of this pollution; it is no way to be purged but by the blood of Christ; and Christ is answerable to the Father and to the justice of his Law, even for the least of these. Therefore the Prophet saith, God laid upon him the iniquity of us all, and all our sins met in him; this cannot but include venial sins, for the elect have no mortal sins. Yet our tenet is, that all, even the least obliquity of thought, primi motus ad peccata sunt peccata, the first motions to sin are sins, and directly against the tenth Commandment; and he that breaketh the least of the ten is guilty of all, for he breaketh the Law. So then the veniality of sin is not in the nature and merit of sin, Ps. 22.1.2. but in the favour of God by Christ, he suffering and satisfying for it, and we by faith applying this to ourselves, and it will follow; for in its own nature every sin is mortal, deserving death: and the just are not said to be blessed because they have no sin, but because their iniquities are forgiven, and their sin is covered; and because God imputeth not their sin to them; as some are quit by Proclamation, because no evidence is given in against them. 2. We must then fly to Evangelical righteousness, which hath two parts. The one is called the righteousness of faith, the other of a good conscience. Rom. 10.6. Pray for us; for we trust we have a good conscience in all things, willing to live honestly. Heb. 13.18. 1. The righteousness of faith. This is Christ's righteousness by faith received of us, by grace imputed to us, as the Apostle saith, Christ is the end of the law for righteousness to every one that believeth. Rom. 10.4 The end of the law is to save those that fulfil it; this by reason of the body of sin that we do bear about us, none of us can perform; but Christ hath fulfilled the law for us, and his obedience is by the favour of God imputed to us, and by our faith applied, and we justified and saved thereby. For what the law exacted of us, is accapted for us, as if we in our own persons had done it, because we believe it done by Christ for us. 2. The righteousness of a good conscience. This is a work of the Holy Ghost in us, by which we do approve ourselves to God and man, by our endeavour to do that which the law commandeth. And such a righteous person David describeth, Surely he doth no iniquity, Ps. 119.3. but walketh in the way of God. If any man object, Object. Then is he no transgressor of the law, because he doth none iniquity; then is his obedience full because he walketh in the way of the Lord. St. Paul doth answer for himself, Sol. and therein for all the elect of God, and showeth wherein his innocency consisteth, and saith, For that which I do I allow not; for what I would do that I do not; Rom. 7.15 but what I hate, that do I. If then I do that which I would not, Vers. 16. I consent unto the law that it is good. Now than it is no more I that do it, but sin that dwelleth in me. 17.22. I delight in the law of God in the inward man. Here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, know, if thou be an elect child of God, thou consistest of a double man so long as thou livest here on earth. 1. There is in thee an outward man, that is, the unregenerate part of thee. 2. There is an inward man, that is, the regenerate part. For we must know and confess, that we are not capable in this life of a total and full regeneration, which is an utter abolition of the body of sin. There is Corpus peccati, the body of sin: there is lex membrorum a law of the members, there is Concupiscence which doth carry us into the evil which we know in our understandings to be against the law of God, and our conscience trembleth at it; this is an inward man, which in Peter is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Pet. 3.4. So that the inward man which keepeth the law, is the understanding and conscience; and the outward man that breaketh the law, is the will and the appetite, and the instruments thereof in the act of sin. So then I shall now describe to you whom the Prophet here meaneth by the just man, even him who in his understanding apprehendeth the good and perfect Will of God, and maketh conscience of obeying it according to the measure of grace given to him; for this is an Evangelical righteousness. The use of it is great; for the Prophet saith of Christ Jesus, that he put on righteousness as a Breastplate. He that came to lose the works of Satan, and therefore to bid him battle, Is. 59.17. did not come into this life, which is militia super terram, a warfare upon earth unarmed; he is the General of God's forces, against the Kingdom of darkness, against the Prince that ruleth in the air; against the god of this world, against Principalities and Powers, and no sooner was he baptised and began to appear to his employment, but the spirit led him into the field to a duel with Satan for forty days together, where this Breastplate of proof was a sufficient wall about his vital parts, and did preserve him against Satan's fury and force. And we that are his soldiers, who must ambulare sicut ille, walk as he, we are taught by the Apostle, both to get and put on this righteousness as a Breast plate. The benefits that this righteousness doth bring with it, are many. 1. It is a proof against temptations; for howsoever our affections do receive some titillations from the outward senses to affect them with evil, 1. Benefit. our understanding like Goshen will always see the Sun, although the rest of our Egypt be benighted. Howsoever our Will may be corrupted for a time, our conscience will continue zealous of good works. In our minds we shall serve the law of God, and this will keep our heads always above water, that though we be put to it to strive and labour hard for life in the deep waters, both of temptations and afflictions, yet through many dangers and painful struggle, we shall at length recover the shore. The distressed conscience troubled with the terror of sin, though it cannot escape Satan's sifting, and buffeting, and wounding, yet can it not fall into final despair, because this righteousness cannot be lost. 2. This maketh our calling and election sure; 2. Benefit. for if we be truly regenerate, we shall be saved certainly; and this righteousness is a full assurance of our regeneration as the Apostle saith, 1. joh. 2.29 Ye know that every one which doth righteousness is born of him. So that righteousness is the earnest of our salvation, it is salus in semine, salvation in the seed here; it is salus in Messe, in the harvest, hereafter; for St. James saith, The fruit of righteousness is sown in peace. For where righteousness is once rooted, jam. 3.18. there is peace and assurance both of grace and glory. 3. This righteousness doth honour God in this world; for when men live in the conscience of their ways and in the holy fear of God, 3. Benefit. abstaining from evil all they can, doing all the good they can, rather suffering and forgiving than doing and revenging injuries, striving to bear themselves uprightly before God and men, our Saviour saith, Others seeing their good works will glorify their father that is in heaven. 4. This righteousness is the only witness of our sincerity in the love and service of our God; for let no unrighteous man say he loveth God or serveth God; the proud, the covetous, 4. Benefit. the wanton, the breaker of the Sabbath, the drunkard, let them come to Church, & hear and receive the Sacrament now and then, let them not deceive themselves; without this righteousness no man shall please God. Neither shall the Church esteem such as members of the body of Christ; for we are taught, that no adulterers, fornicators, covetous persons, etc. shall inherit the Kingdom of heaven. But sanctify the Lord God in your hearts, and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear. 1 Pet. 3.15 Having a good conscience, that whereas they speak evil of you as of evil doers, Vers. 16. they may be ashamed that falsely accuse your good Conversation in Christ. Let men hunt for fame and reputation in the way of honour and high place, in the way of great dependence, or of riches: if they be ungodly and want this righteousness, they want the fault that should pickle them to keep; the just shall be in everlasting remembrance, their candle doth not go out by night: their name shall be like to precious unguent: But let the ungodly do what they can, the name of the wicked shall rot. 5. This righteousness upon a deathbed will comfort, 5. Benefit. when neither meat nor medicine will down with us; for there follows after righteousness a gracious train, a comfortable sequence. The Kingdom of God is righteousness and Peace, Rom. 14.17. and joy in the Holy Ghost. Mark the upright man, and observe the just, Ps 37.37. for the end of that man is Peace. What a joy of heart was it to Hezekiah? he did not say, I have reigned a King over thine inheritance so many years: I have gotten so much riches and treasure, I have subdued so many enemies but, Remember Lord I beseech thee now how I have walked before thee in truth, and with a perfect heart, Is. 38.3. etc. Thus having learned what this righteousness is, and having surveyed the benefits that attend it, let us take a few necessary cautions to order and regulate both our judgement and our life. 1. Let us not take that for righteousness which is no such matter; 1 Caution. for all that glistereth is not gold; Satan hath good skill in varnishing, and guilding, and painting, to make things that are not seem as though they were. I do not think but the Pharisees thought themselves just men, and that opinion was held of them abroad; and that Christ seemed a strange Preacher, that told the People, Except your righteousness exceed the righteousness of the Scribes and Pharisees etc. Acta 26.5 for Saint Paul doth call their sect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We must exceed that, or else no salvation; yet if that righteousness which consisted in great chastisement of the flesh, in great austerity of life, in so many real acts of devotion, would not serve: Beloved, that cheap, and soft, and tender Religion, that eats and drinks of the best, and wears soft garments, and lies easily: and consisteth only in hearing much, and knowing something, and talking of good things, and an outward formal representation of goodness, will never pass for righteousness before God. This doth not come near the righteousness of the Scribes and Pharisees. Their Doctors were never out of Moses chair, they were faithful and painful in teaching the law. Alas, many of our labourers loiter. Their auditors were frequent and attentive; when they knew of the sitting of their Rabbis, they would tell one another, and call one another to it, as Jerom saith, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The wise repeat; And they would hasten thither. They compass sea and land to make Proselytes to their sect; We by our evil Conversation lose many from our Congregations. It is the complaint of them of the separation, that our evil life is one great cause of their forsaking of us; and though that do not excuse them, yet it doth accuse us, and we cannot plead not guilty to that indictment. They gave God a quarter of their life in prayer. Let every man's own conscience speak within him how fare he outgoeth them in this. They read, they studied, they repeated, they carried about them always some part of the Law, and were expert in the understanding of it. And do not Pamphlets of news, vain Poems, and such like froth of human brains devour much of the time the holy Bible should have bestowed upon it. Beloved, the righteousness that should be in us to fill us with true love of God and our neighbour, is wanting in most, it is imperfect in the best, in too many it is but seeming. In Religion zeal is gone; some false fires there are yet in the Church, that boast themselves to be zeal, and are good for nothing but to find faults and pick quarrels; true devotion which had use to show itself in all outward holiness and reverence, is so retired, that many are more homely at Church in presence of God and the holy congregation, than they dare to be in the private houses of many that are here present. Our heads are grown so tender, that even boys must be covered at Church; In prayer our knees are too stiff to bend; we grow drowsy in hearing; the very face of Religion hath lost the complexion that it had, when knowledge was yet but coming out, as if we would revive that Romish fancy, that ignorance is the mother of devotion. In civil conversation how is righteousness turned into a cry? the words once past, of our forefathers, though ignorant, were faster ties than bonds, recognizances, statutes, oaths now are: It was once the imputation of one Nation, as Tully chargeth the Greeks, Da mihi manuum testimonium; It was once Rome's shame, omnia Romae venalia: Templa, sacerdotes altaria. It was once the Grecians infamy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Titus 1.12. There have been many National sins which one Country hath upbraided another withal. But how is it that since the light of the Gospel in our Land, we have made prize of the sins of all Nations, and made them free Denizens amongst us? Schism in the Church, corruption of justice, bribes, gluttony, drunkenness, contention, pride, outlandish manners, oppression, that Tyrus and Sidon will appear more innocent than Chorazin and Bethsaida: and Sodom and Gomorra are like to make a better reckoning in the day of audit than Capernaum. Therefore try your ways, and make your paths even and straight, before he come qui justitias judicabit. If your righteousness be not right, the light that in them is darkness, and then quantae tenebrae? how great is that darkness? 2. When you have examined your righteousness, Caution. 2. and find it to be a sincere reddition of due to God and man, take heed that you trust not in it. When Jacob came to a new Covenant with Laban for wages, he said to him, do this, So shall my righteousness answer for me in time to come, Gen. 30.33. for my hire before thy face. Our upright dealing with men may justify us to face of man; but our righteousness in the court of heaven is a poor plea; let no man retain it for an Advocate to answer there for him, it will be speechless in that presence. So much of it as is ours is foul, and immerent, deserving no favour at the hand of God. We have two things to do. 1. A debt to pay to God. 2. A Kingdom to be purchased in heaven. We are broken for the debt; our righteousness cometh nothing near the clearing of the debt; and can we hope of doing any thing toward the purchase? Nature itself cannot wish them more unhappy than they are, that trust in their own righteousness; for the reed they lean upon will first wound them, and then break under them. 3. Yet let it go for a caution too, Caution. 3. do not so under value thy righteousness, as to think there is neither need nor use of it, because it meriteth nothing at the hands of God; for God is gracious to accept from us that which deserveth no such good liking from him. Thus he accepted the humiliation of Ahab, and he rewarded it; thus he accepted the repentance of Niniveh: and the thief upon the cross that confessed Christ, and shortly after died, received a promise to be with Christ in Paradise. Christ speaketh comfortably; Him that cometh to me, I will in no wise cast out. Joh 6.37. Righteousness is the way to him: This is the song and Jubilation of the Church, We have a strong City, Isa. 26. i. Vers. 2. salvation will God appoint for walls and bulwarks. Open ye the gates that the righteous nation which keepeth the truth may enter in. For God keepeth a book of remembrance, Mal. 3.16. such as Malacy saith, A book of remembrance was written before him, for them that feared the Lord, and that thought upon his name; for the Lord loveth the righteous; Ps. 58.11. and verily there is a reward for the righteous. Yea beloved, I dare go so fare, and I am sure that I tread on ground that will carry me through, it is not faith, it is sin, it is presumption to trust in the righteousness of Jesus Christ only, without a care and conscience, and practise of righteousness in ourselves. For Christ redeemeth us, not to idleness, but to work out our salvation, we are delivered from the hands of our enemies, ut serviamus ei; that we might serve him; redemption doth not destroy, but renew our creation; and we were created to good works, and we are called to holiness. Let no man think that Christ needeth the help of our righteousness to satisfy his Father; but we do need our righteousness to declare our faith in Christ, and to make application of the righteousness of God to ourselves. Though the full strength of Scripture be bend against merit of righteousness, there is no ground there for idleness to stand upon; we must not cast all upon Christ, and make him who came to redeem us from the punishment of our evil works, a redeemer of us from the necessity of good works: Our very union with him is enough to necessitate operative; righteousness for he saith, My Father worketh as yet, & ego operor, and I work; and it is his word, thus must we fulfil all righteousness. Therefore that Christ may see he paid the debt for such as would have paid it if they could, and did their best to pay all, let us not neglect our own righteousness in our quest of salvation; but being only by Jesus Christ delivered from the hands of our enemies, let us serve him in righteousness and holiness before him all the days of our life. Let it go also for a caution; 4. Caution. that seeing the necessity of righteousness, we do look well to the integrity thereof, as the Apostle admonisheth us in his testimony of the Corinthians, That in every thing ye are enriched by him, 1 Cor. 1.5, 7. so that ye come behind in nogist. It is noted of the Saints of God in glory that they do wear long white robs; these be the garments of righteousness: there is our sicut in Coelo, we must not wear our righteousness like a short garment; it must be entire, covering the whole body to the foot, that is the integrity of the whole man. For, whosoever maketh conscience of his righteousness in some things, and not in all, is but a hypocrite: that man makes conscience of nothing at all. That professor that for his profit will do any thing contrary to the revealed Will of God, or if for pleasure, or for revenge he will go out of the way of God's Law, that man's righteousness is but vain. For St. James saith, Whosoever shall keep the whole Law, and yet faileth in one point, is guilty of all. Jam. 2.10. Sin is like leaven, a little of it soureth the whole lump of righteousness. Knowing the necessity of this righteousness, and the continual use of it, 5. Caution. and that our whole life is a perpetual warfare here on earth, we must know that this righteousness must never be put off or laid aside all our life long; it must not beworne in our colours ad pompam, but in our armour ad pugnam, to the fight. This righteousness is not for show, but for service. There be some temptations that take their aim at us, and come forth to assault us; there be others that are shot at random, and yet may hit us. As he that killed Ahab, directed not his aim at him; so a man sometime by occasion falleth into temptation. If a man at those times have not his righteousness to seek, but that he wear it as a breastplate, it may 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 righteousness? Urias' wife was not more naked. These be Satan's 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 show unto man his uprightness: Then he is gracious unto him, and saith, Vers. 24. Deliver him from going down into the pit, I have found a ransom. That is then the use of our Ministry, to be as Noah was to the world, praecones justitiae, Preachers of righteousness, to show 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 righteousness 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 shield of Faith, Eph. 6 19 As Solomon saith, keep thy heart above all keep: 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 months, Act. 19.8. both disputing and persuading the things that concern 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 join 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 persuasion wrought in the heart of man of the truth of all God's 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 itself. This is a seed which the Lord hath sown, 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, Righteousness, Sanctification, Redemption, Salvation. 4. Great in the Operation, because it layeth hand upon all those, and challengeth a right to them, saying, Haec measunt, these are mine. 5. We may add 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 fear which is the beginning of Wisdom; for if we did not believe the truth of God's Word and Promises, and comminations, we would not so much stand in awe of God, or fear and distrust ourselves. 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 believer doth confess God aright: for as the Apostle saith, He that believeth not God, hath made God a liar; 1 Joh. 5.10. make that breach in the holy chain or knot of God's attributes and all fail; for truth is the girdle of them all; so make him a liar, 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 virtues & 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 fullness dwelleth in him, and of his fullness we receive grace and grace. joh. 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 righteousness 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 purify our hearts by faith. By faith we are saved, for by grace ye are saved through faith, and that not of yourselves, 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 access to God into the grace wherein we stand, Vers. 2. and rejoice 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 ourselves 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. 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 increase of our faith is acquired by means. I prove it thus. The spirit of God is given in the womb, 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, increase our faith. The grace of God which moveth in the generation of them that fear the Lord, is the seed of all virtues, and first of faith the mother virtue 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 son into them, but to reveal his Son 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 mere 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 increase our faith. I will refer 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 baptised and her household she besought us, Vers. 15. saying, if ye have judged me faithful to the Lord, etc. 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 increasing of faith she heard the word; and the more she believed, the more attentively she heard, and for confirming of faith she was baptised. 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 add 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 pour water into a Pump, 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 ask, neither can he ask 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 tell-tale Church of Rome, hath coined 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 form 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 stir 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 yourselves 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 King's Majesty, to set this work afoot and to see it finished. Herein also I must commend unto you the easiness 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 lantern, why would David have called the Word itself A Lantern to our feet? Therefore let no man be discouraged from his own private studying of Scriptures, for fear of their hardness. It is no better than idleness 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 Lantern, 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 Saviour's 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 woe 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 kingdom: 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 hear, to hear with meekness, 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 form 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 amiss 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 schism. 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 judgement 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 dependence 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 show 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 increase, the means in itself 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. Upon 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 holiness and righteousness, he had 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 man's creation that we may understand the power, wisdom, and goodness of God shown in man, who out of so base a matter, composed so excellent a frame as this of man's body, and inspired it with a reasonable soul, endowing it with heavenly light, and giving to man the lordship of the works of his hands, leaving it in his own freewill to perpetuate the tenure of his happiness. This is called man's state of innocency, wherein 1. His knowledge 2. His holiness 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 fare forth as a frail creature was capable of the knowledge of an infinite nature; and therein man was no whit inferior 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 show him the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of himself, so that he knew the secret of his own composition, the admirable faculties of the intellectual & animal part the Symmetry, 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 mind, 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 stream 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 excellency of his knowledge extending itself 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 conceal from him such an example of weakness 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 fare their sin had corrupted them; he could not but know them, hating of, and hateful to God, and therefore no friend to man. He might have suspected the forbidden fruit to have had some poisonous quality, when God said, quâ die comederis morte morieris; but he knew by that full knowledge that he had of the creatures, that it was good and wholesome for meat. But the more we honour God in the perfection of his creation, the more we dishonour man in the precipitation of his fall; surely he stumbled not, he fell not for want of light, he fell in the day, as it will after follow. But much of this knowledge survived his innocency, and no doubt but the Angels that fell had and have much more knowledge than men now have. 2. His holiness was also complete; for that Maker is not author imperfecti operis, of an imperfect work; he did nothing but it was bonum valde, very good; surely I doubt not to affirm that there was as full and as great perfection of holiness and righteousness in Adam in the state of his innocence as was in Jesus Christ, for God was well pleased in them both. The difference was this, Adam was a mere creature, and his height of honour was the image of his Maker; but Christ was man not united by way of similitude with the image of God, but by way of personal union with the nature of the Godhead, so that Adam's holiness was changeable, but Christ's holiness was not. This holiness and righteousness consisted in a sincere purity of the creature within himself, and in a total conformity to the will of God. The exaltation of God's favour to him went no higher; so high it did go; Adam might have kept him so to this day and for ever if he would. The reason of this mutability in the state of man, was, because he was made of earth, which was made of nothing, and therefore could not participate of the immutability of God as it did of his goodness and holiness. Considering man thus in his state of innocency, we shall find that all Adam's posterity was then in him, and in his person was the whole nature of mankind; so that the whole nature either stood or fell in him, and was either in his standing to hold the innocency of creation, or in his fall to lose the same. By this light we see the goodness, and love, and wisdom of God in the creation of man, and here is the ground laid of his justice also; for there is no necessity laid upon man that he must fall; and being thus set up, he cannot break but by his own ill husbandry of the talon of grace that is given to him; for what would he have more? God may say of this Vine, what could I have done more to it then I did? he may be eternally and unchangably happy if he will. 2. The misery of our fall, and therein 1. How we may know it. 2. What it is. 1. Who we may know it. It is properly the work of the Law to declare to man how miserable he is; so saith the Apostle, Rom. 7.7. I knew not sin but by the Law; for I had not known lust, except the Law had said, non concupisces, Thou shalt not covet. Therefore to work faith in us, the spirit of God doth preach the Law to the conscience, and teacheth us to examine and try our ways by the Law, not literally as they of old did, whom Christ reproveth, but according to the full scope of the Law, which aimeth not at the boughs and exuberant branches of sin, but is an axe laid to the root thereof, and telleth us how miscrable we are, declaring 2. What this misery is 1. In the infection. 2, In the wages. 1. In the infection. Thus the Law declareth us guilty 1. In original sin. 2. In sins of omission. 3. In sins of evil motion, 4. In sins of evil affection. 5. In sins of evil action. 1. In original sin. The Law declareth Adam a transgressor, and therein a corrupter, not only of his own person, but of the whole nature of mankind; because having Free will to have kept the good estate in which he was created, by prevarication of the Law, he fell from the chief good, and thereby infected, and polluted his posterity, so that ever since, no clean thing could derive itself from that which is unclean. This sin hath produced these effects in man. 1. The image of God is much blemished in him; for instead of that full knowledge which he had, he retaineth only some principles, which be called the law of God written in the heart, which do serve to make a man without excuse in the day of his judgement, because he cannot deny but that he knew a Godhead, and knew good and evil in some measure. Video meliora proboque. For the invisible things of God, his eternal power and Godhead are seen by the creation of the world, Rom. 1.19. being considered in his works. And that law, Do as thou wouldst be done to, serveth us to distinguish between good and evil in many things. So though there be a total privation of our light, yet is there a dark cloud overshadowing us. For now the natural man perceiveth not the things of the Spirit of God, 1 Cor. 2.14 neither can he know them because they are spiritually discerned. Not that we are sufficient of ourselves to think any thing as of ourselves. 2 Cor. 3.5 2. And from hence it cometh, that we mistake our way often, and that is not always the nearest and best way that is the fairest and broadest, and most trodden; Pro. 14.12 There is away that seemeth good in the eyes of men, but the end thereof is death. For the wisdom of the flesh is enmity to God, Rom. 8.7 for it is not subject to the law of God, neither indeed can be. 2. The image of God in the Will. 1. There followeth a natural inclination rather to evil then to good, and men naturally do bestow their wits rather to project evil then good; for the mind and conscience is defiled. Tit. 1.15. Eph. 4.17 For there is naturally a vanity in the understanding. So it may be said, They are wise to do evil, but to do well they have no knowledge. Jer. 4.22. 2. In the Will, the image of God is blemished. For we shall find in ourselves a reluctation against God; all the service of God naturally doth bring a weariness upon us, and nothing doth terrify so much with fear of difficulty as good works. This is called Original sin; because it runneth in the same stream with our blood, and we derive it from our faulty progenitors; which the Apostle calleth, The sin that hangeth so fast on; Heb. 12.1. Rom. 7.7 Saint Paul calleth it peccatum habitans in me, sin dwelling in me, Corpus peccati. Lex membrorum. Concupiscentia. And the whole corruption of man deriveth itself from this head, so that we are born by nature children of wrath; for who can draw that which is clean from that which is unclean. Therefore the Spirit of God working faith in us, doth set our eyes upon the quarry out of which we were digged, and pointeth us to this first corruption. 1. There is great use of this looking back, that we who think ourselves brave creatures, to whom God hath put so many of our fellow witnesses into service, may know that we are but men; so it serveth to humble us under the mighty hand of God. It is Augustine's saying, Magna pars humilitatis tuae, est notitia tui. 2. I find it also urged by the Prophet Isay, Harken to me ye that follow righteousness, Isa. 51.1. ye that seek the Lord, look to the rock whence you were hewn, and to the pit whence ye are digged. This, to consider the small beginnings of the Church; for God called Abraham being one, and from him is the house of Israel. 3. I find it urged, to remember our unworthiness, and to establish the Faith of God's free grace. Ezch 16.3 Thus saith the Lord unto Jerusalem, thy birth and thy nativity is of the land of Canaan: thy father was an Amorite, and thy mother was an Hittite etc. To chide the rebellion of Israel, to whom God had showed mercy, being so unworthy; Three good uses of this point, if these virtues do follow. 1. Humility: 2. Thankfulness: 3. Repentance. This Doctrine of Original sin hath found some haeretical opposition, though the voice of Scripture and Reason doth speak out loud and clear for it. The Pelagians long ago denied propagation of sin, and ascribed all to imitation. The Romanists deny it to be peccatum mortale, a mortal sin. But the Anabaptists of our times have revived both the Pelagian, and the Popish heresy. For in their last book printed 1620. they do deny that Infants traduce sin from their parents, and therefore are not borne in sin. I only admonish you, if any such corrupt suggestions shall obtrude themselves to your judgements, that you wave them as contrary to the express word of holy Scripture, that you never forget the pit out of which you were digged. 2. Sins of omission. This is another corruption of nature; for our original imperfection doth so incline us to evil, that we are ready to leave the duties undone, which the law of God requireth to be done. The Spirit of God working faith in us, doth show us that whatsoever holy duty we omit, we transgress the Law which in every precept doth bind the conscience to obedience, and leaveth them guilty before God, who do not those things which the Law commandeth. Note it, that in the process of the last judgement it is said, non pavistis me, non amicivistis me, non visitastis, ye fed me not, etc. And in the parabolical example of the rich man and Lazarus, it is declared that the rich man went to hell for not feeding Lazarus. Consider this ye that forget God. How often have you neglected public prayers when you have had no just occasion to detain you? how often have you neglected to hear, to come to the Sacrament? when the Table of the Lord hath been prepared for you, you have turned your back and gone away. To such the Master of the feast saith, Non sunt digni, & non gustabunt coenam meam, they are not worthy, they shall not taste of my supper. God doth offer occasions every moment to praise him, or to pray to him; it is part of man's misery that he is negligent, and taketh not the benefit of these occasions to serve God. He was adjudged to utter darkness who hide the talon of his master in the ground. Take that unprofitable servant and cast him into utter darkness: yet was this but a sin of omission. The Law saith, Hoc fac & vives, do this and live; and not only they that do Contrarium huic, contrary to this; but they that do not Hoc facere, are prevaricatours of the Law. To do good, and to distribute forget not; he doth not say, forbear to do evil, or omit not to do good, but forget not; it is a sin to forget our duty, more to omit it willingly, but most horrible to do the contrary. 3. Sins of evil motion. These are against the tenth Commandment, non concupisces thou shalt not covet; for there is a conception of sin, a vegetation, and a putting forth. The Conception of sin is the first motion thereof, the first titillation of the sense, as Galasius, Quamvis non planè assentiamur desiderio, si tamen nos titillat, sufficit ad nos reos peragendos. So Chrysost. Aliud est concupiscere, aliud velle. Saint Bern. doth distinguish our Cogitations thus. 1. Sunt Cogitationes otiosae, idle thoughts, & ad rem non pertinentes: these he calleth Lutum simplex, that is, a thin clay which cleaveth not, yet it coloureth. 2. Sunt Cogitationes violentae & fortius adhaerentes, violent and faster cleaving thoughts. These he calleth Lutum viscosum, a viscous clay, stick-fast; 3. Sunt Cogitationes faetidae, Filthy thoughts, quae ad luxuriam; invidiam avaritiam etc. pertinet, which belong to luxury, etc. Coelum immundum, foul mud. The first of these cogitationes & motus primi, may be either in fantasy only, so they defile not: or in voluntate, in the will; a little infecting that, so they break the law. St. Chrysost. Si concupiscentiae non consentit voluntas, sola concupiscentia non condemnat, if the Will consenteth not, the Concupiscence condemns not. I dare not embrace his judgement Saint Paul found by the law, and he could find it by no law but this of the tenth Commandment that Concupiscentia est peccatum, Concupiscence is sin. This is part of the misery of our fall from God, we cannot think a good thought of ourselves. 4. Sins of evilaffection. The spirit doth detect this further misery, when the consent of the will, and the bent of desire doth affect evil; in which kind our Saviour the best interpreter of the Law, doth call anger murder, and unchaste desires adultery, and desires of our neighbour's goods theft; These are not only sins in proventu ex cord, but in cord, as Christ saith, out of the heart cometh murder, adultery, theft. 5. Sins of evil action. These are evil praevarications, and actual transgressions of the law, such as the erecting of another God against the true God, worshipping of idols, Swearing and blasphemy, Breach of the Sabbath in the first table of the law. Disobedience to authority, murder, adultery, theft, false witness in the second Table. They that do these things have not God in their ways: Haec sunt quae polluunt hominem, saith Jesus Christ. It is a principal work of the Spirit of God in man, to make him sensible of the pollution of sin: it is a thing natural to fear punishment, and to decline it; but the perfect hatred of sin is in respect of the pollution; so that if there were no further danger, yet because it fouls my soul, and defiles my body, I abhor it. This is an high degree of holiness. Saint Paul who had an inward assurance, and certain persuasion of the salvation of his soul, as he declareth, reposita est mihi corona. And he knew whom he had trusted; yet how doth he complain! To will is present with me, but I can do, etc. Of sinners I am chief. But I am carnal, sold under sin, wretched man that I am! Those sorrowful bewailings of himself, those confessions and deploring of his sin, do not proceed from fear of punishment: he knew that he was past the rod: they proceed from the horror of the infection of sin: it grieved him that he was so foul and unclean in the sight of him that hath so pure eyes. 2. This misery appeareth further in the punishment of sin, which in the justice of God is Ire maledictè. The curse of God, as it is written. Cursed is he that confirmeth not all the words of this law to do them. Deut. 27.26. To live under the curse of God, containeth all the crosses and tribulations of this life, outward, in our bodies, our estates, our liberty, our friends: inward, in the surges of our own vexations, in the winds of temptation without us, and death itself. It containeth also the second death, Poenam damni, depriving us of all comfort, and poenam sensus, possessing us of all fullness of woe. Two things make weight in this woe. 1. That the Judge hath booked the full evidence against us; nothing can be either suppressed or excused by us, nothing can be defended. 2. That there is no power in us as of ourselves to satisfy the Justice of God; so that we are at Saint Paul's pass, Quis me liberabit? Who shall deliver me? And herein the law doth us a favour; for it is our Schoolmaster to bring us to Christ, which is the next point which the spirit revealeth. 3. The Remedy; wherein consider, 1. How the law doth show us the remedy. 2. How the Gospel doth declare it. 1. The Law is our Schoolmaster. So saith the Apostle, Wherefore the law was our Schoolmaster to Christ. Gal. 3.24. In the school of God there are three forms. 1. Incipientes, beginners, in the lowest form, for the most part taught by their fellows; such were they before the law, taught by their fellow creatures, reading and learning both the glory of God in the speculation of the works of God, and finding the use of their life in the constant obedience of the creatures to the Ordinance of God. 2. Proficientes, Proficients, taught by the Usher of the school, that is Moses and the Prophets. 3. Perfecti, Perfect, taught by the chief Schoolmaster, that is, Christ. The Law is our Usher, and makes us come fit to come into the uppermost form; and that two ways. 1. By representing Christ in figures and types, in sacrifices and ceremonies. This is the Ceremonial. 2. By showing us our misery, that in ourselves there is nothing but matter and merit of condemnation: so the law is a sharp schoolmaster, and doth severely correct us. And no man cometh to Christ that hath not lived under the rod of the law, and been truly humbled in his soul with the consideration of his sins, in such measure that he despaireth of his salvation in himself, and findeth himself in his own ways hateful to God; as Job, Therefore I abhor myself. This done; 2. The Gospel revealeth to us the full remedy of our misery in Christ, saying, Unto you is borne a Saviour, which is Christ the Lord. God sent his Son made of a woman, Gal. 4.4.5. and made subject to the law, that be might redeem them that were under the law, that we might receive the adoption of Sons. Against our ignorance, Christ is made our Wisdom. Against our guiltiness, he is made our righteousness. Against the infection of sin, our Sanctification. Against the punishment of sin, our redemption, The remedy thus sufficient, Christ, God and man, is a person able to satisfy the law. And being without sin, able to recover us the favour of God. And being victor of all our enemies, able to open Paradise to us. Thus fare in the work of faith the spirit of God worketh upon our understanding; and there can be no faith in us except we be rightly informed in these three things; Our excellent Creation; our miserable Fall, and the comfortable remedy. 2. To settle us in the faith, the spirit of God must also work upon our will: that is, Vid. divis. sup. 1. In respect of the glorious Creation of man, to move us to three duties; 1. Of thanksgiving to God for it. 2. Of sorrow for our fall from it. 3. Of holy desire again to recover it. 2. In respect of our misery, it moveth us, 1. To know it by searching and trying our ways. 2. To deplore it with godly sorrow; the effects of which sorrow are named by the Apostle. 1. Carefulness, 2. Clearing ourselves. 2 Cor. 7.11. 3. Indignation, 4. Fear, 5. Desire. 6. Zeal, 7. Revenge, 3. In respect of the Remedy, it moveth us, 1. To know it. 2. Hunger and thirst after it. 3. To endeavour both all our time, and with all our strength to attain it. 4. To use all the means to procure it. And howsoever we find ourselves most miserable in ourselves; yet must we not so fare undervalue as to think ourselves unworthy of eternal life. The Jews are charged that they resisted the Holy Ghost, Acts 7.51 and would not admit the gracious suggestions thereof, they would not hear the voice behind them whispering in their ear a return from their evil ways. Paul and Barnabas tells them, It was necessary that the Word of God should first have been spoken to you: Act. 13.46 but seeing ye put it from you, and judge yourselves unworthy of life everlasting; Lo we turn to the Gentiles. But are we not all unworthy of eternal life? Quest. True; Answ. but it is one thing by our evil deeds to give sentence against ourselves that we are unworthy; Another thing it is, out of the conscience of sin to confess ourselves unworthy. Yet in this Confession and Contrition there is hope, that though in ourselves we be both unworthy and uncapable of heavenly life, yet having an eye to the remedy of our misery, we despair not in him, because we hold upon sure and precious promises; which are precious. 1. In regard of the promiser, whose power and love doth make him able and willing to perform all good to us. 2. In regard of the motive that moved God to promise, expressed by the Apostle to be his own goodness, the good pleasure of his will so free. 3. In regard of the fullness of his favour, For God who is rich in mercy, Eph. 2.4. Ex. 34.6. hath promised. Abundant in goodness. 4. In regard of the extent: gaudium quod erit omnipopulo, joy unto all People; Luke 2.10. for this brazen serpent is lifted up, that whosoever looketh thereon may have help. What then should keep thee from this remedy? 1. Consider that there is no man in better case than thou by nature: for all have sinned and are deprived of the glory of God. 2. Confider that this remedy is without thyself; if it were of thyself, thou hadst cause to distaste it; but it is the free offer of God's grace to thee. 3. Consider that the giver of the Remedy, is the giver of faith also, by which the remedy is apprehended and applied; and if thou do not feel this faith in thyself, do not judge thyself void of it; for there may be and is faith often, where is no feeling thereof. 4. Tarry the Lords leisure, as before, wait; for the vision will not lie. How long lay the poor man at the Pool of Bethesda? and though still hindered, yet was he not without hope. We must not part the truth of God and his justice and mercy: for the truth of God bindeth both the threaten of his judgement, and the truth of his mercy. Thus is the faith of the Elect given and nourished in us. 2. How our faith may be proved. Because there may be a show and seeming of faith, where the true substance thereof is wanting, the best way to try our faith, is by the true touchstone: for as gold is tried by the touch, so faith which is much more precious than gold that perisheth, hath a proper touchstone to try it; 1 Pet. 1.7 1. That is the conscience of man within; for that doth declare to himself his faith. 2. That is good conversation and godly life; for that doth declare our faith to men. 1. A good Conscience. For being justified by faith we have peace toward God. Rom. 5. This peace a wicked man cannot have; Non est pax impio, saith God, No peace to the wicked. Against this is a double objection. 1. Many wicked men have quiet hearts and ail nothing, Object. they are not humbled like other men, they are not poured from vessel to vessel: therefore their scent remaineth in them. The effect of true peace is joy in the Holy Ghost. Sol. The wicked man's joy is not such; it is but a flash; it is neit●●●●ound, for when any trial cometh it faileth; neither is ●t 〈…〉 for it perisheth in time; neither is it growing and incre●●●●g, neither is it excusing. 2. Many of the best of God's servants have their minds troubled, and suffer great distresses in their conscience for sin; Object. 2 yea such a winter there is upon their souls, that they feel not any life of grace at all in them. True; but observe from whence this ariseth, Sol. even from the war of the spirit against the flesh, the world, and the devil, in which conflict often times the spirit is daunted and dismayed for a season; but there is ever joy in tribulations, and joy arising and growing out of sorrows; whereas the hearts of them that have not Faith, die in them. And this fire is from heaven; the covering of it with oppressions doth make it burn so much the hotter; and the strring of it up with temptations, doth make it shine the clearer; so that peace of conscience is a sure sign of a good Faith. 2. Another touchstone for this gold, this Faith is an evidence of godly conversation, to approve ourselves to God and man, both by doing all the duties of a godly life, and avoiding the contrary. This is the only work of Faith in us. 1. The pit whence we draw this water of life, is deep; the bucket by which we fetch it up, is Faith; for whatsoever desire or strength we have, or endeavour to live godly, it is an extraction drawn by our Faith from Jesus Christ. I live by Faith in the same God. 2. Faith only doth assure to us the loving kindness of God; God so loved the world, that he gave his only begotten son, etc. Ecce quantam charitatem, what eye shall behold this, but the eye of Faith? 3. Faith worketh love, that is, it breedeth a correspondence between Christ and us; for the believing soul assured of Christ's love to it, doth cast about within itself, quid rependam? and finding nothing to recompense that love, it seeketh how God may be pleased, and walketh in that way so near as he can. So it is said of the faithful, that they walk with God, and they answer every temptation to evil, as Joseph did; How shall I do this and sin againstand? Or if by infi●●●, ●hey fall, they cry God mercy, and they groan and grie●●●●hin themselves that they cannot perform better service to God. Thus we love God, 1 Joh. 4.19 Luk. 7 47. because he loved us first. And Christ said, Many sins are forgiven her, quia dilexit multum. This is a fruit of the Holy Ghost shed abroad in our hearts by faith. Observe it, when faith doth lie concealed in us, that ourselves cannot discern it, yet may we discern in ourselves our love of God, and of such as love God; and this proves God's love to us; for we could not love him, except he loved us first. 4. Faith maketh us sincere; for it is the notation of our faith, it is called faith unfeigned, and Christ saith, Blessed be the pure in heart; faith purifieth the heart, as the Apostle saith. These are not the generation of them that are pure in their own eyes, of which Solomon spoke, but the other of which David his father spoke, Haec est generatio quaerentium faciem tuam. Seeing there cannot be perfectio operis, the perfection of works, God is pleased if there be puritas cordis, purity of heart, 2 Cor. 1.12. which the Apostle calleth Simplicity, and godly pureness. And that is known by these signs. 1. If a man be humbled in true contrition for sins which he knoweth himself guilty of, and hath no peace in his heart till he hath comfort in his conscience that God hath forgiven them. 2. If he consider his own weakness so fare as to acknowledge that he committeth many sins that he knoweth not, and prayeth earnestly, and often with David, à secretis meis munda me, cleanse me from my secret sins. 3. If he find in his heart a present strife of his spirit against the flesh, wrestling with his own corruptions, and not suffering sin to reign in his mortal body, leading him captive to the Law of sin. 4. If he find him watchful to prayer and fasting, and watching, and all exercises of mortification, striving to bring his body in subjection to the law of God. 5. If he be willing to hid the word of God in his heart, to arm him against Satan's temptations, as Christ did with scriptum est, it is written. 6. If he find a desire of perseverance therein to the end, which is discerned by his spiritual growth from grace to grace, bringing forth more fruit even in age, as Christ testifieth of the Church of Thyatira, more at the last then at the first, Rev. 2.19. For he that believeth in 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 needless question, because we have clear 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 ourselves too bold upon it so fare 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 breed 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 year, that a man may finally fall away from saving grace; And many false shows are made out of Scriptures not rightly understood, to maintain this heresy. 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 sons 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 Baptism and the Lords Supper; for these also serve to strengthen Faith. 1. By visible representations to the sense of the inward graces of God's 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 virtue of consignation, because these Sacraments are the Seals of God's 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 careless and negligent in these things, will soon make shipwreck 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 righteousness is like the morning dew, soon dried up. 3. Prayer, 1. for that shows of whom we hold, not of ourselves, but of God. 2. That bringeth us into God's acquaintance and familiar conversation whereby we do more perceive God's 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 showed 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 years, refused to be called the son of Pharaohs daughter. And by Faith Joseph when he was tempted by his unchaste mistress, 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 possess; they believe 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 King's meat; they that do believe that God knows better than they what is good and sufficient for them, are content with what they have. 3. Faith is the acknowledgement 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 always 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 ways 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 eat the bread of carefulness, robbing God of his service, and breaking the Sabbath, and often doing wrong to their brother to build up themselves, it is a sign 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 possess 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 confess that very little will serve our necessities whilst we do live in the world. 4. We shall carry nothing away with us, and why should we discruciate ourselves with cares for others, seeing that is the care of God? our children also are his inheritance. I know and believe 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 lawful means to provide for them. Thus are we discharged of our duty, permit 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 he was dying blessed both the sons of Joseph. 2. In adversity. Thus it serveth to furnish us with 1. Patience. 2. Hope. 1. With Patience, to bear the present distress without murmuring at God. David is a notable and a full example of this Faith. I shall show you him in distress. For when the Amalekites had burnt Ziklag, 1 Sam. 30. and had carried away captives all the people therein, and amongst them David's two wives, Abinoam, and Abigael, David was greatly distressed, so were all the people. They lift up their voice and wept, until they had no more power to weep. David beside this sorrow of his loss, and compassion of the loss of his people, etc. Feared. For the people speak of stoning him, because the souls of all the people were grieved, 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 army. 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 prays; 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 distress to which this remedy is applied, God hath threatened 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 possess his soul in patience. Beloved, we hear of distresses abroad; if we do but cross the water, the sword is drawn against the professors of the Gospel of Jesus Christ, and they that have arms put them on to save their lives, and stand upon their guard. The bloody jesuits cry to the French King of our Religion, Raze it, Raze it. We know not how God may visit us hereafter, when the light of Israel shall be quenched; although there go over neither men nor money to relieve the distresses of our own mother's 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 kin to this land, the daughter of great Britain and her root and branches; for whom many a loyal heart in this Kingdom acheth, in whose quarrel the honourable house of Parliament have in the name of the Commons offered to unlock all the treasures, to put on arms, 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 claim shall challenge. In their distress 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 reign, which in this Prophecy are threatened; 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 mortar. Corruption of Religion, that schism and heresy do carry it from peace and truth. Corruption of justice, that honours, places of service in the Common wealth, and justice itself are sold for money; 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 kindness to us, and not take away from us the light of his countenance. So David; Surely goodness and mercy shall follow me all the days of my life, Psal. 23.6▪ and I will dwell in the house of the Lord for ever. Observe in David's hope two things. 1. The ground of it, Faith in God's protection, for that is the part of the whole Psalm. The Lord is my shepherd, 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 oil, 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 God's 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 wait 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 Spiritual life, 1. For this the Apostle doth call it the shield of Faith; and it serveth for defence against the fiery darts of Satan, 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 stir us up, to resist the power of the enemy; 1 Pet. 5.8 For so Saint Peter saith, Though Satan go about like a roaring lion, seeking whom he may devour, Whom resist steadfast in the faith. Verse▪ 9 4. It serveth for victory. This is the victory by which we overcome the world, even our Faith. 5. Many that return out of the field victorious, yet may bring home some dangerous wound that they have received in the battle; 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 eternal life. Faith is profitable unto all things which hath the Promise of 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 mourn, 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 righteousness ergo satisfied: I love God; ergo, all things work together for my good: I believe, 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 believing in the Author, is believing 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 wait for the performance of it. Having heard of the excellent use of Faith, you cannot but observe the reason why Satan doth aim all his fiery darts at our Faith, because all our obedience, and righteousness, and holiness, 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 Satan against him, as his Faith. For Faith keepeth us from being devoured of this roaring Lyon. Therefore two assault we must provide for: 1. Satan's labour to keep us from getting this shield of Faith. 2. His sound care when we have gotten it, to rob and spoil us of it. 1. Assault. Satan 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 yourselves tempted to neglect these, know it to be Satan's malice against you to keep you from Faith. The breastplate of righteousness without a shield of Faith, is not sufficient to keep off the fiery darts of Satan 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 Satan 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 boldness 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 believe in him through his Word, Joh 17.26 that the love wherewith the Father h●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 denied 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 than 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 jesuite, 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 grieves 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 Prophet's meaning is this, The just man, that is, the man that desireth to be just, shall live the life of grace by the Faith 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 distress 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 natural, but of the spiritual 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 will appear. The Apostle professeth. Rom. 1.17 I am not ashamed of the Gospel of Christ, etc. For therein is the righteousness 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 righteousness of God, he cannot mean the essential righteousness by which God is justice itself in his divine nature; but he doth understand that righteousness of which the Apostle speaketh, who is made unto us wisdom, Righteousness, etc. that is, Christ our Righteousness: and this is called the grace of God which bringeth salvation This is revealed now in the clear light of the Gospel in real performance, which was before exhibited in visions and dreams, and types and ceremonies whilst the veil was up. It is revealed from faith to faith. As Origen and chrysostom 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 fidem proficientem. For as Clemens saith, Apostolus unicam tantum fidem annunciat, quae crescendo proficit, Till it grow up to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fullness 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 God's 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 justify in the sight of God; which is thus proved. Life eternal comes only by faith; therefore righteousness comes only by faith. The antecedent is Gods own word in my text. The consequence is thus proved, for Righteousness is the foundation of life eternal. They which receive the abundance of grace, Rom. 5.17 and of the gift of righteousness 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 persuasion 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 righteousness. This righteousness is not of the law, which he hath fulfilled, but the righteousness of the faith which he hath kept. It is not the breastplate of righteousness, 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 battle victorious by righteousness, but by faith. This place thus applied by our Apostle, is the ground of our Church tenet, against which the gates of hell cannot prevail, namely that sola fides justificat, faith alone doth justify. 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 Heretics, 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 myself, I hope without your loss 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 Son 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 judgements 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 eyelids do try the sons 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 diversely 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 fail 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 Council 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 express pride fully: 1. To think too well of ourselves. 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 express the insolency and pride of the king of Babel, proud Nabuchadnezzar, and generally of the enemy of the Jew, the Chaldaean; and that the scope of the place is to resemble them big swollen in their own self-opinion, to a man that is drunk with wine. This hath good coherence with the former words, for showing how the just man and the proud man do stand in opposition. His soul 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 overweening of himself, he shall not continue, non habitabit, he shall not be established. And here I forsake the King's Bible, for I cannot find either sense or coherence in it. The words following are plain enough; for God therein doth express that he taketh notice of the insatiable desire of the Chaldaean, who encouraged 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 infatiablenesse, is pride of heart. 2. The disease itself, is infatiablenesse. 1. Of the ground: it is pride. This is resembled to drunkenness, it is a spiritual giddiness, wherein men lose themselves, and as the drunkard doth both think and speak, and do those things which betoken madness, his reason, and understanding, and judgement, and memory failing, and is wholly governed by his fancy: so the proud man made drunk with the wine of his over weening, as a man beside himself, is transported with his own self-opinion, Isa. 28.1. to do things unseemly as the drunkard doth. The Prophet reproving the pride of Ephraim, doth use this resemblance, Woe to the Crown of Pride, the drunkards of Ephraim. And again, Ver. 3. The Crown of Pride, the drunkards of Ephraim shall be trodden underfoot. And after, They are drunken, Isa. 29.9. but not with wine; they stagger, but not with strong drink. Thus doth pride rob us of our wits, and we say of the proud man; that he doth not know himself. Wine and strong drink moderately taken do comfort the heart of man, but when we over-drink, we cease to be ourselves; so is it with self love: for every man by the law of charity is bound to love himself, and to love himself first; when this love doth not ooverflow the banks, it is charity; when it exuberateth, it is pride. All sober men do esteem drunkards vile, and account drunkenness a loathsome sin; let the proud man see himself in that glass, for the drunkard is the picture of the proud man. 1. Drunkenness makes men think themselves very wise, and such as fly the conference of their betters when they are sober, in their drink care not with whom they do contest, and regard no man's presence. So the proud man is wise in his own opinion; Solomon saith, There is more hope of a fool then of him 2. Drunkenness maketh many apt to quarrel. Who hath contentions? the answer next verse. They that tarry long at the wine. Pro. 23.29 And so is it with the proud man: for he that is of a proud heart stirreth up strife. Vers. 30. Pro. 28.25 3. The drunkard whilst he is in his Cups, is not to be admonished. Abigail durst say nothing to Nabal, whilst the wine was in his head. And the proud man is too full of himself to hear any good counsel. 4. David hath two complaints. The drunkards made songs of me. The proud have had me exceedingly in derision, so both of them sit in the chair of the scornful. Ps. 1●9. 51. 5. They are alike in their punishment in this world; for, The drunkard and the proud man are both rewarded with contempt; all that walk in good ways are ashamed of them, and avoid their company. A man's pride shall bring him low. Pro. 29.23 Pro. 21.17. Pro. 15.25. 1 Cor. 8.10 He that loveth wine and oil shall not be rich. 6 They are alike in the last judgement; for The Lord will destroy the house of the proud. And the Apostle faith of drunkards, that none such shall inherit the Kingdom of God. You see how like they be both in culpa, & in poena, fault and punishment. Therefore humility is our lesson, and we shall find it an hard lesson to take out now in the overgrown pride of our times, wherein contrary examples do grow so thick. It is a great part of the study of many to outshine their neighbours in glorious buildings, gay apparel, rich furnitures of their houses: this kind of pride hath done much hurt, especially in the ruin of 1. Charity, which had wont to the naked, feed the hungry, refresh the thirsty, and minister to the necessities of the poor brother. 2. The ruin of Justice which gives every one his own: I fear if many proud and gay persons that slant it in bravery of rich show should do so, their feathers restored, they would be found naked. 3. The ruin of Temperance which prays, give me not poverty, give me not riches, give me things convenient for me for they be fools in the judgement of the wife men, that die of prosperity. 4. The ruin of Religion, for godliness is not itself without contentedness. You have heard how deceitful a vanity pride is. The pride of thy heart hath deceived thee. I hasten to the second point, the disease: Infatiablenesse. It is set forth in two resemblances. 1. The proud man is resembled to hell. 2. He is resembled to death. These are two things that cry Give, Give, and are never satisfied. Observe wherein soever any man or woman is proud, if they do know any bounds; Is it pride in apparel; who was ever fine enough? do we not see the richest stuff laid and overlaid, almost hidden, with rich adornment of triming; and when the stuff may call the wearer proud, the trim and fashion may resemble them to the grave and hell, and shall testify against them that nothing can satisfy them; and yet to this they add often change. I do not say much change of rich apparel, but changing often in the wearing; I have heard of two or three-shifts in a day. These be they that entertain every foreign fashion, and naturalise outlandish forms amongst us: Christ will one day tell some body, I was stark naked, and you clothed not me. The ambition, that all sorts and degrees of men and women are sick of, is; a desire to exceed their own rank in show. The Country striveth with the City, as fare as their markets will bear it out, the City with the Court; these encroachments put pride to shifts; for when Mechanical come so fast upon the ancient Gentry of the Land, usurping both their show and title, almost ashamed of the name of their trades and occupations that have made them so fine, The Gentry are put to it to strain their tenant one note higher to enable them to the start; and their rif●ing and growth must put on the Nobility; and make them mend their pace. Thus unsatiably do we strive to outgo ourselves, that goodly inheritances are worn out, and vanity doth end in misery in many, in them it continueth with scorn and disdain. And when you have made yourself as fine as you can, you will come a great many degrees behind Solomon in his royalty; yet Solomon was not clothed like one of the Lilies of the field. Thus insatiable is the pride in buildings, a vanity which ladeth the earth here and there with specious, spacious piles of brick and stone, whereof the owners have scarce the pleasure of beholding the same with their eyes, being afraid of the hospitality that should correspond that great show of room. The proud in beauty, declare themselves insatiable in striving to mend God's work by art. In pretio quondam ruga senilis erat, the aged wrinkles were wont to be held in honour. But if there be any help for it now, time shall be spent in study how to hid and conceal the ruins of time. The pride mentioned in my text is of power, which every one desireth, and few do know how to manage. The Chaldaeans having obtained some victories, are now ambitious to be lords of all the earth, It is said of Pyrrhus King of the Epirotes, he sits studying how he may get the next Kingdom to him, to make himself strong enough to bid the next King battle, and to get the conquest of him, that the fear of his power may make the next King yield himself. And Alexander when he had conquered the world, sat down and wept, that there were no more worlds left for him to conquer. The Bishop of Rome from a Diocesan Jurisdiction, hath swelled by degrees, partly by his own ambition, partly by the connivance of Princes, to an universal Hierarchy, and his Parasites make him the man to whom belongs Omnia subjecisti pedibus ejus, thou hast put all things under his feet. His eldest son hath fairly dilated his empire; we know that in 88 he had not enough, he would have feign been dividing of Shechem, and meating out the valley of Succoth. In inferior places, how are men transported with desire of power and command, and how unsatiable in that desire? witness the many offices, the various employments, which some have desired and obtained to be congested on them. I say no more of this unsatiable gulf of desire, than my text saith, it is like two things that they love not, Hell and Death. Death is not satisfied but with all; it is named last in my text, as the greediest of the two; hell desires all the ungodly of the earth, it is a pit digged for the ungodly. But death swalloweth all; Statutum est omnibus semel mori, what man liveth and shall not see death? So insatiable is the desire of power. This resemblance doth shake the strength of that desire much, if we think upon it well, I labour and strive to get many under my command, and death is labouring together with me to bring me to the grave; and if I do not use my power to the glory of God, and the good of my brethren, hell is as busy and as greedy to devour me. This is one of the crying sins of our Land, insatiable pride; this makes dear rents, and great fines, this takes away the whole clothing of many poor; to add one Lace more in the suits of the rich; this shortens the labourer's wages, and adds much to the burden of his labour. This greediness makes the market of spiritual and temporal offices and dignities, and puts well-deserving virtue out of countenance. This corrupts Religion with opinions, justice with bribes, charity with cruelty; it turns peace into schism and contention, love into compliment, friendship into treason, and sets the mouth of hell yet more open, and gives it a new appetite for more souls. The use of all, is the doctrine of contentation, as we profess, that we have our being, not of ourselves, but of God; In him we live, move, and have our being; He made us, and not we ourselves; so let us be content with his provision for us. It was Satan's first suggestion to Adam; for so he had formerly corrupted himself, and lost his first estate; to suggest pride he would show man a way how to be like God, and then all the fruits in the garden would not content him, he must taste also of the forbidden fruit. Haman was as high as the favour of the King could advance him, Hest. 5.13. and yet he confessed, All this doth me no good. Pope Julius the third, was forbidden to eat Pork by his Physician, and no other dish would please him, he commanded it to be set before him in despite of God. Therefore hear the Apostle Is is good to have the heart stayed or established with grace, Heb. 13.9. and not with meats which have not profited them etc. The grace of contentment is like the ballast of the ship, which gives herher trim, and makes her strong and jocund upon the great waters. Faith doth bring us to God, it stoopeth us to him, it fasteneth us upon him. Pride maketh us shift for ourselves, and divideth us from God: he offereth his wings to such, and they will not be gathered together. Let us know that we are never passed the wings of God's protection here, and therefore let us resort humbly to them; for there is safety, and rest, and sufficiency of all good things. Let us remember we call him our Father, and therefore we may cast our care upon him. Let us know and remember that nothing but God can fill us; we are like broken vessels that can hold nothing without he fashion us behind and before: we are like fusty vessels that corrupt all things we receive, without he purify our hearts by Faith: we are leaking vessels that let go all things, without he calce us and make us teight. We are bottomless bags, wide-mouthed to take in, but unbottomed to retain any thing, except he do give us contentment to stay our stomaches and to remove from us 1. An inordinate love of that which we have: 2. An inordinate desire of more: 3. An inordinate use of all. The punishment will be terror domini, the terror of the Lord. Vers. 6. Shall not all these take up a Parable against him, and a taunting Proverb against him and say: woe to him that increaseth that which is not his, how long? and to him that ladeth himself with thick clay. 7. Shall they not rise up suddenly that shall by't thee? and awake that shall vex thee? and thou shalt be for booties unto them? 8. Because thou hast spoilt many nations, all the remnant of the people shall spoil thee, because of men's blood, and for the violence of the land, of the city, and all that dwell therein. 2. The punishment of pride now followeth. Concerning the Words. SHall not all these take up a Parable against them? By all these he meaneth, all those whom the King of Babylon and his Chaldeans have troubled and persecuted, and all lookers on also. By taking up of a Parable, which word is rendered by Apophthegma, a grave and wise speech is here meant, declaring that the wisdom of men shall check the pride of the Babylonians, and proclaim them vain. The taunting Proverb which the seventy render here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: signifieth Dicterium: a bitter quip uttered in an enigmatical manner of speech, a secret gird full of salt and sharpness, where under some obscurity of words is secretly couched some galling and cutting tartness of meaning. We must search this speech for two things, for here must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a wise saying, and here must be a taunt and salt taxation in some obscure and enigmatical speech. The first is in the former words, wherein he denounceth a woe to him that makes up his heap which other men's goods, and he cryeth to him, how long? taxing his insatiableness. The sharp and salted reproof is in these words, And to him that ladeth himself with thick clay, For first wherein he thinketh to gather an happiness, he reapeth nothing but woe. 2. Wherein he hopeth for ease and relaxation of his cares, he getteth a burden, which the word of loading implieth. 3. He is charged that he is author to himself of that burden: he loadeth himself; as David, he disquieteth himself. 4. That for which he doth himself so much hurt, bringeth on himself so much danger, it is no better than thick clay. The gold and silver of the earth is sharply and scornfully mentioned as no better than thick clay. And indeed as it cometh from the melting to the eye, gold seemeth such, even like to a thick and massy clay, it hath no beauty in it to affect the eye. And seeing the world prizeth this rich metal at so high a rate, that the Babylonian doth make no conscience of cutting the Jews throat, & breaking all laws of nations to get their gold, God doth in this smart quip show how the Chaldean shall be censured, and taxed abroad for his scraping, when all that he hath gotten is but thick clay. If we go to our principia naturae, principles of nature, we shall find that God made the earth, and whatsoever after that, either mineral growing within the earth, grass or pearl, flower, tree or fruit growing on the earth, beast or bird, fish or fowl, worm or fly living on the earth, or in the water, and man the lord of all, all are made of earth. Earth the chiefest material in their building, there fore to Adam, said God, Terra es. If man the most excellent of creatures in the composition of his body, be but thick clay: The stile is high enough to give that title to any, either mineral, or vegetable whatsoever. 7. Shall they not rise up suddenly that shall by't thee? and awake that shall vex thee? and thou shalt be for booties unto them? Some Interpreters think this verse also a part of that taunting speech which many shall use against Babylon and the Chaldaeans, wherein they shall declare that they do look Pride should have a fall. The manner of speech frequent to the Hebrews by interrogation, Shall they not rise up, etc. hath more weight in it, and implieth both vehemency in the Commination, and assurance of the judgement threatened, more than if he had said, They shall arise that shall by't thee. Read Isay 13. and see the burden of Babylon, and pass to the 14. for this v. is but a short abridgement of that full prophecy, And expoundeth these words of my text, that the Medes and Persians shall very shortly arise to destroy Assyria, and all the Chaldaeans. The same judgement is threatened by the Prophet Jeremiah, cap. 50. cap. 51. A Nation coming out of the North, to make their land desolate; For Media is a city north from Babylon, whence Cyrus came against it. And for the manner of the taking of Babylon, it is here set down to be sudden. They shall rise up suddenly that shall by't thee. Herodotus reports that upon one of their great holidays, Chro. 35. when all the city were in their dancing and disports, Ex inopinato eye Persae astiterunt, on a sudden the Persians came upon them, they came into the city, and took a part of it, when the other part sung out their song, and danced on, and knew not that the enemy had surprised them. So they were bitten, and vexed, and taken, and the mighty and glorious great city of Babylon, was made a booty and prey to the Persians. The greatness and riches of this city of Babylon, is by Herodotus thus expressed. The whole dominion of the Chaldaeans being laid and assessed to maintain the King's wars for defence of his state, for the twelve months in the year, the charge of four months was imposed on Babylon, and all the rest of Asia bore the charge of the 8 months so that one third of the imposition lay upon Babylon. Vers. 8. Because thou hast spoiled many nations. The first Monarchy that we read of in holy Scripture is that of the Assyrians, began by Ninus, of whom Niniveh took name, and by Nimrod, whom histories call Belus, and after him succeeded by Semiramis his wife. This Monarchy grew by continual wars and violations of their neighbours, to an exceeding height and strength. So that the exaltation of that Monarchy was the ruin of many nations in power, and their subjection to the Assyrians, and this Monarchy lasted as some writ, a. 1300 Saint Augustine de Civ. dei lib. 16. cap. 17. speaking of this Monarchy, saith, In Assyria praevaluerat dominatus impiae Civitatis; hujus caput erat illa Babylon: He calleth it nomen aptissimum. Confusio, Confusion, Actively; for it confounded all the parts of Asia, bringing them under one Regiment, and it came itself after to a shameful confusion. This victorious grassation of the Assyrians overrunning all like to a deluge of waters, did so swell them with the pride above reproved, and here threatened, that the Prophet Isaiah doth call this Monarchy Lucifer. How art thou fallen from Heaven O Lucifer Son of the morning. As in the judgement of the ancient learned fathers, Isa. 14.12 alluding to the fall of the Angels that kept not their first estate. Nimrod their founder, Gen. 10.9 is called A mighty hunter before the Lord, That is, a mighty tyrant and a great Oppressor of men. The blood of men was not precious; the Land the City, and the Inhabitants, all bend to spoil and to violence. Therefore it is said, The remnant of the People shall spoil thee. There was not such an universal subjection to the Monarchy of the Assyrians, but that there were a remnant left to come upon them, and to overcome them. These as hath been said, were the Medes and Persians, Isa. 13 3. whom God calleth his sanctified ones, his mighty ones for his anger; Because he hath called them, and set them apart from others, to be Ministers of his vengeance for the destruction of this proud nation. For he will make inquisition for blood; and they that have smitten with the sword shall now perish by the sword. De verb is hactenus. In these words, which are the Declaration of God's just judgement against the Chaldaeans, before we proceed to the full handling of them, We must first take notice of the just process of God against this pride of the Chaldaeans. For it pleaseth God to give us here an account of his provocation, and he giveth in evidence against them, that their pride went not alone, but was accompanied with many sins. 1. Their gripple covetousness in seeking to increase their own heap; and covetousness is a sin that God abhorreth. St. Paul doth call it the root of all evil. 2. Their violent invasion of the goods of others by injury, oppression and extortion; for he increaseth that which is not his. Not to be content with our own is ungodliness: but to spoil and rob others, and to be our own Carvers to take what we can get, is wrong to our brethren: covetousness corrupteth ourselves, but oppression doth violate our neighbour, of whom the law giveth such charge, ama proximum ut teipsum. 3. Their folly. for what is this great stock which they have gathered, and what is the rich heap that they have caught? it is but thick clay; and what have they done with all their labour and travel, but made a burden thereof for themselves? 4. Their cruelty is charged upon them, which is expressed in sundry circumstances of amplification, as 1. In the extremity of it, no less than spoiling, which comprehendeth all kinds of hard measure that can be offered. 2. In the extent of it, which is amplified by two circumstances. 1. Not Persons, nor Societies, Towns, Cities, but whole Nations. 2. Many Nations. 3. In the effect of their cruelty, which also broke forth into blood, the blood of men, a thing that God holdeth at such a price, that he not only made severe laws for preservation of life; but he maketh a curious inquisition for blood, when contrary to his law it is unjustly spilt: unto which God hath given a voice. For there is vox sanguinis, a voice of blood, as we say in Abel's story, and to which voice he dareth an ear, for that blood cryeth unto him. 4. In the general infection of this cruelty which hath corrupted the whole land of the Chaldaeans: the City, the great City of Babylon, and all the People that dwell therein. The Prophet in the former chapter did complain to God of the pride, and cruelty, and covetousness of the Chaldaeans, in which as they exceeded, so the poor Church of God smarted, and the patience of God forbearing to punish them, made them think that God gave no regard to them▪ and it made many even within the Church stagger, fearing lest God had taken no notice of their sufferings, and their enemy's injuries. Do you not now receive it from the mouth of God himself, that he hath all those things written in his book, that he keeepeth an exact account both of the offences done, and of the offenders? 5. To show that they have abused his patience and long-suffering, by continuing in the evils , he saith, How long? to show that he hath contended with them in patience all this while, and that no forbearance will recover them from their evil ways; no spoil or cruelty will satisfy them in their evil ways; therefore he proceedeth to judgement against them. The argument of this text is the punishment of the pride of the Chaldaeans, punished 1. With just reprehension of all. 2. With derision, they shall be taunted. 3. With spoil and destruction. Here we must first take notice of the justice of God's process against them; Note. 1 for he giveth account of his provocation, and rendereth a reason of his judgements. Our lesson is, Whensoever God punisheth, there is a fault deserving serving that punishment, for God is just, he doth not punish the innocent. Thus he began with the first sinners that we read of in the holy story. With the Serpent, quia tua hoc fecisti, Gen 3.14. because thou hast done this: So to Adam, because thou hast harkened to the voice of thy wise, etc. And to Cain, if thou do evil, sin, that is the punishment of sin, standeth at the door. And for the process against the old world; first, God saw the fault thereof, before either he repent the making of it, or resolved the punishing of it; and so forth all the Scripture through, and through the experience of all times. 1. Because God is just, Reas. 1 and justice is a virtue that giveth suam cuique, every one his own, now rods are for the back of fools, and all sinners are fools, and all men are sinners, and therefore none past the rod in the justice of God. 2. Because punishment in the nature of it, is evil; though in the use of it it be good; for the good it doth, Reas. 2 and sin brought it into the world, it is contemporary with sin, it cleaveth to it, it cannot be parted from it; as the mortality of man is joined with the nature of man. Therefore we may conclude, whensoever we feel any punishment in ourselves, or see any inflicted on others, subest culpa, There is a power that deserveth this punishment. Against this it may be objected, that 1. God doth chasten some of his own beloved children with punishments, for their trial, that they may come forth as gold fined. 2. God doth sometime correct his own for example of others. 3. The wicked and ungodly vex and torment the righteous, even for the serving the true God, many have lost their goods, their liberties, their lives for the testimony of the truth; Thus did all those holy Confessors and all those glorious Martyrs suffer the cruelty of the enemies of God. 4. The corruption of justice, and the abuse of power, doth sometimes turn into tyranny, and so evil men are cherished, and good men punished, as the Prophet Isaiah saith, He that abstaineth from evil, maketh himself a prey. 5. Sometimes good Princes are abused by their flatterers and lying informers, who possess them of an evil opinion against better men than themselves, as in the example of Mephibosheth; for Ziba his Bailie accosed him falsely of treason to David, and David though a King of Gods choosing was not at leisure to search into the matter, 2 Sam 16 3, 4. but presently not hearing the just defence of Mephibosheth, gave away to Ziba all that pertained to Mephibosbeth. 6. Sometimes just persons in execution of justice, are nimium justi, over wise; and such justice is injury, as Solomon faith, Be not just overmuch, and the light of nature, taught the heathen to say, Summum jus est summa injuria. 7. Sometimes Judges are swayed by the affection they bear to others, to regard rather the satisfying of their envy whom they love, than the execution of Justice, and so wrong may be done where it is not deserved; as Herod cut off john's head, for no dislike of him in himself, but to please his minion. In answer to all these objections, put the case how you will, I am sure God is just, and will neither himself punish, nor cause, nor suffer any to punish, but where so much punishment is well deserved. Peradventure he that inflicteth the punishment may offend in it, and there may be a fault done in the manner of it; or that for which the punishment is inflicted may be no just cause, or the person may be mistaken; but still I say God is just, subest culpa, there is a fault; the hand of God, the will of God is in every punishment, and they never do any thing without the justice of God. Job that justified his integrity so stoutly, as we read in his story, did never deny himself to be a grievous sinner, and to deserve the punishment that he suffered, though he still did stand upon it, that he was not therefore punished. If the punishment be for trial, the gold that is tried will be divided from the dross, and that dross deserveth a melting. If the punishment be for example, know that God will never give so ill example as to punish an innocent. If men do like men in execution of God's judgements; know that God knows why he suffereth them so to do, for he searcheth the hearts and reins. Thus many condemned to death by the law according to probable evidence, profess their innocency at their death, yet can find in the book of their conscience evidence enough to condemn them worthy of death for something else. The use of all is, seeing God is just, and punisheth not but where he findeth sin; stand in awe, sinne not, Use. do your best to keep from the infection, lest you come under the dominion of sin; abstain from all appearance of evil, from the occasions and means of offence; resist Satan; quench not the spirit that should help your infirmities, redeem the time in which you should do good and strive to enter into that rest. Thus doing, what punishment soever we suffer, it is rather the visitation of peace than the rod of fury, and God will turn it to our good. The punishment here threatened; 1. Just reprehension, shall not all these take up a parable against them, and say, woe to him that increaseth that which is not his? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I remember the question of our Saviour to his Disciples, Whom say men what I the Son of man am? It is wisdom for any private man, more for a great State, to inquire what fame it hath abroad. The wisdom of State is such, as one government hath an eye to another; I speak not only of confederate Nations, which have leaguer eyes in each others Commonwealth, but even of enemy-states; and such as stand neither in terms of hostility, nor in terms of confederacy, they have their secret intelligence, and thus they know and judge each of other. Nabuchadnezzar was a most potent Prince, yet his neighbours did not approve his wisdom, they did condemn his violence, and cry out, woe be to him. I understand this to be a great punishment to this mighty King, to be justly condemned for injustice, and to deserve the curse of his neighbouring Nations. For extremes do ever carry the evil words, and the evil wishes of all that love virtue; and they cry woe to him that increaseth greedily and covetously that which is not his; and woe to him that wasteth prodigally that which is not his. The wisdom of policy doth hold violence and oppression hateful in great Princes, and it calleth them pusillanimous and idle that will not stir in the just defence of their own. But there is sapientia saeculi hujus, the wisdom of this world, which calleth all his own which he can compass directly or indirectly, justly or unjustly; which Saint Paul doth call enmity with God; just Princes are tender in that pursuit, holding that axiom of Caesar irreligious and unjust Si, jus violandum, regni causa: And therefore sapientia quae est desuper, the wisdom from above, cryeth hand off, invade not, usurp not aliena jura, other men's rights; be content with thine own; for woe be to him that increaseth non sua, that which is none of his own. Princes that manage the sword of justice, which is gladius Dei, the sword of God, must be tender how they draw that sword against God that committed it to them; and every attempt that their power maketh for that which is not theirs, doth arm itself against God. Mr. Calvine observeth well Manent aliqua in cordibus hominum Justitiae & aequitatis principa; ideo consensus gentium est quaedam vox naturae, there abideth in the hearts of men certain principles of justice, therefore the consent of Nations is a certain voice of nature. Those Princes that care not what Nations do think and speak of them, but pursue their own ends against the stream and tide of Jus naturale, natural right, do run themselves upon the just reprehension of other States, which wise and religious Princes do labour to avoid, 1. Because the private conscience in these public persons can have no inward peace, where public equity is violated. 2. Because the old rule of justice is built upon the divine equity of nature, and confirmed by experience of time, that Male parta facilè dilabantur, evil gotten goods soon consume. 3. Because all that love this jus naturale, will soon find both will and means to resist encroachments, fearing their own particular; as all hands work to quench a fire. But what cares Nabuchadnezzar, or Alexander, or julius Caesar, so they may add Kingdom to Kingdom? and what cares his holiness of Rome, so that he may be Universal Bishop, what other Kings and Bishops say of them? To make this point profitable to ourselves, for we speak to private persons. The Rule is general. All that increase their own private estate by oppression and injustice, multiplying that which is not theirs, making prize of all that they can extort from their brethren, buying them out of house and home; wearying them with suits of molestation, spending the strength of their bodies with immoderate labours, at so short wages as will not sustain them with things necessary: Such, though their power do bear them out in their unjustice, yet do they undergo the hard opinion and censure of all that love righteousness; and they do bear the burden of many curses. Let them lay this to heart, and take it for a punishment from the hand of God. 2. The Derision: Taunted. What do these men but lad themselves with thick clay? This also may pass for a sharp punishment, Kings and great persons are not privileged from the tooth of a Satire, from the keen edge of an Epigram, from the bold affront of a libel. We live in the age of fresh and quick wits, wherein it is not an easy thing for eminent persons to do evil, and to escape tongue smiting, and wit blasting; pens and pencils; a hand up to blazon great ones and their actions; and inferior persons want not eyes upon them to behold them, nor censures to judge them, nor rods to whip them. I must not draw from this place any authority to legitimate contumelies and disgraces, and that which we call breaking of bitter jests upon another, selling our salt cheap. 1. Therefore understand that bitter Taunts, Satyrs and Libels may be evil and unlawful, and yet God may make a good use of them, to lash and scourge those that deserve ill; and they that are so girded and jerkt, shall do well to do as David did, to confess that God sent Shimei to curse; and as for Shimei, he shall see that God will find a time to pay him too. That this is a punishment sent from the hand of God, we have full evidence from the witness of Holy Scripture, even in this case. The Prophet Isay threatneth the Chaldeans with this judgement. Thou shalt take up this Proverb, the Margin readeth This taunting speech against the King of Babel, How hath the oppressor ceased, the golden City ceased? etc. You see in derision she is called the golden City. Isa. 14.4. And after, All they shall speak and say unto thee, Vers. 10. Art thou also become weak as we? art thou also become like unto us? How art thou fallen from heaven O Lucifer, Vers. 12. etc. Thus the great glory of the mighty Monarchy is become ludibrium vulgi, & fabula mundi, the scoff of the vulgar, and the tale of the world. So Jeremy declareth, that this shall be one part of the punishment of Babylon, she shall be laughed to scorn; read at your leisures the 50. and 51. of jeremy. Amongst many salt and sharp taunts spent upon Babel, this is one for a taste, Babylon is suddenly fallen, Jer. 51.8. and destroyed, howl for her, take balm for her pain, if she may be healed. It is David's phrase, But thou O Lord shall laugh at them, Psal. 59 8. thou shalt have all the heathen in derision. It was no small part of the passion of Jesus Christ, the subsannations and scornful derisions of his enemies; they made sport with him, as the Philistims did with Samson; Thou that couldst build the Temple, Come down, etc. It pleaseth God sometimes to suffer his good servants to be tongue unwitten, as we see in the example of David and of Jeremy, and Job, and others: And we have many examples of his permission of it in the punishment of the wicked. This doth not justify contumelies, or make libels and scandalous derisions lawful, but it declareth them to be the rods of God. Therefore let men tender their reputations, and do that which is right in their places, be they high or lo, that they may not deserve ill of the times in which they live, that they may have good report of all men and of the truth itself. Amongst other things, which by way of caution we may take warning of, 1. Let them that would live out of the danger of scorn and derision, apply themselves to glorify God in their bodies, and in their souls, and to honour him: for God hath spoken it, He that honoureth me, him will I honour; 1 Sam. 2.30 but they that despise me, shall be lightly esteemed. 2. Let such take care that they be no despisers of their brethren, that they sit not in the chair of the scornful; for the wages of the scorner is scorn, and they that trust in themselves and despise others, go away from the sight of God unjustified. Can pride have a fall, and the lookers on not laugh them to scorn? 3. Let such keep a good tongue in their own heads; for many fair pretenders of Religion, and outward professors, are as long as Pambo in Eusebius, taking out of that lesson from David, Servabo circa os meum capistrum ne peccem lingua, I will set a watch, etc. It was in fashion while that they that sought (as they pretended) Reformation of the Church, sought it in the way of libelling, and breaking jests upon the Prelates and Malignants of the Church. But St. James telleth us, That if any among us seem to be religious, Jam. 1.26. and refraineth not his tongue, that man's religion is in vain. 4. Let such take out the lesson of the Apostle; Cor. 4.6. Let their speech always be with grace, seasoned with salt, that you may know how to answer every man. This is the seasoning of wisdom from above, which being the breath of the holy Ghost, which is the spirit of meekness, doth rather put the burdens of our brethren upon us in Christian compassion, then heap burdens upon them in spite and disdain. 2. Yet I do not determine all sharp and satirical tartness of speech unlawful; the acrimony of a taunt hath sometimes due place, and it may be some of the fire from Gods own Altar, when they do not proceed from anger, envy, desire of revenge, vain ostentation of wit, flattery of others whom it may please, pride of our own hearts. When Adam had transgressed, and God had laid his curse upon him, God said, Behold the man is become like one of us to know good and evil. Gen. 3.22. St, Augustine saith, Verba sunt insultantis, quòd non solùm factus fuerit qualis esse voluit, sed nec illud quod factus fuerat conservavit. God derideth the folly of man fallen away from him: It is said of Eliah. And it came to pass at noon that Eliah awaked them, 1 Reg 18.27. and said, cry aloud, for he is a God; either he is talking, or he is pursuing, or he is in a journey, or peradventure he sleepeth and must be awakeed. So the Prophet Isaiah plays upon the Idolmakers and Idolaters, as if he had one of our Papists in hand: For he sets a man upon the stage, having cut down a tree▪ He burneth part of it in the fire: Is. 44.16. with part thereof he eateth flesh, he roasteth roast and is satisfied, yea, he warmeth himself, and sayeth, Aha, I am warm, I have seen the fire; And the residue thereof he maketh a god, Vers. 17. even his graven image; he falleth down to it, and worshippeth it, and prayeth to it, and saith, deliver me, for thou art my god. You see what sport the Prophet maketh with Idolaters, and sure he had the Spirit of God. The Apocryphal book of Baruch, 6. chap. is a very pleasant bitterness against Idols and Idolaters. Surely this example in my Text is justifiable; for it taxeth the covetous oppressors of the earth for fools; that take so much pain, and do so much wrong to load themselves with thick clay. But is it not an injury to Almighty God, Object. to set no higher price, and to give no better tittle to the richest of all mettles, that which God himself was pleased, should be used in the choice vessels and ornaments of his own house, than thus to indignify it? I answer, Sol. the Prophet doth not indignify the creature; but as God said to man, Pulvis es, thou art dust, and he told him true out of what materials the frame of his body was built: so it is no disgrace to gold to call it thick clay, it being no other in the matter of it. And howsoever good use may be made of these outward riches, yet are they never to be esteemed for themselves, but for their use, which if mwn on earth could once understand and believe, they would not set their hearts upon them. Saint Peter calleth them Corruptible things. 1 Pet. 1.18 1 Tim. 6.57 Saint Paul calleth them Uncertain riches. Every man is easily drawn to study and labour to the getting of this burden, and so insatiable in desire, that few say with Esau I have enough. There is a singular wisdom in the use of riches which few do seek, because they do not understand for what this thick clay serveth. In the Latin phrase, all those things which we use, are called impedimenta, Impediments: for as the baggage of an army is of necessary use, yet hindereth the speed of their march; so do our riches, they are the faculties of well-doing, yet we can hardly attain the wisdom to keep them from being hindrances and let to us in our journey homewards. They serve us for fame, and reputation; for they support our credit in the world. They serve us for show, for they furnish the table with dainties, the back with bravery, etc. They serve us for custody, to lay up for posterity. They serve for dole and distribution, to be bestowed upon good uses. They serve to buy out dangers, and to deliver us from evils. They serve to make us friends. And they that can plaster their walls with this thick clay, may keep off many a storm, and much foul weather. Yet we have seen that all rich men are not happy, even in the things of this life. Tully saith of Rabirius Posthumus, In study rei amplificandae, non avaritiae praedam, sed instrumentum bonitati quaerebat, that is the best use of them. We see in this example, that the walls of Babel; though plastered, and the roofs tiled with this thick clay, so as it was called the golden City, could not privilege it from ruin and contempt. Therefore let us not strive and study by indirect means, nor take too much, and immoderate care by direct means, to overload ourselves with this thick clay: we shall carry none of it away with us when we die, and we are not sure that they shall enjoy it, to whom we would fainest leave it. The third punishment of Babel doth show that this thick clay hath wings. It is subject to spoil. It makes Babel a good booty: for when those sponges have sucked in their full draught, many of them come to the wring and squeezing till they be left dry. There be such in the world as study the emptying of those full vessels, and find means to spring a leak in them. This fall from plenty and fullness to want, from honour to low condition, from power and command to subjection and awe, makes the proud man a scorn to the world, for to outlive riches and honour and power, and to see others decked in our trappings whereof we had wont to be so proud, this pricks our bladder, and let's out all the wind, and leaveth us lank and empty. This is the justice of Gods proceeding against the proud, whom he resisteth as you hear out of Obadiah in the example of Edom, and see now in the example of the Chaldeans. As they that despise others are now punished with contempt: so they that spoilt others are now punished with spoil. One while the hand is receiving bribes as fast as it can to get all; and in a moment the same hand is giving of bribes as fast, if it be possible to save some. If therefore there be no better hold to be taken of these outward things which make many so proud, if riches increase, set not thine heart upon them, use them rather than keep them. Yet this is a great comfort to all that are oppressed by the proud tyranny of men, God is still good to Israel; even to all that have true hearts; Psa. 125.3. and the rod of the wicked shall not rest upon the lot of the righteous; God will find a time to spoil the spoiler, and to strip him out of all. There is neither wisdom, nor counsel, nor strength against the right hand of God, & that right hand will find out all his enemies. Greatness and power are fearful to the common man, yet nothing can restrain either the thoughts of men and their judgements, but that they will search into the actions of the Highest, and observe what is done according to the rules of justice and wherein Religionand justice are wounded. Nothing can hinder but that where men may dare to communicate their thoughts to faithful ears, there the scroul of greivances will be unfolded, and the unjustice of tyrannical oppressions will be laid open. Nothing can hinder the vengeance of our just God the King of all the earth, but that he will take the matter into his own hands, and deliver the oppressed, and spoil the spoiler. Oppressors must die, then will their names stink and be abhorred of posterity, and there will be black records made of them in the books of time, when God putteth his hand to the spoiling of them, he will spoil them in all that they trusted in. 1. In their Friends, they shall fall off, and be the first that shall help to strip them. 2. In their Honours, every man shall put an hand to the casting of dust upon them. 3. In their reputations, their names shall be hateful upon the face of the earth. 4. In their posterity; God shall curse their seed, and never trust any of them again with his power, or the execution of his judgements. Only let the oppressed wait the leisure of God for this; the Vision is for an appointed time; but it will come to pass, it will not fail. Vers. 9 Woe to him that coveteth an evil Covetousness to his house, that he may set his nest on high, that he may be delivered from the power of evil. 10. Thou hast consulted shame to thy house by cutting off many people, and hast sinned against thy soul. 11. For the stone shall cry out of the wall, and the beam out of the timber shall answer it. 12. Woe to him that buildeth a town with blood, and stablisheth a city by iniquity. 13. Behold, is it not of the Lord of hosts, that the people shall labour in the very fire, & the people shall weary themselves for very vanity. 14. For the earth shall be filled with the knowledge of the glory of the Lord, as the Waters cover the sea. These words do tax the Chaldaeans with another sin, and denounce a punishment against it. Concerning the words, Woe to him that coveteth an evil covetousness to his house; THere is a good covetousness, which engrosseth the treasure of spiritual graces, of which the Apostle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Covet the best gifts. 1 Cor. 12.31. Here is desire with intention; it must be zeal, and zeal with emulation, striving to be before others, that no man get precedence of us therein, but the things desired be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, such gifts are given of free grace. But that covetousness is evil to a man's house, that is, to his estate and family, and posterity, which is joined with ambition of height, That he may set his nest on high to be above others. Which is joined with distrust in God, and trust in things temporal, that he may be delivered from the power of evil. Believing that honour and high place will set him out of the reach of misery. Thou hast consulted shame to thy house in cutting off much People. Vers. 10. Here is another sin added to covetousness and ambition, cruelty and shedding of blood to make their own portion fat; and whereas they have studied honour and greatness, all turns to shame abroad in the world, and to the burden of a guilty conscience within them. Thou hast sinned against thy soul. For the stone shall cry out of the wall, Vers. 11. the beam 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 senseless things accusing and upbraiding them; they cannot look upon either the stonework of the walls, or the timber-work on the floors, and roofs of their buildings, but they shall hear the voice of their upbraid, speaking to their consciences that these are ill gotten: rapine and cruelty put them together, and married them in that frame without a licence. The voice 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 compass 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 remissness 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 Sum of this section is the denunciation of that judgement 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 Chain. 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 Covetousness, 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. Loss of labour. 3. Effectus. The earth shall be filled with the knowledge of the glory of the Lord, etc. 1. De peccato. One observation I gather from this whole point concerning the sin of the Chaldeans; it is St. Augustine's Peccatum nunquam est solitarium, sins grow in clusters; it is a stream that runneth in the channel of nature, and the further it runs, the more corruptions send in their currents into it; and as rivers the further they run 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 sin is sociable. In the temptation which corrupted Evah, 1. Satan suggested infidelity, shaking her faith in the truth of God's word. 2. He gave a touch upon the justice 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 joined a suggestion of discontent with their present state. 5. There went with this a tang of gluttonous desire. So in Gehezies' sin, 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 rendered to his Master. 2. He had a covetous desire to have some of it. 3. He went after, and told Naaman a lie, my Master hath sent me. 4. Another lie followed. There be two young men of the Sons of the Prophets. 5. He was sent to demand a talon 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 not Whether. David's 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 neighbour's wife. 4. A sin against the Religion which was so scandalised. 5. A sin against his neighbour's life, 1. Inebriavit eum. 2. Jussit occidi. 6. Which followed all these, a neglect of God's service for ten months 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 endeavour 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 chain. 2. Because any one sin 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 soureth the whole lump, therefore though we cannot say that he which breaketh the Sabbath committeth adultery, or that he that stealeth is a murderer; 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 sin of all evil ways and means unlawfully used to accomplish men's 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 my People have committed two evils, they have forsaken me the fountain of living waters, Jer. 2.13. and hewed them out cisterns, broken cisterns that can hold no water. Again this, Take heed lest there be in any of you an evil heart of unbelief in departing from the living God. Heb. 3.12 The heart that distrusteth in God, departeth from him; therefore he saith, it is a People that do err in their hearts, because they have not known my ways. The corruption than is in the heart; for if that did love truly, it would trust God wholly; for where we love faithfully we trust boldly. But the God of this world hath blinded the minds of them which believe not. 2 Cor. 4.4. That answereth his question, Who hath bewitched you that you should not obey the truth? Infidelity is the root of all evils in us; for we cannot fear any threatening, where we do not believe any danger. We cannot hope for any benefit where we do not believe any promise; for infidelity doth take away all wise do me from us. This makes us to withdraw ourselves from the Lord, and it is a note of the wicked man, neither is God in all his ways. Thus saith the Lord, Jer. 17.5. Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord. For he shall be like the heath in the desert, Vers. 6. and shall not see when good cometh, but shall inhabit the parched places in the wilderness in a salt land and not inhabited. Blessed is the man that trusteth in the Lord, Vers. 7. and whose hope the Lord is; For he shall be a tree planted by the waters, Vers. 8. and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green, and shall not be careful in the year of drought, neither shall cease from yielding fruit. I need not say more of this Argument. Here is reason enough given why you should commit your way to the Lord, why you should cast your care upon him, why you should not leave him, to trust to yourselves, David saith, He made us, and not we ourselves: he saw us imperfect in the womb: he fashioned us. Thy hands have made me and fashioned me; he took me from the Womb. He addeth, Upon thee have I depended ever since I hung upon the breasts of my mother. When we are hungry, he giveth bread that strengtheneth man's heart. When we had not wit and understanding to shift for ourselves, who fed and clothed and preserved us then? surely his hand is not shortened, but his arm is stretched out still. Suppose that without him we could get bread; Man liveth not by bread only. Suppose that without him we could sow much seed; It is only he that giveth increase. Let us observe the examples of God's judgements upon such as forsake God, and trust their money, or their friends, or corrupt means to preserve them: One day telleth another. The Chaldaeans trust not in God: their own net is their god, their own yarn is their idol, they kiss their own hands. But fear ye the Lord all his Saints, and trust in him, for he never faileth them that trust in him. I have blamed some for buying and selling on the Sabbah; They have answered that they are poor and are forced to it, to help to feed them. Is not this infidelity? they dare not trust God for their meat, they dare trust to their own ways against the precise Commandment of God. Unlawful recreations on the Sabbath are so defended; poor labouring men that work all the six days, must have some time to refresh themselves. But I would fain know by what indulgence they may dispense with the law of the Sabbath. God hath bidden thee to remember to keep the whole day holy: if thy recreations be holy, thou keepest the law; if unholy, thou breakest it. When some are detected of fraud and theft, their plea is their necessity. Here is a root of infidelity: for doth God lay a necessity upon any man to break his law? He hath laid on thee a necessity of labour; if that will not do, he hath given the rich charge of thee. The truth is, that this root of infidelity doth yet remain in the hearts of most of us, and is the cause of all the sins that are committed. For the light of the Gospel doth shine much more clear now then ever it did in this land, and the knowledge of the truth is more spread then ever before here. Yet never was there greater corruption of manners, nor more cunning shifts devised for the advancing of men's particulars. The crying sins of the Jews, Injuries done between man and man. Corruption and contempt of Religion. Corruption of Justice. To all these our land doth plead guilty. Where's the fault? Have you not heard? have you not been taught the ways of the Lord? have you not been admonished of your duty? have you not been chidden, and threatened for these things? hath not the seal of God's judgements written within and without with lamentations, mourning and woe, been opened and read to you? Hath not God reigned examples thick of his justice and judgement against high and low for these things? why then is not this amended? There is a root of infidelity, we do not, we dare not trust God; and from hence comes 1. In some Atheism, they live without God in the world. 2. In others Epicurism, they live all to delight. 3. In others temporising, and following and serving men. 4. In others heresy, embracing their own opinions. 5. In others Apostasy from religion and faith. 6. In others hypocrisy, seeming what they are not. 7. In most carnal security, not caring for threaten. 8. In many wilful ignorance, not caring for the knowledge of God. But thou man and woman of God, fly these things, & know the Lord; the more thou knowest him, the more thou lovest him; the more thou servest him, the more thou trustest him, and the more he blesseth thee. 2. Ambition, that he may set his nest on high. Ambition is a limb of pride, and it is well set forth in my text, it is a building of a nest on high; it is but a nest that the ambitious man doth set up, but he would have it high to overlook all; yet that doth not make it safe; for there be clouds that can carry fire from below to consume it, and there is lightning from above to inflame it, and there is tempests and strong winds to shake it. And the axe is laid to the root of the tree in which the nest is built, and with the fall of that tree the nest comes to the ground. The highest tree for a subject to build his nest in, is the favour of the Prince; yet David saith, Trust not in Princes; for there is no help in them, their breath departeth, they return to the earth, and their thoughts perish. It may be that he that fitteth next in the chair of sovereignty, will be no tree for the same birds to build in. Ambition is an inordinate desire of honour. Saint Gregory hath a rule which would stop the mouth of suitors and competitors for honour. Locus regiminis desiderantibus ●egandus est, fugientibus offerendus. Virtu●ibus ergo pollens coactus ad regimen veniat. Naturally the love that every man beareth to himself, and the good opinion that pride putteth into him of himself, doth make him desire to set his nest high, and therefore every man observeth the course of the times, in which he liveth to see which is the readiest way to rise. The king is called the fountain of honour; for from the Ruler of the People all subordinations of rule derive themselves; and therefore Many seek the face of the ruler. Pro. 29.26 The way of preferment is soon found, and ambition hath a foot for it: The Prophet's phrase, Pes superbiae, the foot of pride. If only virtue were the way, only virtue would be studied. But I look not so low as the Throne of earthly Princes for the fountain of honour. I hear the Psalmist say, For promotion cometh neither from the East, Psal. 75.6 nor from the West, nor from the South. But God is judge, Vers. 7. he putteth down one, and setteth up another. Many are ambitious of high places, who have both friends and means, and yet cannot climb; Many more unlikely speed before them, and I can ascribe this to nothing but the supreme hand of God, from whom all promotion cometh, he will have his Will done. Some he raiseth to their own ruin, others to the punishment and correction of the sins of the time in his anger: Others for the good of men in favour of his Church, and the Commonwealth. It becomes not us to censure the Powers that are ordained of God, as the Apostle teacheth, or to envy their high nests; but let every soul be subject to the ordinance of God, and rest in his will by whom Prince's reign, and by whom they advance where he pleaseth to set up. But ambition of high nests is the theme of our discourse, which is an inordinate desire of honour, and that is a sin. It corrupted the Angels which fell, and they impo●soned our Parents with it in Paradise; both desired to be like God, neither stood content with the glory of their Creation. Concerning which, understand that the state of Creation did give man no further dominion than this; Replenish the earth, Gen. 1.28. and subdue it, and have dominion over the fish of the sea, and over the fowls of the air, and over every living thing that moveth upon the earth. Here is no dominion given to man over man. But all mankind is endowed with equal dominion over all these things, and man is to acknowledge no sovereign lord but God his Maker. But presently after the fall For the punishment of the woman, who had brought the desire of her husband subject to her, by tempting him to eat of the forbidden fruit, God said to her, Thy desire shall be subject to thy husband, Gen. 3.16 and he shall rule over thee. Yea when God saw cain's countenance cast down, he called him to account for it, and knowing his discontent to be against Abel, he said to Cain, Unto thee his desire shall be subject, Gen. 4.7. and thou shalt rule over him; Which Saint chrysostom doth expound the Priviledgio Primogeniturae. But as sin brought in the law, for Justo non est posita lex: so sin brought in Magistracy for execution of the law, and brought down the sword of God amongst men: and the equal condition of mankind in his Creation by sin was changed into male and female: not in sex, but in subjection, high and low, rich and poor, bond and free. So that this ambition of an higher nest came in with sin; and being so brought in at first, it cannot be without sin. Saint Hierome speaks bugs words. Cave honores quos sine culpa tenere non potes; sublimitas honorum magnitudo scelerum. And Saint Augustine complains of nothing more than that he was made a Bishop; He was an holy man, but a man, and his passion transported him. In nullo sentio Deum ita iratum mihi quam in hoc, quod cum indignus essem pont ad remum, positus sum ad amplustre, sive gubernaculum Ecclesiae. But howsoever his humility unworthied him to himself, it was Gods great blessing to his Church not only then, but in all succeeding ages that God so promoted him. One thing amongst the rest maketh ambition an unmanly sin: for two contraries meet in the ambitious, that is, pride and a base mind. Pride striving to climb high, and a base mind servilely attending the means of rising, waiting and observing such as may help him up, as one that climbeth, embraceth every bough, & huggeth in his arms what he shortly treadeth under his foot. But Seneca saves me a labour, for he doth describe such a man to the life; Ambitiosus semper est pavidus. Timet quod dicat vel faciat, quid oculis hominum displiceat; honestatem mentitur, humilitatem simulat, cunctis adulatur, cunctis inclinat, omnium est servus & tributarius, gravem habet in se pugnam. The end of the Chaldeans ambition to set his nest so high, is that he may be delivered from the power of evil. Herein is a great fallacy; for be high nests the safest? and is greatness security? may not we that have lived to see in few years great changes, say that high preferments be giddy and slippery, feriuntque sumos fulmina montes? The reasons why ambition maketh men unhappy. 1. The ground of it is pride, which is an over weening ourselves and our own worth, and this robbeth God of glory; for quid habes quod non accepisti? therefore God resisteth the proud. 2. The whole operation of ambition is by the wisedome of this world, and that is folly. Petrus Ravenna doth set it out well; Ambitio est quaedam simia charitatis: charitas patiens est pro aternis: ambitio patitur omnia pro caducis: charitas benigna est pauperibus, ambitio divitibus: charitas omnia suffert pro veritate, Ambitiopro vanitate; utraque omnia credit, omnia sperat, sed dissimili modo. 3. It is altogether uncharitable; for charitas ut teipsum: It is Jobs phrase of the fatherless, he was brought up with me as with a father, so doth charity bring up inferiors, and equals grow together: but ambition doth not, cannot affect magnitudinem suam, sine parvitate aliena. 4. It is before expressed to be insatiable; quis enim modus adsit honori? A man desireth first to be eminent in the street wherein he lives, and then in the city; and yet having attained his desire, as Seneca saith, Navis quae in flamine magna est, in mari parvula est. One that is high and great in the city, in the country where he lives, in the University, let him come to the Court, and he shall see how many Spheres of greatness do move above him. Here is more work for ambition; if we remember the law, proximum ut teipsum, thy neighbour as thyself, we will no more desire to exceed one the other in the state wherein we live, than a man desireth one hand or one leg, in proportion of strength and bigness to exceed the other in his body. 5. We have a fair example in our elder brother, for though he was such as to whom it was said, Adorent eum omnes Angeli ejus, Heb. 2.17 Worship him all ye Angels; yet to become our brother, In all things it behoved him to be made like unto his brethren, He could not do this without humiliation; there was no power above him to humble him, and he thought it no robbery to be equal with God; the power that did it was in himself, humiliavit semet ipsum, he humbled himself. Ambition therefore putteth us out of the way of life. Christ humbled himself; Et qui vult esse discipulus meus sequatur me, He that will be my disciple must follow me. The doctrine of contentedness doth still offer itself to us commanded in the last of the ten: for non concupisces aliena, faith, sortè tua contentus, be contented with thy lot; this also serveth for the next point. 3. They are charged with covetousness; Of which Christ saith, Take heed and beware of Covetousness, giving us a double caution against it. The Apostle giveth a reason, because it is the root of all evil but that reason doth not draw blood; 1 Tim. 6.10 for where the conscience is not tender malum culpae, the evil of punishment is not feared. But it followeth. Which while some have coveted after, they have erred from the faith, and pierced themselves through with many sorrows. Ambition hath this handmaid to attend it, this factor to negotiate for it; for ambition is not supported without great charge; our own times tell us so; and Ambition cannot be a great spender, if covetousness be not a great getter. Covetousness is an inordinate desire of the wealth of this world, and is many ways culpable. 1. Because God hath given man dominion of the earth, and hath put all things under his feet; let not us remove them, and as David saith, let us not Cor opponere, set our heart upon them. Gold and silver are lower put under us then the surface of the earth; for they grow within the bowels of the earth nearer to hell, to show the danger that is in them. Therefore the Apostles had these things not put into their bosoms, or into their hands, but laid at their feet. 2. Because the Scripture hath expresled the woe of God belonging to the covetous, as you have heard, Vae homini qui congregat non sua, woe to the man which gathereth not his own. They that are covetous, Ose. 12.7. do carry stateram dolosam, a deceitful balance; for lay the conscience in one scale, and the least gain that is in the other, the conscience is found too light, as Saint Augustine, Lucrum in arcâ, damnum in conscientiâ. For Saint Paul calleth covetousness Idolatry; Eph. 5. and Christ calleth Mammon the god of the covetous; ye cannot serve God and Mammon. This is clear; for where doth the covetous man bestow and place his faith, hope and love, but in his wealth, which we do owe to God? The rich man sang a Requiem to his soul, Luc. 12. Now my soul make merry, for thou hast goods enough laid up for many years. 3. Because covetousness is a fruitful sin; the daughters thereof are commonly 1. Usury, 2. Rapine, 3. Fraud, 4. Bribes, 5. Simony. 1. Concerning Usury, let me out of the word say only to you, that he shall dwell in the Lord's Tabernacle, that is, shall rest under God's Protection on earth, and he shall dwell in the holy hill, that is, Ps. 15. possessions in heaven, Who putteth not his money out to usury: Where he shall dwell that doth so, you may easily conclude. If you will hear the judgement of a Parliament, the Statute concerning the forbidding of usury doth begin thus, Forasmuch as all usury by the laws of God is sin and detestable, An. 14. Elizab. Be it therefore enacted, etc. If thou wilt know the judgement of learned Divines, fathers both of the Eastern and Western Churches, Counsels, later Divines have written against it, and detected it unlawful, so that it is of all learned evil spoken of. But the covetousness of the Chaldeans was not of this sort; therefore not of purpose to be handled, but incidently to be remembered, yet non sine morsu in transitu, yet not without a lash in the way. Fraud is another of the daughters of covetousness; when we by any wit, or the art of seeming, do overreach one another in matter of negotiation; of which the Apostle, That no man go beyond, or defraud his brother in any matter, because the Lord is the avenger of all such, 1 Thes. 4.6 as we also have forewarned you, and testified. Bribes is another daughter of covetousness. It was part of samuel's purgation of himself, Of whom have I received bribes, 1 Sam. 12.3. to blind mine eyes there with? for Solomon saith, A wicked man taketh the gift out of the bosom, to pervert the Ways of judgement. Pro. 17.23. Micah describeth more than his own times. The heads of Zion judge for reward, Mica 3.11. and the Priests thereof teach for hire; and the Prophets thereof divine for money; yet will they lean upon the Lord, and say, is not the Lord among us? no evil can come upon us. Read on. Simony is another daughter of covetousness. I say no more of it, but leave it with St. Peter's blessings, Pereat argentum tuum tecum, let their money perish with thee. But rapine was the proper and natural daughter of the covetousness of the Chaldeans; they had their Angle, and their Net, and their Drag; nothing could escape them. The great fish did eat up the little ones; oppression was the crying sin of Babylon, all their neighbours did groan under it. 1. This sin doth destroy jus naturale, natural right, which is quod tibi fieri non vis, alteri ne feceris, do as thou wouldst be done to; out of which principle these two do arise. 1. Ne cui noceas, hurt none. 2. communi bono deservias, serve the common good. 2. It offendeth the written law, which doth not only restrain actum rapinae, non furaberis, the act of rapine, thoushalt not steal; but voluntatem rapinae, non concupisces, but the will, thou shalt not covet. Agur the son of Jakeh saith, There is a generation whose teeth are as swords, Pro. 30.14. and their jaw-teeths as knives, to devour the poor from off the earth, and the needy from among men. This generation is not yet grown barren; Christ saith, Pauperes semper habebitis vobiscum, you shall have always the poor with you; and this generation of oppressors will be ever teeming, so long as they have such matterto work; upon for the rich and mighty will shift for themselves. 3. It incurreth the severe censure of God's justice; for if God say, Go ye cursed to them that did not dare sua, give their own: quid faciet eis qui rapuerunt aliena? woe to them that take that which is none of theirs. 4. This sin of rapine doth incur the curses of them that are rob; for every man crieth, woe to such as congest that which is not their own. 5. This sin doth hinder the ascent of the prayers of them that commit it; God will not admit them to his presence; for so God saith. Relieve the oppressed, judge the fatherless, plead for the widow; Isa. 1. 18. Come now and let us reason together. 6. The time shall come when those that suffer wrong, shall judge their oppressors, for the Saints shall judge the world. Therefore let every man make conscience of doing violence; doubtless there is a God that judgeth in the world; let us value men as our brethren, and seek their good; let us direct our intentions & subventions to that only end that he that loveth God may declare it by loving his brother also; let our brethren grow up with us, and let us joy in their prosperity. 4. Cruelty is charged upon them. For they build in blood, and cruelty is also one of the companions of ambition and covetousness. If Ahab have a desire to Naboths Vineyard, either Naboth must part with his Vineyard or his life. They are not all innocent of this great offence that keep themselves from shedding of blood: they that invade the means of the maintenance of life, that pinch the labourer in his wages, or that make the hireling work for nothing, or that let their hire sleep in their custody, whilst he pineth for want of things necessary, are all guilty of this accusation of blood. It was the provocation wherewith God was provoked against the old world, for which he brought upon them the great flood that destroyed them all; This was Edom's sin in Obadiah. There is a manifold cruelty as you then heard. 1. Cruelty of combination, when we make ourselves strong in a faction, to oppress all that oppose us, and go not out way. 2. Cruelty of the eye, when we can be content to look on to see injures done to our brethren, without any compassion, or subvention. 3. Cruelty of heart, when we rejoice against them that suffer wrong, and make ourselves merry with their afflictions. 4. Cruelty of the tongue, when we insult over them and brand them with taunts. 5. Cruelty of the hands, when we 1. Either persecute their persons with molestation. 2. Or touch their liberty with unjust restraint. 3. Or rob them of their goods by cruel direptions. 4. Or hinder the course of justice that should do them right. 5. Or procure their death, because they do stand in our light, and hinder our rising; of all these I have spoken heretofore. We now hasten to the declaration of God's just vengeance against this ambition. 2. The punishment. 1. They consult shame to their own house. 2. They sin against their own souls. 3. They labour in vain, and without success. 1. They consult shame to their own house. Ambition doth affect to build up an house, to establish a name that may continue in the blood and posterity, in succeeding generations with glory and honour. David hath a cross prayer which is in the hearts and mouths of many that hate such pride; let not their wicked imagination prosper, lest they grow too proud, These words do show that ambitious pride shall not prosper, and whereas they study honour, and consult glory, in their aim and intention, God turneth it all to shame in the event. The words of my text are the words of God; he knoweth what he meaneth to do; and he saith, they consult their own shame, because he purposeth to turn all their glory into shame. Shame is the thing that an ambitious man doth desire to decline above all things, all his studies bend their strength against it, and pursue glory which is the contrary to it. To this purpose covetous men gather riches, and then with money purchase great offices and great titles to make great houses, and nominous families upon earth to survive them. But where this greatness is begun by ambition, maintained and supported by rapine, and cruesty, pride will have a fall; he that meaneth to give it the fall, saith so, God whose power none hath ever resisted, he will turn that glory into shame. The wiseman saith, He that is greedy of gain troubleth his own house. Pro. 15.27 For The house of the wicked shall be overthrown; he doth not mean domus, Pro 14.11. the house, but familia, the family, the whole name and posterity, the glory, all shall perish and come to shame. And Prov. 15.25. Solomon tells us who shall do it. The Lord will destroy the house of the proud; Pro 15.25. this is their shame to come down again; when men have been aspiring and settled their nest on high, and made themselves believe that their honour shall be established upon their house; for then, 1. God shall laugh them to scorn, the Lord shall have them in derision, saying, Behold the man is become as one of us. 2. Men shall laugh at them, and say, Lo, Psal. 52.7. this is the man that made not God his strength, but trusted in the abundance of his riches, and strengthened himself in his wickedness: for Solomon saith, When the wicked perish there is shouting. Pro 11.10. 3. The Lord shall be glorified in the shame of the proud, covetous, cruel man; for every man shall say, strong is the Lord God who judgeth them, Rev. 18.8. Vers. 20. as over Babel; thus is God praised. Rejoice over her thou heaven, and ye holy Apostles and Prophets, for God hath avenged you on her. This point is of excellent use. 1. For Doctrine, Pro. 10 24. it teacheth us that which Solomon hath said, The fear of the wicked shall come upon him; the proud man feareth nothing so much as shame; the covetous man feareth nothing so much as want; the cruel man nothing so much as revenge; the glutton nothing so much as hard fare; the drunkard nothing so much as a cup of cold water: and God hath threatened these offenders with all these judgements. 2. It commendeth to us wisdom, and righteousness, and humility, and all holy virtues, for they be all bvilders, and raise up houses, and lay the foundation sure. Ab auditione mali non timebit. Psal. 112.7. Pro. 28.2. The just man is hold as a Lion; as Solomon, The wicked are overthrown and are not: but the house of the righteous shall stand. Prov. 12.7 Humility layeth the foundation of it low. Faith worketh by love to furnish it. Honour and much glory are the roof of it; peace is the fence about it, and prosperity the demesnes belonging to it. And the guard of Angels pitch their ten 'tis round about it. This house is built upon a rock, yet it must endure the winds and waves. 3. This hath deceived many; for they have thought unrighteousness the better and safer way; because they have seen the wicked flourishing, and spreading like to a green bay-tree. Job disturbeth them in their ruff, and glory, and fullness and fatness. Their houses are safe from fear, neither is the rod of God upon them. It goeth pleasantly for two or three Verses, but vers. 13. in a moment they go down to the grave. Job. 20.9. It is an admirable wisdom, that Job hath recorded to direct, our observation of such, Lo their good is not in their hand. They are not masters of their happy estate; which he proveth; Vers. 16. How oft is the candle of the wicked put out; it is but a candle, and it is put out; often for God distributeth sorrows in his anger. God is angry; he doth not cover them over with sorrows, and and overwhelm them with woe here, but he distributes sorrow, giving them some lucida intervalla. This varnish and paint, and guilding; Vers. 17. of unrighteousness with temporal happiness, doth make it deceive many. A brutish man knoweth not, Psal. 92.6 neither doth a fool understand this. When the wicked spring as the grass, and all the workers of iniquity flourish: it is that they shall be destroyed for ever. Who would have thought it? every man saith, when he seethe pride have a fall: no, for the Psalmist saith, Thy thought are very deep. Here God himself declareth, that ambition shall end in shame; and the candle of the wicked when it is put out, will end in a foul and stinking smoke. 4. This admisheth and exhorteth all that love their houses, and study their own honour, to seek it in the way of piety and charity; let such serve God, let them not neglect the Lords house the Lords day, the Lords Table; let them suffer their brethren to dwell in peace by them, and to grow up with them, and to be the better for them. It is not the riches that we leave behind us to our heirs that doth build our house, but that we bestow well to the honour of God, and the good of our brethren where we live. You shall see it in our Saviour's sentence, I was hungry and you fed me; Matth. 25.35. I was naked, and ye clothed me, etc. Not the meat that we do eat ourselves, nor the that we do wear out selves, nor the money and land that we demise to our posterity, maketh us friends in the day of the Lord, but what we dispose. A worthy Citizen of our City that had been his own steward of his goods, and disposed them to many charitable uses, was his own Poet for his Epitaph, and caused this line among others to be ensculpted on his grave, That I gave, that I have. Which calls to my remembrance a story that I read in Peraldus, Bishop of Lions in France: How a great Lord thinking his tenant somewhat too rich, and meaning to share with him, required of him a true inventory of his estate, and what his wealth was; He answered it was in all 600 crowns; it was objected that he dissembled his estate; such a grange, such a house, such a farm, and many other things of good value belonging to him were not named; he answered. Illa non sunt mea sed Domini mei, qui quando voluerit potest ea accipere; sed quod dedi pro Deo in manus pauperum in saluâ custodiâ posui, it a quod nullus potest mihi illud auferre. These are not mine but my Lords, who when he please may take them from me; but what I have for God given to the poor, I have laid that in safe custody, so as none is able to take that from me. The riches wherewith we honour God, do build our house; always provided that they be riches well gotten; for if charity have been violated in the getting of wealth, the charity of giving it away to the poor, will not redeem the breach of justice. Justice must ever go before charity; in the dispensation of our goods. First, Suum cuique, to every one his own; than Tuum, thy own; so Zachaeus, He began at reddo, I restore: and from thence went to do, I give. 2. Punishment. And hast sinned against thy soul. The meaning as I take it, is, that all this evil shall one day smart upon the soul of the Chaldeans. The doctrine is; Doctr. All sins committed against the law of God, are done against the souls of them that commit them. The committers of sin are of two sorts. 1. The Elect: 2. The Reprobate. The Elect sin against their souls 1. Culpa, In the fault. 2. Poena, In the punishment. 1. Propter culpam, In regard of the fault. 1. Because every sin that a man committeth doth defile the soul, and polluteth the temple where the holy Ghost should dwell; so that Christ saith to every soul, except I wash thee thou hast no part with me. 2. Because every sin that a man committeth, doth hinder the influence of grace, and maketh the soul the more uncapable of light and heat from the Son of righteousness. For every sin is an eclipse of that Sun: which is thus proved. 1. In our hearing of the word; if we be either like the high way where the seed is lost quite, Mat. 13.3. or like the stony ground where the seed cannot take root, or like the thorny ground, where it may take root and spring up, but is choked in the growth, the good seed never cometh to an harvest. Our sins must be removed, to make the soil good and fruitful. 2. In our prayer; If I regard wickedness in my heart, the Lord will not hear me. Psa. 66.18 3. In our receiving the Sacrament; 1 Cor. two. 29. If I eat and drink unworthily, I eat and drink damnation. 4. In alms; If I do it to be seen of men, I lose my reward. Mat. 6.1. For I have it here. Sin is leaven, it corrupteth the whole soul of man; and maketh it a trespasser in all that it doth: so that the elect man in respect of his fault, doth sin against his own soul, and defileth it. 2. Propter poenam, In respect of the punishment. 1. Because it bringeth forth guilt of conscience, which maketh us confounded and ashamed in ourselves, so that we dare not lift up our eyes to heaven, nor look our God in the face, whose mercy we have abused, whose anger we have provoked, whose goodness we have offended. 2. Because sin maketh matter of sorrow in the soul of the offendor; and a godly sorrow troubleth and disquieteth the soul within us. In that case was Job, Peccavi, quid faciam tibi? quòd feci? I have sinned, Job. 7.20. what shall I do unto thee? 3. Because the soul hath no peace till it hath wrought a revenge upon itself, and upon the body too in which it committed sin. David's Humiliavi animam meam, and St. Paul's Castigo corpus meum, Ps. 35.13. 1 Cor. 9.27 Isa. 38.17 There must be afflictio and amaritudo animae; we carry rods about us for the nonce; even our own hearts will smite us as David's did; this brings God home to us again; For I dwell with the humble and contrite, and then salvation is come home to our house once again. Isa. 57.15 2. Impii autem non sic. Not so with the wicked. They sin against their souls, because all the evils of their whole life are written in the book of God's remembrance, and folded up in the roll of their own conscience, which shall be opened against them in the last day, and they shall be judged according to all that is written in those books; and there shall be judgement without mercy to them that shown no mercy. Jam. 2.13. This doth not exclude temporal punishments: for so shall they smart also; they shall have no peace in this life for ever and anon, as Job say't their candle shall be put out, and God shall distribute his sorrows amongst them. They shall have many great shames, many great fears, many sad affronts of care and discontent, though commedled with some fair weather, good cheer, ease, delights, and such sweetenings as the flattery of the world and the favour of the times shall yield them: Yet in the end, all the evil that they have studied and intended against others, shall fall upon their own heads. But still the worst is behind; their souls and bodies shall smart for it in the last day, and the hand of God shall then pay home. For them I take no care; be it unto them as they have deserved, and the Lord requite it at their hands, and requite it upon them. But for so many as follow righteousness and fear God, and would walk in his ways; let us stir up one another in the fear of God, to seek the Lord whilst he may be found, and to tender our souls. The sins that we commit with such delight, will cost us many an heart-breaking sigh, many floods of salt water, tears of bitterness, which are sanguis animae, the blood of the soul, hanging down of the head, beating of the breast, fasting from our full fare, and stripping our bodies out of their soft raiment into sackcloth, and changing our sweet powders into ashes. There is no such disease incident to man as this Tremor cordis, the trembling of the heart for sin; this Anima dolet, the learning of the Physician, the art of the Apothecary have no receipt for it. As Saint Paul saith of the law, that is the strength of sin: so I may say, that at first in the beginning of the cure, the very remedy is the strength of the disease, and makes the disease double the distress thereof, as in David. 1. The Pophet came to heal him, and he saith, I said in my haste all men are liars, Prophets and all, if they speak of any comfort to me. Ps. 116.21 2. God himself presented himself to his thought, and that would not do; I thought upon God and I was troubled, my fear came and ceased not, my soul refused comfort. Yea there is such a sweetness in revenge, that a penitent man doth take upon himself, that he hath a kind of delight in his own self-punishment, as in Jeremiahs' example, Look away from me, Isa. 22.4. I will weep bitterly, labour not to comfort me. There is nothing that makes us sin with so much appetite and so little fear as this; we have banished Confession which bringeth shame upon us, and penance which bringeth smart; we have taken the matter into our own hands, and no man hateth his own flesh. Repentance is rather matter of discourse and contemplation, then of practice and passion, and so we sin and our souls are not much troubled at it. But whosoever is touched in conscience throughly with the remorse of sin, will say, there is no disease to a wounded Spirit, and the costliest sacrifice that a man can offer to God, is a contrite spirit and a broken heart. 3. Punishment, labour in vain. Is it not of the Lord of Hosts, that this People shall labour in the very fire, and weary themselves with very vanity? 1. Here is labour, it is labour improbus, that useth to carry all before it; it is amplified, For here is labour in the fire; Multa tulit fecit que puer, sudavit & alsit; labour even to weariness. 2. Here is much ado about nothing: For all this is for vanity, very vanity. 3. Who crosses them? Is it not of the Lord of Hosts? Anon ecce à Jehova exercituum? Calv. Nun ecce à cum Domino? Interlin. From the first, here is labour. This sin is very painful. Covetousness to gather wealth together, Doct. and cruelty to destroy so many to strip them, and ambition to purchase high place hereby; we may truly say, Hic labour, hoc opus est. Is it not strange? the way to hell is all down the hill, yet it is very uneasy and very weary travelling thither. Christ calleth to him all that are weary and heavy laden, Mat. 11.28. and promiseth to refresh them. And God showeth his People a rest, saying, This is the rest wherewith you may cause the weary to rest, and this is the refreshing. Isa. 28.12. But this rest is not promised to them that weary themselves, and work in the fire, rising early, and going late to bed to work shame for their own houses, and to sin against their own souls; such shall one day complain, We have wearied ourselves in the ways of wickedness and destruction, Wisdom. 5 yea we have gone through deserts where there was no way, but as for the way of the Lord we have not known it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a wicked man, cometh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth labour, for it is a great deal of labour that they take that live in pursuit of honour, in the oppression and molestation of their brethren, in the racking vexation of covetous congestions of wealth. Cain vexeth himself, Nimrod must be a mighty hunter before the Lord, Lamech must kill a man, the earth must be full of cruelty, to have their own will, this is labour in the very fire to do mischief. The head of wickedness must be always plotting and projecting: they imagine wickedness upon their bed; it will not suffer them to sleep. The hand of wickedness must be always working. The foot of Pride must be always climbing. The eye of envy is ever waking. Shall I give you a full description of the labour of the unrighteous, Deut. 28.65. drawn to the life? The Lord shall give thee there a trembling heart, and failing of eyes, and sorrow of mind. And thy life shall hang in doubt before thee, and thou shalt fear day and night, and thou shalt have none assurance of thy life. In the morning thou shalt say would God it were even, and at even thou shalt say would God it were morning: for the fear of thine heart which thou shalt fear, and for the sight of thine eyes which thou shalt see. Here is unquietness even upon the bed of rest; the reason is given. Isa. 28.20 For the bed is shorter than a man can stretch himself on it, and the Covering narrower than he can wrap himself in it. For there is no Peace to the wicked man. It is one of Satan's suggestions that the way of righteousness is painful, and denieth a man the content of his heart. And from hence arise these flattering temptations, Shall I labour and travel all my days to sustain my life with mine own pains, when a little violence will strip my neighbour out of all that he hath gotten together, and make it mine own? Shall I make conscience of an oath or a lie, when it may get me more wealth in an hour, than my labour shall earn in a year? Shall I work myself when I may make prize of the labours of other men, and drink down merrily the sweat of others brows? Shall I sit low and be despised in the world, when I may lay my neighbours on heaps under me, and raise up myself upon their ruins? Shall I undergo the charge of a family, and the care of posterity, when rich gifts and fair words may subdue change of beauties to my welcome desires and lusts of the flesh? Shall I expect a slow and lingering advancement by the worth of virtue in the service of God, when I see the servants of Mammon carry all honours and preferments before them? Shall I be humble when I see the proud happy? Mal. 3.15 shall I live a godly life, when they that work wickedness are built? Let us here observe how these wicked ones do work to compass their ends; they labour in the very fire, the fire of hell. The Way of Peace they have not known. 2. The next point casteth up the account of their get, and it is anoughts, a mere cipher in Arithmetic; Vanity, very Vanity. Is it riches? then is it a thing corruptible, it is a thing uncertain, and little of it is for use, and what profit hath the Possessor thereof in the surplusage, but the beholding thereof with his eye? When a man considers his wealth gotten by oppression and injury, how can he but think it may be so lost as it was gotten? Is it the favour of Princes and great men? True, they be gods upon earth, but they die like men at last: and they change their minds often before they die. One day Haman rides about in Pomp, he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and Mordecay waiteth at the lane gate; another day Mordecay is set upon the King's beast, and Haman leadeth the horse, and proclaimeth him honourable, and the next day Haman is hanged, and Mordecai rules all under the King. Is it honour that thou labourest for? that also is vanity: Honour is in honorante, as Aristotle saith, it is very unhappy for a man to have his honour without himself, his pride within him, and his happiness without him. Wise Solomon that had all temporal felicity in the fullest measure, and all of the gift of God, yet called all those things Vanity of Vanities! I will shut up this point in the words of David, Doubtless man walketh in a shadow, and disquieteth himself in vain. Ps. 39.6. 3. Is it not of the Lord? Many cross betydings befall the ungodly, and they never observe who opposeth them. It is the Lord that bringeth all the labours of the ungodly to loss and vanity; that when they come to thrash their crop of travel in the world, they find nothing but straw and chaff. To express his power to do this, he is here called the God of Hosts; for all things serve him, and he resisteth the proud, he and his Hosts. He layeth their honours in the dust, he disperseth their riches, and giveth them to the poor: he spoilt them of all their treasures, he that exalted them made them low, he that gave to them taketh away. They had need be made to see this, therefore he saith, Nun ecce à Domino hoc, is it not of the Lord? In the time of the Persecutions under the bloody Emperors, if at any time they succeeded not in their wars, they cried, Christiani ad furcas, ad leones, Christians to the gallows, to the lions; they saw not the hand of God against them; this makes Balaam smite his Ass; he seethe not Gods Angel. In the process of humane affairs, they that go on in these sins, which God himself threatneth with woe, though they find these sins profitable, and to afford them large revenues, that they live plentifully upon the wages of unrighteousness, yet have they many crosses in their ways, many great losses they sustain; these they impute to second causes, and lay great blame upon those whom they do oppress, because they stand not to it whilst oppression grindeth them; they observe not the hand of God against them, yet saith God, Is it not of the Lord of Hosts that they weary themselves for very vanity? It is a great matter to know who it is that protecteth his servants, that crosseth the designs of their enemies. David prayeth for Gods saving help to them, and That they may know that this is thy hand, Ps. 109 27 that thou Lord hast done it. For let all offenders in this kind of oppression, and indeed in all kinds of bold and presumptuous sins, know, that they sin with an high hand. They are a People that provoke God to anger continually to his face. Isa. 65.3. if you observe the text well, you will find two things in it; and they are two great judgements, and both of the Lord. 1. Is it not of the Lord of Hosts that the People shall labour in the very fire, and shall weary themselves? 2. Is it not of the Lord of Hosts, that the People shall labour for very vanity? For the hand of God is in both for their punishment, both in putting them to extreme labour, and in turning all their labour into vanity. He asketh the question, as if he should say Come now and let us reason together, to what do you impute it, that this People take such pains and prosper so ill? do you not perceive that God's hand is in it, and that I the Lord do undo all that they do? 1. It is of the Lord that they labour in the fire. For God saith, Ego creo malum; labour and travel is the curse of man, the wages of sin: In labour vesceris, in sudore vultus: Here is fire that melteth and dissolveth us into water. All the pains that is taken here on earth to do evil, is of the Lord. 1. In respect of the strength and wit used therein; for in him we live and move; he planted the ear, etc. 2. In respect of his permission; for he hath chains to bind up Satan and his instruments, and he can carry snares when he will to catch sinners. This is not approbation but toleration for a time. 3. It is of the Lord in respect of his will; for he scourgeth a man with his own sins in just judgement, and letteth the wicked wear out themselves with extreme labours for their punishment. Whereas if he have a favour to any he calls upon them; It is vain for you to rise up early, Ps. 127.2. to sit up late, to eat the bread of sorrows; for he giveth his beloved sleep. And our Saviour saith, Nolite sollicitiesse, Be ye not careful. But the Egyptians shall gather Jewels of silver, Ex. 14.25. and Jewels of gold together: it is of the Lord; and they shall pursue Israel into the sea; and to make them work he took off their chariot wheels that they drove them heavily. 2. It is of the Lord that all their labour is lost. For the Jewels of Gold and Jewels of silver which the Egyptians have gathered, the Israelites shall carry away. And they and their chariots which they have driven long, shall all be covered with the sea. The Prophet putteth them together. Thou shalt sow, but thou shalt not reap: Mic. 6.15. thou shalt tread the Olives, but shalt not anoint thee with the oil; and sweet wine, but thou shalt not drink wine. For God professeth it, I will walk contrary unto you, Leu. 26 24 and punish you seven times for your sins. It is a great wisdom in our labour to consider whither God be with us, and walk with us, or walk contrary to us. Isa. 57.2. For if we fear God, and walk in his ways, we are said to walk with God. But if we do that which is evil in his sight, and covet an evil covetousness to build our nests, and to gather riches by unlawful means, such as God in his word hath forbidden, we shall see and find that God will walk contrary to us. To proud man shall find that when he is at the highest, God can cast him down: The extortioner shall find that no bonds nor statutes will hold his debtors, they will say we will break these bonds, and cast away these cords from us. The wanton shall find that the sins of his youth shall ache in the bones of his age; and they that sow in wickedness shall reap in shame. There be many that meet with grievous inconveniencies in their life manifold crosses in their health, in their friends, in their children, in the affairs of life, especially such as concern their estate, and they do not observe two things most of all to be heeded. 1. That God walketh contrary to them and crosseth them. 2. The cause why God doth so. Here it is plain, that these crosses are of the Lord, and the Lord himself revealeth the cause, and giveth account of his judgements, for pride and covetousness, etc. Observe how the Prince of darkness hath blinded our eyes. 1. The sins that bring in profit and make the pot seethe, 1. Suggest. though Moses and his Prophets, Christ and his Apostles do tell them that they are sins, and such as lead the offenders to hell, they will not believe them all against their profit, but cry as the Ephesians did for Diana. Great is Mammon; this is called The deceitfulness of Riches. Mat. 13.22 O Who hath bewitched the heart of man, that he should value his soul for which Christ died, at so low a rate, that he will sell it for corruptible things? So St. Peter calls and silver; Forasmuch as ye know that you were not redeemed with corruptible things as gold and silver. 1 Pet. 1.18. 2. These sins be thought little sins where they be confessed, 2 Suggest. because they make a man able to make God some part of amends in alms and good works; so the oppressor of his brethren turneth his oppressions into sacrifices, as if oppressions of injury could be sacrifices of righteousness. This suggestion seemeth supported by the words of Christ, Give alms of such things as you have, Luc. 11.41 and behold all things are clean to you. So that he which hath congested wealth by oppression, shall purify all his goods by giving alms of part thereof. They mistake our Saviour there; observe him well, he found the Pharisees faulty in this sin here threatened with judgement: for their outside was a fair Profession of Religion, their inside was full of rapine and wickedness. 1. Our Saviour opposeth alms against rapine: rapine corrupteth all the goods that we possess, even the fruits of our honest labours in our callings, the fruits of our inheritance from our Parents; goods unlawfully gotten from our brethren, against the law and word of God, do make all unclean, they defile all, and bring a rust and canker upon our treasure; but charity by distribution of alms doth purify and keep clean all our wealth. 2. This charity must have matter to work upon, and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, such things as are in our power; we may give no alms de alieno, of what is another's; and there is nothing in our power to dispose of but what we may rightly call our own; this utterly despaireth the hope of the oppressor, that he may make a sacrifice of his rapines. And farther, whereas the custom of gathering wealth by injury, which robbeth our brethren, doth pass it over lightly as a small sin; let me tell you, that illgotten goods do bring such a sin upon a man as cannot be purged but with two Pills, 1. Unfeigned repentance. 2. Just restitution. Observe it in Zachaeus, he joined charity and restitution; his charity was of his own goods, Dimidium bonorum meorum. Luk. 19.8. It is theft what soever is not God's gift, and nothing is the gift of God but what is warrantable by the law and word of God. For this, a man that feareth God, will rather be Gods Lazarus and beg crumbs, than the Devils Dives, and fair deliciously. 3. The oppressors of their brethren that live at ease, 3 Suggest. and rest in plenty, and surfeit drinking the sweat of their brethren's faces, and to use the phrase of David, drinking the blood of their brethren, when any cross or loss betideth them, because they observe some formal customary profession and practice of Religion, they smooth it over with this comfort, that God doth exercise the patience of his servants in this life with some trials. To whom I say, take heed, be not deceived, take not that for an exercise of thy patience, which is a punishment of thy sin. 1. Thou mistakest God, he is not thy friend, but is contrary to thee. 2. Thou mistakest thyself: thou callest thee the servant of God; no, Mammon is thy God; for thou goest against the word of God to gather wealth: It is but a false worship that thou givest to God, God loves no divided hearts. 3. Thou mistakest the cause of thy disease, and thy Physician; for thou thinkest it to be some propension in thee to sin, which needeth some preventing physic, whereas it is a coroding plaster to eat out dead flesh: yet flesh and blood hath many inventions; we use to shoot another arrow after the first; and like Balak, try in anoth place, and see if it will prosper there. Vers. 14. For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea. 3. The effect. Vide sura pag. IT is plain, that God's remissness in the execution of his just judgements upon the proud and cruel Babylonians, and the miserable face of the Church disfigured with tears, her voice hoarse with roaring for help, her throat dry, her heart aching, and no relief appearing: all this had not only made the ungodly and profane confident that there was no such thing as Providence; but it appeareth by this Prophet that the faith of God's children was staggered hereby. But when God shall declare his justice against these his enemies, than he shall recover his glory; then shall they both know that Christ is the Lord, both the oppressor shall know it, and the delivered shall know it, and they that are no parties to the cause of any side shall all understand. The words of God in this text are full of marrow and fatness; for God is rich in mercy, aper it manum & implet, so he dilateth his favours. 1. In the latitude, all the earth over. 2. In the plenitude, the earth shall be filled. 3. In the magnitude, the knowledge of God's glory. 4. In the profundity, as the waters cover the sea. We are taught from hence, Doctr. 1 that the delivery of God's Church from the power of the enemies, and his vengeance upon them doth give honour to the name of God upon earth; so David, we are in great misery. Help us O God of our salvation, Bs. 79 9 for the glory of thy name, and deliver us. 1. Because if the wicked overcome the Church, Reas. 1 they will triumph against God. So Moses, Wherefore shall the Egyptians speak and say, Ex. 32.12. he hath brought them out maliciously to slay them? Rabshakeh the General of Senacheribs forces proudly insulteth, Who is he among all the gods of these lands, Is. 36 20. that hath delivered their Country out of my hands? But God delivering his Church and punishing the enemies thereof is magnified thereby, Isa. 37.20. as Ezechias did pray: Now therefore O Lord our God save thou us out of his hand, that all the Kingdoms of the earth may know that thou only art the Lord. 2. Because as the School saith, Reas 2 gloria est clara notitia cum laude; and what doth more make the name of God known with praise then his present help to his Church, his quick vengeance upon the enemies thereof? The Heathen shall say, the Lord hath done for them great things. 3. Because this declareth the justice of God; Reas. 3 for First, He is just and faithful in performing the gracious promises that he hath made to his Church. Secondly, He is just in the punishment of oppression and iniquity, which his soul abhorreth. Use The use of the point is to teach us that whensoever we see the Church or any part thereof delivered from the hands of their enemies, and so the righteous God taking vengeance upon them, that we ascribe glory to God for the same. Moses song is a good example of this duty; for when the egyptians that pursued Israel into the red sea, were covered and destroyed by the return of the waters of the sea upon them, Then sang Moses and the children of Israel this song unto the Lord, and spoke, saying, I will sing unto the Lord, Exod. 15.1. for he hath triumphed gloriously; the horse and his rider hath he thrown into the Sea. This deliverance was a type of the final deliverance of the Church from all her enemies; and therefore in John's Vision it is said They sang the song of Moses the servant of God, Rev. 15.3. and the song of the Lamb, saying, great and marvelous are thy works Lord God Almighty; just and true are thy ways, thou King of Saints. Who shall not fear thee O Lord, and glorify thy name; for thou only art holy; for all Nations shall come and worship before thee, Verse 4. for thy judgements are made manifest. We have great and gracious examples at home of this; our blessed Queen of happy memory, Queen Elizabeth Anno 1588., after defeat of the Spanish Armado, came in person to the chief Church in her Kingdom, where having upon her knees devoutly given the glory of that deliverance to God, she heard the Sermon at Paul's cross, and taught her people by her godly example to know the glory of God; for in those day's Spaniards loved us not, and we thought it a great favour of God to be delivered from them. The like public declaration did our Sovereign that now is, make of the glory of God, for the deliverance of his royal person, Crown and posterity, the Religion and peace of the Kingdom, in the last session of that first Parliament, delivered by the hand of God from the bloody design of the Papists, whose Religion was also in those times thought dangerous to this Commonwealth; his speech and recognition of the protection of God is extant in print. And as States and great Commonwealths have their dangers and deliverances, wherein as every one that is a member thereof, hath their share of benefit, so from every one is growing a debt of duty, Isa. 38.19. to acknowledge the same: so that as Ezechiah faith, The father to the children shall make known the truth of God. So in our particular estates, we have many tastes of the sweetness of God, in our deliverances from dangers at sea, on shore from sickness, imprisonment, infamy, and many other evils which annoy our life; in all which God revealeth to us the knowledge of his glory, and we shall do him but right, to give him as David faith, the glory due to his name; and to invite our brethren as David did, I will tell you quid Deus fecil animae meae, what God hath done to my soul. Seeing God promiseth to fill the earth with the knowledge of the glory of God, Doctr, 2 we are taught that God is glorious, and so we ought to conceive of him: our Saviour hath taught us so, to acknowledge in the close of the Lords Prayer, Tua est gloria, thine is the glory. St. Stephen saith, The God of glory appeared to our fathers. Act. 7.2. And of this God is so jealous, that he saith, My glory will I not give it another. Hold this fast; the Devil when he tempteth us to sin, Isa. 42 8. Reas. 1. doth not find an easier way to fetch us about, then to blemish the glory of God, and to dim that to our sights and opinions. As in the first temptation, he told the woman, ye shall not surely die, for God doth know that when ye eat thereof ye shall be as gods; Bringing the woman into divers dishonourable thoughts of God, as concerning his truth, his justice, his love to man. For in tempting her to eat against the press and precise commandment of God, 1. She must think that God would not bring death upon her for her fault, as he had threatened, which toucheth the truth of God. 2. She must suppose that the offence of eating taken at the worst, is a small offence, and so not likely to be avenged and mulcted with any such punishment, which toucheth the justice of God. 3. She must suppose, that God who shown so much favour to man to give him all the fruit for his meat but that, had he loved man as he made show, would not have left that fruit for a snare to catch him, and bring him to ruin, or if he did so, he was too loving to man to work upon the advantage, Yet in this very suggestion, wherein he infuseth so many dishonourable thoughts into the heart of the woman to dim the brightness of God's excellent glory; observe how he doth secretly confess that God is jealous of his glory, for faith, Gen. 3.5. he doth know that in the day that you eat thereof you shall be as gods. That is to say, as well; as he loves you, he would not admit you into the society of his glory, for man was created in the likeness of God's holiness and righteousness, but not in the similitude of his glory. That Satan knew well; and therefore suggested that ambition which he knew would ruin mankind; for that had cast him out of heaven. Here by the way, let me show you the sting of the first sin; God had said to Adam, Thou shalt not eat. 2. Qua die comederis morte morieris, what day thou eatest thou shalt die. 1. In the eating the forbidden fruit, the Commandment of God was broken, therein man rebelled. 2. In the eating, being threatened with death for punishment of their eating, there must either be 1. Presumption upon the goodness of God, which should make him merciful against his truth and justice; or 2. Unbelief of his power to inflict that punishment; or 3. Contempt of his power; or 4. A carelessness. I will taste come of it what will. And in all these the glory of God is much defaced. 3. In the eating to be as gods, that most nearly touched the glory of God; for it was a base opinion of God in the heart of the woman, to conceive him such as she might come to be as wise as he; this laid home upon the crown of God's glory. In which passage let me commend one observation of mine own upon the Text, to your judgements. S●than tempted the woman only, not the man; and he sugard his temptation with these two arguments only. 1. Non moriemini, ye shall not die. 2. Eritis sicut dii, ye shall be as gods. There was aculeus in cauda, a sting in the tail; for that last stung her to the quick. When she came after to tempt her husband, it seemeth that her inducements were three. 1. It was good for food. 2. Pleasant to the eye. 3. To be desired to make one wise. Here is no mention of this temptation to be like God. Which makes me think that Adam's sin did not violate the glory of God so much as the woman's did, and that the refore the Apostle faith. I Tim. 2 ●4 Adam was not deceived, but the woman was deceived, and was in the transgression. For though I cannot clear Adam from doing injury that ways, yet as the school faith, he that cannot be excused a toto, may be excused a tanto. But the point which I wish terrible in your remembrance, is that suggestions to sin do lay their foundation in some unworthy opinion of God, which trespasseth his glory here spoken of. God himself declares as much to the ungodly; When thou sawest a thief, thou consentedst with him, etc. These things thou hast done, and I kept silence; then thou thoughtest that I was altogether such a one as thyself. Ps. 50.21. The fool saith in his heart, Psal. 14.1 Non est Deus; there is no God, that he may sin the more securely. David stirreth up God the avenger against the ungodly; that boast themselves in evil, that break in pieces God's people, Psal. 94.5 and afflict his heritage. That slay the widow and the stranger, Vers. 6. that murder the fatherless. How dare they do all this? Yet they say the Lord shall not see, Vers. 7. neither shall the God of of Jacob regard it. Augustine to such: In foelix homo, ut esses curavit Deus, non curat ut bene esses? Is not this a great trespass against the honour of God to deny his providence? There be presumptuous sinners that go on in very great sins, sins which Gods word detecteth. and reproveth, and threatneth; yet as the Prophet saith, They will lean upon the Lord, and say, is not the Lord among us? no evil shall come upon us. Thus they dishonour God that make him the patron of their persons and their sins. Mich. 3.11. But they that have true knowledge of the glory of God, they behold him in Majesty, and that not only opening his hand, and giving and filling, but stretching out his arm and striking; and so in that one sight they behold both, Ecce quantam charitatem, and scientes terrorem Domini behold how great love, and knowing the terror of the Lord. In the due consideration of his justice and mercy, both governed with wisdom, to moderate exuberancy, consisteth the knowledge of God's glory. This point serveth to good use. For first it assureth us, I. Use. that the God whom we serve is the true God, because he is so jealous of his glory, that he will have none to share with him therein: For the gods of the Heathen were such good-fellows, as they would admit society. Baal and Melchom, and Moloch, and Rempham, the god of Eckron, Dagon, the Devil and all; I do not hear of any great jealousy between them, but the true God is impatient of corrival in glory. 2. Because God claimeth glory in such extent all the earth over, which none of the god of the heathen did, but were content with their territories, and knowing him to be the true God; We are taught, Use. 2 that there ought nothing be so dear to us as the glory of God. Do but observe what remembrancers we have, to put us in mind of this. The law gins: I am the Lord thy God, who brought thee out of the land of Egypt. That implies, who brought thee into the land of Egypt. The Lord's Prayer: Our Father which art in heaven; and the first Petition; Sanctificetur, nomen tuum; than adveniat regnum; than fiat voluntas; all glory. The Creed: Credo in deum patrem omnipotentem. All beginning to season us with a reverend estimation of God, and to infuse into us the knowledge of his glory; therefore do all to the glory of God. This also serveth to show how excellent a knowledge it is to know the glory of God, Doct. 3 seeing God maketh such account of it, that he will have it spread all the earth over, To animate us so much the more earnestly, and with appetite to seek it; and indeed there is no knowledge to be compared to it. 1. In regard of this life: for if man know no better nature then that of the creatures beneath him, though that serve to show him how great a lord he is, and how much is subject to him: yet in them he beholdeth a society that he hath with them, in much evil, in all weakness, and in a certain mortality, which can be no great comfort to him, if he stay there. But if he look up to heaven above him, and behold Meliorem naturam, a better nature; that of the Angels, and himself but a little lower: and above them, naturam naturantem the naturating nature, the glorious Author of all being, this puts mettle into him, and teacheth him how to preserve the Image of his maker in him, which advanceth him above human frailty. Hence are those ejaculations; that of Paul, Cupio dissolvi, I desire to be dissolved; our conversation is in heaven; Veni cito; we walk by faith and not by sight. 2. In the life to come, this is the happiness of the blessed souls, they shall see God; Reas. 2 for this Christ desired that the Elect might be where he was, that they might see his glory. And this maketh all those that wisely apprehend this joy in the glory of God, to love the very earthy house which we call the Church of God, because it is The place where his honour dwelleth, because every whit of it speaketh of his honour. Because thither the Tribes go up to testify to Israel, to give testimony of their faith and zeal. Because there the voice of God's promise is heard, and the whole house is filled with his glory. It was the blessing of God given in the consecration of Solomon's temple, The glory of the Lord filled the house of God. 2 Chro. 5.14. But it was gloria in nube, glory in a cloud: that cloud is much removed in our Church, since the veil of the temple rend; for Christ hath made all things more clear, and removed the veil. Let us therefore love the Church well, for the glory of God revealed therein. Much more do such long after the house of God's clear glory in heaven, wherein one day in those courts is better than a thousand otherwhere, and where they shall behold a full revelation of the glory of God. Let us all labour for this knowledge of the glory of God, Use for the purchase whereof we must study both the creatures of God and the word of God. For in these two books the wisdom of God is set forth to the soul, that we may say, if we be students in these books, vidimus gloriam ejus, we have seen his glory: for the heavens declare the glory of God to the eye, and God is glorious in the least of his creatures, Magnus in minimis, so that every part of his work doth declare him a wise Omnipotent Creator, a wise and faithful preserver of all things. And for the book of God; he that saith, this is life eternal to know thee, and saith that he came to give life eternal, saith also: Dedieis verbum tuum; I have given them thy word. There is no labour that better rewardeth itself, than the pursuit of the knowledge of the glory of God. For there is Libertas gloriae, the liberty of glory, Rom. 8.2. which the creature doth even long after, and travaileth with the burden of corruption, desiring to be quit of it. There be divitiae gloriae, Rom. 9.23 riches of glory made known upon the vessels of mercy; for God will declare his glory in showing mercy. There is also aeternum pondus gloriae, 2 Cor. 4.17. an eternal weight of glory. There is splendour gloriae dei patris, the brightness of the glory of God the Father; and this is the true light that enlighteneth all that come into the world; that lights us the way to this glory. But to know the glory of God here on earth, we must observe the course of his judgements and we shall therein see both his favour to his Church, howsoever it be distressed, which though it be gloria in nube, glory in a cloud, the faithful will see through the cloud. We shall also see this certain truth and justice in his hatred of sin, and in the sharp revenge that he taketh upon those that disease his Church, which though it be slow, for God is slow to wrath; yet he that believeth will not make haste. 2 Cor. 4.6 God giveth this light of the knowledge of the glory of God in the face of Jesus Christ. 1. Mercy. Crucifixus, mortuus, sepultus, Crucified, dead and buried. 2. Justice; venit judicare vivos, He cometh to judge the live and dead. Vers. 15. woe to him that giveth his neighbour drink, that puttest thy bottle to him and makest him drunk also, that thou mayst look on their nakedness. 16. Thou art filled with shame for glory; drink thou also and let thy foreskin be uncovered, the Cup of the Lords right hand shall be turned unto thee, and shameful spewing shall be on thy glory. 17. For the violence of Lebanon shall cover thee, and the spoil of beasts which made them afraid because of men's blood, and for the violence of the Land, of the City, and of all that dwell therein. NOw doth God rouse up his Justice against another sin, the great and crying sin of drunkenness. 1. Concerning the words. woe to him that giveth his neighbour (socium or amicum others read) drink. That puttest thy bottle to him. Some read Conuingens calorem tuum: Others adhibens venenum tuum; Others iram. He meaneth, woe be to him, that when he sees his neighbour in drink, comes in with his pot, or pint, or quart, to inflame him. Thou makest him drunk that thou mayst look on their nakedness.] For it is said that the King of Babylon did use in his Conquests to bring forth great quantity of wine, and to make the People drink drunk that he might make sport with them; for in those drunken fits many shameful and bestial acts of lasciviousness were publicly showed, drunkenness enflaming them with lost. Mr. Calvin doth interpret all this figuratively, not of drunkenness with strong drink, Vers. 5. but of immoderate desire of augmenting their dominions; of which kind of drunkenness he spoke before, comparing the Babylonians to such as transgress with wine. So doth Ribera a learned Jesuit understand this, of the insolent triumph of the Babylonian King, making sport in the conquest of Kings, and exercising on them cruelties, to discover their nakedness, how he hath stripped them out of all. But Saint Hierom reporteth that Nabuchadnezzar did abuse Zedechiah the King at a banquet in a very foul manner. And because that kind of drunkenness was before touched to the quick, I follow Arias Montanus in the literal exposition of these words, which I have before delivered, that the King made his associate Kings, and his Conquered enemies drunk to make him sport. Which sin of his is threatened. Vers. 16. Thou art filled with shame for glory; for this turned to the shame of the Babylonians. Though Mr. Calvin expound it, satiatus es probro non tuo sed alieno. That the Babylonian did even satisfy himself with the disgrace done to his enemy. Rather I take it for a punishment inflicted on the Babylonian, that shame should come to him for this sport that he made himself, as it also followeth. Drink thou also, and let thy foreskin be discovered: The Cup of the Lords right hand shall be turned unto thee, and shameful spewing shall be on thy glory. This I take, it was not only figuratively revenged upon Nabuchadnezzar, when the glory of his Conquests ended in the shame of his transformation, the most wonderful example that we do read in all the book of God; The same hour was the thing fulfilled upon Nabuchadnezzar, Dan. 4.33. and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagle's feathers, and his nails like birds claws. For thus did the King continue in this shameful punishment the whole term of seven years: But literally this was fulfilled in Belshazzar, who made a great feast to a thousand of his lords, Dan. 5.1. and drank wine before the thousand; In which drunken feast wherein the consecrate vessels of the Temple were abused in quaffing and carousing, the fingers of an hand were seen on the wall over against the King, writing the doom of his shameful downfall. For observe the end; In that night was Belshazzar the King of the Chaldaeans slain, Vers. 30. and Darius the Median took the Kingdom. So he did drink also, and his nakedness was laid open, and the Medians came in and took away all their glory. Vers. 17. For the violence of Lebanon shall cover thee, and the spoil of beasts which made them afraid. This overthrow of the Chaldean Monarchy he calleth the violence of Lebanon covering them. Junius doth understand this place thus, that the enemy should come upon the Babylonian with the same violence that hunters use, who pursuing the wild beasts in the forest of Lebanon having pitched their nets and tents for them, do suddenly set upon them, and drive them into their nets: so sudden a surprise shall the Babylonian suffer. Master Calvin doth give this as a cause of their punishment, and understandeth the words thus, that God will cover the Babylonian with shame for the violence that he offered to Lebanon, and to the beasts thereof foraging Judaea, and destroying not only men and women in towns, but the very wild beasts of the forest of Lebanon, which was near to Jerusalem. So that this expresseth the cause of God's provocation against the Babylonian, and withal the comfort of the Church, that God would revenge the wrong done to their land, not only to the People thereof, but to the very wild Beasts of the forest. De verbis hactenus. The parts of this text are two, 1. Peccatum, sin. 2. Poena, punishment. 1. Peccatum, in which 1 Quid; potant amicum velsocium. 2. Ad quid; ut videant nuditatem. 1. Potant vicinium. 2. Faults, 1. Drink drunk. 2. Make drunk. 1. They be drunk. Drunkenness itself is an horrible sin, it is one of the fruits of the flesh; Of which I tell you, as I have also told you in times past, that they which do such things, Gal. 5.11 shall not inherit the Kingdom of heaven. Drunkenness is confessed of all men to be a sin; and they that love it best, and use it most, will be very angry with you, if you call them drunkards. For it is not agreed upon as yet what drunkenness is: our statute law doth impose a penalty of five shillings upon every one that is convicted of drunkenness. Our Articles given to sworn men, do charge them to inquire, if there be any Drunkards in our Parishes, and to present them. But neither the Ecclesiastical Canon, nor the Act of Parliament doth direct the inquisition, by describing what Persons must be esteemed drunk. I will tell you whom the Scripture denoteth. Lot was drunk when he committed incest with his daughters, Gen. 19 and so overgone with wine, that he neither knew of their coming to his bed, nor of their going from him. Noah was drunk when he lay uncovered in his tent; Gen. 9 these were fare spent in the highest degree. Vriah the husband of Bathsheba was drunk too, the text saith David made him drunk; yet he was so much Master of his own thoughts, and of his charge committed to him, 2 Sam. 11. that he would not go home to his own house as the King would have had him. Amnon the son of David was drunk, 2 Sam. 13.28. yet it is said of him his heart was merry with wine. Elah King of Israel made himself drunk, 1 Reg 16.9 and Zimri his servant killed him. Nabal made a great feast, 1 Sam. 25.36. and was so drunken, that Abigail thought not fit to tell him of the danger that his churlishness had like to have brought upon him till he had slept it out. A King that drinketh wine is described then to be drunk, when they drink and forget the law, Prov. 31.5 and pervert the judgement of the afflicted. So that to drink so deep as to forget the law of our lawful calling, and to do things contrary to the same, is to drink drunk. Christ calleth the overcharge of the heart with drink drunkenness. Luc. 21 34 His word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying the laying on of a burden upon the heart. For so much as we drink for necessity or for moderate refection doth cheat and refresh and lighten the heart: but excessive drinking doth lay an heavy burden upon it, Therefore Be not drunk with wine wherein is excess. Eph. 5.18. Now what is excess? not so much as layeth us under the Table only, not so much as makes us stagger and reel as we go, and taketh away the use of our memory, speech and good manners; But they are drunkards that sit at the wine till it inflame them. Isa 5.11. Wine is allowed to warm the stomach, not to set it on fire. Some man excuseth himself, that he drank not above his strength, but was able to carry it. woe unto them that are mighty to drink wine, and men of strength to mingle strong drink. Vers. 22. This shows, that all excess in drinking which is beyond the measure which maintaineth health, is drunkenness; call it good fellowship, or making merry, or keeping good company, or whatsoever fair colours you will lay upon it, it is drunkenness. It turns grace into wantonness, and medicine into disease, it maketh the body which should be the Temple of the Holy Ghost the very Cellar of Bacchus. The evils that grow out of this sin are many. 1. The great Commandment is broken which biddeth us to love God above all things; for the drunkard makes his belly his god and del●ghteth in his shame: neither is God in all his ways; of whom doth the name of God more suffer, then of the drunkard, and who do make less conscience of the Sabbath, than such do, who make that day of all other the most licentious, the most lascivious, despising the Commandment of God? 2. It is a sin against himself who committeth it; for he shameth himself to beholders, he wasteth his estate, hurteth his own body, drowneth his understanding, judgement, memory, and depriveth himself of the use of reason; as Solomon saith, Pro. 23.29. Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath redness of eyes? They that tarry long at the wine. At the last it biteth like a serpent, Vers. 32. Vers. 33. and stingeth like an adder. It corrupteth the affections, and inflameth lust. Thine eyes shall behold strange women. It corrupteth the speech, thine heart shall utter perverse things. It maketh a man insensible of his punishment. They have stricken me, and I was not sick; they have beaten me, Vers. 35. and I felt it not. It groweth into an habit, and cannot be easily given over; drunkenness is like a quartane, the dishonour of Physicians: so it is the dishonour of Preachers, they cannot cure it; we would have cured the drunkard, and he would not be healed. When shall I awake, I will yet seek it again; as Saint Gregory saith, qui hoc facit, non facit peccatum, sed totus est peccatum. 3. It is a sin against our neighbour; for it is a waster and consumer of the provisions which God hath given to nourish and sustain many, and so he becomes a thief, robbing the hungry and thirsty: for it is panis pauperis & vinum dolentis, the bread of the poor, and the wine of the sorrowful, that is thus swilled and swallowed. It toucheth upon the Commandment of murder, for to take away life, and to take away the means that should support life are so set, that we can hardly draw a line between them. It inflameth lust; as Ambrose, Pascitur libido conviviis, vino accenditur, ebrietate inflammatur, it filleth the tongue with allkind of evil words which corrupt good manners, turpiloquium, multiloquium, vaniloquium, falsiloquium; and where be the good names of men more foully handled then upon the alebench, when a drunken Senate meeteth? And to conclude, it dishonoureth Parents: for the laws of the Church, and the laws of the Common wealth do forbid it, and design punishment for it. Yet this sin is the Diana of our Ephesus, and if all the Preachers of England do cry it down in Pulpits, the Court of good fellowship will cry it up again; though we show you the serowl of God, and open all the folds of it, and read it to you written within and without, with nothing but lamentations, mourning and woe against this sin: though we bind the sinners in this kind by the power given to us by Christ, saying, Whosoever sins ye retain, they are retained, yet do men run headlong into this sin without fear or wit. But when sin is once grown into fashion, we may stretch out our hands all the day long against it, and spend our strength in vain, yet I will not despair of a blessing upon our faithful labours against it; and thus much I will undertake to do, as the Apostle saith, I will yet show you a more excellent way. I will yet show you approved remedies against this sin, and there is no time of the year unseasonable for the soul to take Physic. Remedia. 1. Take David's Physic; I have kept thy word in my heart that I might not sinne against thee; Remed. 1 for that word will answer the temptation, as joseph did, How then shall I do this great wickedness and so sin against my God? Remember the fearful threaten of woe and judgement against this sin: Remember the day of judgement wherein every man must give account to God of himself, and of all his ways; remember the bitterness of the latter end thereof; all this is clearly denounced in the word of God; Remember that it is a fearful thing to fall into the hands of the living God, for our God is even a consuming fire. 2. Remedy is a constant Practice of mortification; for they that humble their souls with fasting, and chasten their bodies, and bring them in subjection, that watch and pray, and call their sins every day to account, and examine their consciences by the law of God, he that doth these things well, shall soon come to their diet, of whom the Psalmist speaketh, Thou feedest them with the bread of tears, and givest them tears to drink in great measure. Psal 80.5▪ Then thou wilt go mourning all the day long. 3. Remedy is, withdrawing thyself from such company as use drunkenness, from such places wherein it is used, as Solomon adviseth. Be not amongst wine-bibbers, amongst riotous eaters of flesh: for the drunkard and the glutton shall come to poverty, Prov. 23.20.21. and drowsiness shall a man with rags, So Saint Paul chargeth the Corinthians, But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, 1 Cor. 5.11. or a railer, or a drunkard, or an extortioner, with such a one, no not to eat, It is company that corrupts many; there are few that love drunkenness so well, 1 Reg. 16.9. that they will sit down and drink themselves drunk, as Elah king of Israel did, but good fellowship spoils all, and one pot draweth on another. 4. Remedy is, Let every man abide in the calling wherein he was called. 1 Cor. 7.20. God hath given his Angels charge of thee to keep thee in all thy ways; so it is said of a drunkard that he is out of the way; for did he exercise himself in his calling, within his way, he could not miscarry. The desire of the slothful killeth him: for his hands refuse to labour, Pro. 21.25.26. he coveteth greedily all the day long. 5. Remedy is, a consideration of the hunger and thirst which Christ sustained on earth for thee, and of the hunger and thirst which Christ yet in the members doth suffer. Remember what he hath done for thee; do not waste that unthriftily which would serve to relieve Jesus Christ; he hungered to satisfy thee, do not thou surfeit to make him hungry; he thirsted, it was one of the last words that he spoke on the Cross, Sitio I thirst; do not thou make thyself drunk with that which should quench his thirst, lest thy last draught be like his vinegar mingled with gall. 6. Remedy is, a consideration that we are required to pray continually, and in all things to give thanks which holy duty we cannot perform so long as we are in our cups; these duties require a sound judgement, a clear understanding, an heart established with grace, as the Apostle saith, Not in gluttony and drunkenness, not in chambering and wantonness, but put ye on the Lord Jesus, and have no care to the flesh to fulfil the lusts thereof. We were created to glorify God in our bodies and in our souls, for they are God's; and therefore whether you eat or drink, or whatsoever you do, do all to the glory of God. 7. Remedy, consider that we are bidden guests to the Supper of the Lamb, and the Spirit and the Bride saith come, and let whosoever heareth say come, Rev. 22.17. and take of the waters of life freely; we cannot tell when this supper time is, till God's messenger death cometh and telleth us all things are prepared; come now, let not us over-charge our hearts with surfeiting and drunkenness, lest that day come upon us unawares; they that are drunk already and full gorged with wine and strong drink, Luc. 21 34. have left no room for the waters of life; vas plenum plus non recipit. It is a work for our life on earth to travel and take pains, and to exercise our souls to godliness, and all to get us a stomach to this Supper of the Lamb; here is meat enough, the fatness of God's house; we shall be fed as it were with marrow; here is the hidden Manna for bread; here is Calix inebrians, we shall be made to drink of the rivers of God's pleasures; for at his right hand are pleasures for evermore. Here are good guests; for many shall come from the East and West, Mat. 8.11. and shall sit down with Abraham, Isaac and Jacob in the Kingdom of heaven. They that come there, let them drink and spare not, but let them keep their stomaches till then. I conclude this point in the words of our Saviour, If ye know these things, happy are ye if ye do them. 2. They give their neighbour drink, Joh. 13.17. and put their bottle to him, adding heat to heat. Drunkenness, as you have heard, is a grievous sin; but this is a degree of fuller unrighteousness to make others drunk. Amongst all the sins that David did commit, nothing sat so close to him, nor left so foul a stain upon the honour of his memory, as did his carriage toward the Hittite Vriah. David did that which was right in the sight of the Lord, and turned from nothing that he commanded him all the days of his life, save only in the matter of Uriah the Hittite. 1 Reg. 15.5. This excuse of David in all other things wherein through humane frailty he failed often, doth show how God passeth over the sins of the elect, as the Apostle saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which through infirmity they do commit; but this special notice taken of the matter of Vriah the Hittite, declareth it to have been peccatum primae magnitudinis, a sin of the first magnitude, in a vessel of glory, because so many sins met together in it; to name the most eminent, First, adultery; then the making of Vriah drunk; then the murdering of Vriah. Wherein you see that this foul sin doth make weight in the burden of David. The Holy Ghost to declare how foul and hideous a sin drunkenness is, hath not spared to leave the dishonour of God's good servants upon record, offending therein; as of Noah, who is much to be excused, because having planted a Vine, and out of the grapes having pressed the first liquor that we read made of grapes, and not knowing the strength thereof, being also old, he was overtaken with it once and no more. Surely it was the will of God so early to let the danger of wine appear, even at the first drinking thereof, that all succeeding times might beware. So the example of David, who made Vriah drunk, against whom the matter of Vriah is upon record, for terror that men should fear this great sin of making their neighbours drunk; for that is part of the matter of Vriah the Hittite. Will you hear the decision of the canon law in their cases of conscience concerning this sin, Ille qui procurat ut quis inebrietur, Summa Anglica ebrieta●e. mortaliter peccat quia consentit in damnum notabile proximi. This is now the crying sin of our Land, Court, City, Country, all defiled with it; and I must confess a truth which the Sun seethe, not all innocent of it who should by authority from God reprove it by the word, and punish it by the sword: it is a sin in fashion. Yet at the great feast which Assuerus made to his Princes, it is specially noted, And the drinking was by an order, Hest. 1.8. none might compel: for so the King had appointed to all the officers of his house, that they should do according to every man's pleasure. Lyran his note is, Nolebat Rex ut in aula sua aliquis uteretur modo incomposito & irrationabili more barbarorum qui nimis importune inducebant homines ad bibendum, 1. It is our duty to stir up one another, Reaf. 1. and to provoke one another to all Christian duties; of these, to act sobriety in the moderate using of meat and drink, and fasting, in the abstinence from them for a season. St. Paul, whether ye eat or drink, do all to the glory of God. Christ, quando jejunatis. To omit this duty is a great sin, to commit the contrary evil is most abominable. This the Prophet showeth. In that day did the Lord God of Hosts call unto weeping and mourning, Isa. 22 12 Vers. 13. etc. And behold joy and gladness, slaying oxen, and kill sheep, eating flesh and drinking wine, eating and drinking, Cras moriemur: And it was declared in the ears of the Lord of Hosts, Surely this iniquity shall not be purged till ye die. How then shall they appear before God, who instead of calling to fasting, call to drinking, and press the drinking even to the making of their neighbour drunk? 2. If we contrive against our neighbour's life to take it from him, Reas. 2 we are murderers; if against his wife to defile her, we are adulterers; if against his goods to rob him of them, we are thiefs; if against his good name, we are false witnesses: consider then what thou dost when thou attemptest thy neighbour to make him drunk; for thou seekest to perish his understanding, to rob him of the use of reason, which should distinguish him from a brute beast, to expose him a spectacle of shame and filthiness to all beholders, and to make him a transgressor of the law of God, the Church, and the Commonwealth. Yet they that are thus overtaken, do commonly excuse themselves, that they have been amongst their friends; but this pot-friendship which hath the power to divide a man from himself, will scarce prove a glue strong enough to unite and knit him to another. The kisses of such friends betray thee, and thou mayst say rather, Thus was I wounded in the house of my friends. It was David's prayer, let it be thine; Let the righteous smite me, for that is a benefit; Ps. 141.5. and let him reprove me, and it shall be a precious oil that shall not break my head; but Incline not mine heart to evil, that I should commit wicked works with men that commit iniquity; and let me not eat of their delicates, nor drink neither. It is a good observation of Cardinal Bellarm. here, ubique nocet conversatio malorum, sed nusquam magis, quam in conviviis, & compotationibus. This is no new danger, but a disease of former ages, infectiously transmitted by imitation to our times, and in them grown epidemical. Saint Ambrose describeth a surfeiting and drunken meal, De Helia & Jenin. 6.13. primo minoribus poculis velut velitari pugnâ praeluditur; verum haec non est sobrietatis spes, sed bibendi disciplina; ubi res calere caeperit, poscunt majoribus poculis, certant pocula cum ferculis. Deinde procedente potulongius contentiones diversae, & magna certamina quis bibendo praecellat. Nota gravis si quis se excuset. All you that call God Father, and do desire either the honour of his name, or the coming of his Kingdom, or the fulfilling of his will; make conscience of this great sin, call it no longer good-fellowship: for St. Ambr. saith, vocatis ut amicos, emittitis inimicos. Ibid. c. 14. Vocas ad jucunditatem, cogis ad mortem; invitas ad prandium, efferre vis ad sepulturam; vina praetendis, venena suffundis. Say to him that tempteth thee to drink drunk, vade retro me Sathana, get thee be hind me Satan; the Kingdom of God is not meat nor drink, God shall find thee out, thou hast his woe upon thee, and thou shalt see anon how he will punish thee. 1. Ad quid ut videant nuditatem. It is the boast of brave drunkards, how long they have sat at it, how many pots and pottles they have swallowed, how many they have made drunk; this is thy nakedness. Literally drunkenness doth make men do things uncomely: some use this lewd practice to make way for their lust, some to take advantages otherwise. Modesty cannot utter what unclean provocations do arise from drunkenness, what lewd and unchaste actions are done what profane and filthy words are spoken. Noah himself full of wine, doth lie uncovered in his tent, and showeth his nakedness. St. Ambrose complaineth of women That full of wine did come immodestly into the street singing and dancing, Ibid. c. 18. irritantes in se juvenum libidines. Coelum impuro contaminatur aspectu, terra turpi saltatione polluitur, aer obscenis cantibus verberatur. O the miserable state of man in whom sin reigneth, he is not only tempted to do evil, horrible and shameful evil, to drink drunk, but to be his neighbour's devil to draw him into evil by making him drunk, and also this propter malum, even to discover the nakedness of his brother. Some show themselves in their pots like lion's furious and quarrelsome: others are dull and heavy, only serving for whetstones to sharpen the wits of the company: others drowsy and sleepy: others talkative, every man in his humour, all in their nakedness. To do evil that good may come of it, is an heinous sin, for God needs not Satan's help. But to do evil ourselves to draw others into evil for so evil an end, this doth make sin out of measure sinful. 1. Take nakedness literally, for the discovering of those parts which modesty doth hid out of sight: so after the transgression the man and woman saw that they were naked, and they were ashamed, being but themselves alone in the garden, and they sowed fig-leaus together to hid their nakedness from each others sight; so much remained in them, that having left primas sapientiae, they yet retained secundas modestiae, and could not for shame behold each others nakedness. The Apostle saith, These members of the body which we think to be less honourable, 1 Cor. 12.23. upon these we bestow more abundant honour, and our uncomely parts have more abundant comeliness. The honour here meant is the decent hiding of their nakedness, and the modest covering of our shame. Where the Apostle doth declare the care that is in the natural body; the comely parts which need no hiding from sight do cover the uncomely parts from sight. Therefore they that uncover nakedness do show themselves to be no members of the body: so that such drunkards as give strong drink to their neighhour, to this end to discover their nakedness, declare themselves to be no parts of the body of the Church. Surely much nakedness is discovered in many drunken meetings, and no marvel when men and women, having laid aside reason and temperance, religion and the fear of God, if they then turn beasts, and do those things that are uncomely. 2. Take this nakedness in a spiritual sense, than St. Ambrose will tell you, Lib. de No & Arca c. 30. Omnis impius quoniam ipsedevius disciplinae est, aliorum lapsus pro sui erroris solatio accipit, quod consortes invenerit culpae. Then is the season for the Cosener to invade the purse of his neighbour, for the cunning insidiator to take advantage of words to find out the infirmitits of his brother, that he may keep him in awe thereby. I cannot dive so deep into this mystery of iniquity as to declare all; and again, I fear to go fare in it, lest I might teach the ignorant sinner more cunning than he had before. This I dare say that it is not love that maintaineth drunken acquaintance; for true love is a coverer of nakedness: if literal, you may see it in Sem and Japhet: if spiritual, you may hear it from the Apostle, love covereth a multitude of sins. And out of that love, David weeps for them that keep not the law. It becomes them best in my text, who know not God, but were abominable, and to every good work rebrobate, to make men drunk to make them sport; but these things must not be so much as named amongst those that call God our father, that come to Church, that hear the word, that offer themselves to be guests at the Lords board. By'r I remember the wise man saith, Rods be for the backs of fools. What greater folly then to sell our inheritance in heaven for strong drink? a worse bargain than Esau's, and an harder pennyworth. The rods for this are, 2. Poena peccati, the punishment of sin. 1. Thou art filled with shame for glory. 2. It shall be thine own case; for thou also shalt drink, and thy nakedness discovered. 3. The avenger shall do thee right is the Lord; The Cup of the Lords right hand shall be turned unto thee. 4. Shameful spewing shall be thy glory. 5. The violence of Lebanon shall cover thee, and the spoil of beasts. I may resolve all these particulars to this total, that God will take the punishment of this sin into his own hand, and shall turn his Cup unto them, and they shall do him right therein. But for our better direction in this passage, let me observe, 1. Who will punish this sin; God himself. 2. How he will punish. 3. Why he will punish. 1. Who will punish this drunkenness. It is the Lord; Is it not he whose glory the Babylonians have given to their idols, yea in the pride of their heart assumed it to themselves? is it not he whose People they persecute and destroy cruelly? whose goods they gather greedily? whose fruits of the earth they abuse to surfeit and drunkenness? it is for such as these that God saith, I form the light and create darkness, Isa. 45.7. I make peace and create evil: I the Lord do all these things. God hath ever declared himself an enemy to this sin; you may see it clearly in the first example of it in Noah, upon whom God ●aid two great punishments, which show how much that sin offended him. 1. That his own son should expose him to shame. 2. That this fault should be kept in eternal Record in the living book of the Holy Word You may see it in Lot's example, wherein God would have it appear. 1. How strong liquor may prevail against a strong brain. 2. How easily a good man, and one that feareth God may be overtaken with it by temptation. 3. How horribly he may offend in it. 4. How temptation may relapse him into it, and in the sins which follow it. 5. God would have us see his just indignation against this sin in the punishment of it; In both these, the first we read of transgressing in wine, God doth declare his judgements upon this sin of drunkenness. 1. Because this sin doth much defare the image of our Maker in us, which is chief stamped in our spiritual and intellectual part. For let reason once fail, and man ceaseth to be himself; the time, and becometh like to a brute beast. 2. Because God's love is violated by drunkenness; do you remember how sharply God punished old Eli the Priest of the Lord, for not reproving his ungodly sons, to whom he said, Thou honour'st thy sons more than me. 1 Sam. 2.29. The drunkard loveth his strong drink above the Lord; therefore he threatneth them, Awake ye drunkards, and weep, and howl all ye drinkers of wine, because of the new wine, Joel 1.5. for it is cut off from your mouth. Observe it that he biddeth drunkards awake, both because drunkenness doth beget drowsiness; & quia vigilando dormiunt, for they say and do they know not what, and he showeth them that as sound as they sleep, they shall not sleep out his judgement, but shall feel the storm thereof; it is a contrary course that God holdeth with them that love and serve him; for he biddeth them, Come my People enter into thy chambers, Isa. 26.20 and shut thy doors about thee; hid thyself as it were for a little moment, until the indignation be overpast. There is a question in the cases of conscience in the Canon Law, Vtrum ebrietas excuset à peccato, Quest. Whether drunkenness may excuse from sin; we have many examples of men in their drink, some speaking profanely and lewdly to the dishonour of God swearing and blaspheming: others depraving and slandering their neighbours: others furiously smiting and hurting, some kill; their excuse is, alas they were not themselves, and their drunkenness is the excuse of their fault. I find it favourably judged in the Canonists, Excusat ebrietas non à toto sed à tanto, it excuseth not altogether, but in part. Some go further, and search whether the drunkenness be a common disease of the Party, and that he useth in his drink to behave himself so: and in that case being found culpable, he is adjudged to be irregular; but if a man be by the temptation of such whom he taketh to be his friends overtaken with drink, who is known to be one that useth not to commit that fault, the law doth favour such a one. Others resolve it thus, Ebrius est irregularis ut ei imputantur ad poenam omnia quae sequuntur. I find in this example that God doth threaten to visit these Chaldeans for the sins committed in their drunkenness, because it was wilful. Vide lege Exod. 21.28, 29. The school distinguisheth well between voluntary and involuntary drunkenness. They call that voluntary drunkenness, when men do sit at the wine till it inflame them, knowing the strength of wine, and their own weakness, and seek it with delight in it. Ox used to gore. Involuntary they call that which overtaketh a man, not using, not loving it, who also is sorry for it, and wary to decline it hereafter: and that they hold excuseth à tanto, in part. Me thinks this should be a great argument to dissuade drunkenness, Use and to make men afraid of it; for God is the punisher of it; the God that form thee, and gave thee being, the God that took thee from thy mother's womb, the God that hath preserved thee from thy youth up until now; That great God who breweth and filleth a Cup, and maketh all the wicked thereof drink it off dregs and all. Ps. 75.8. This Isay calleth The Cup of the Lords fury, and he giveth his own children a taste of it, not ad ruinam, but ad dignam emendationem, Isa. 51.17 not to their ruin but amendment; it is called also The Cup of trembling. God himself calleth it The wine cup of his fury. Jer. 25.15 It is called in Ezechiel Deep and large. Ez. 22.32 And as the Apostle saith, speaking of the judgement to come, Knowing therefore the terror of the Lord we persuade men. 2 Cor, 5.11 If men will not be persuaded, let him that is filthy be filthy still; let him that is a drunkard be a drunkard still: But as the Apostle St. Peter saith, if we look well about us, The time passed of our life may suffice us to have wrought the will of the Gentiles, 1 Pet. 4.3. when we walked in lasciviousness, lusts, excess of wine, revel, banquet, etc. Yet better late than never; for if God have taken the matter into his hand, David will tell you that that hand of God is strong; strong is thy hand, saith he, this is dextra subveniens suis, suscipit me dextera tua: Psal. 63.8 and it is dextra inveniens, Thy hand shall find out all thine enemies, thy right hand shall find out those that hate thee. Psal. 21.8 It is a fearful thing to fall into that hand. Heb 10.31 Thy right hand is full of righteousness. Psal. 48. That righteousness will give suum cuique, to every one his own; it payeth home; he keeps it in his bosom of purpose to spare men, and to give them time of repentance. But I must tell you that the Saints of God are so impatient of the wrong done to the name of God, that they cry unto him, O God how long shall the adversary reproach? Psal. 24.10, 11. shall the enemy blaspheme thy name for ever? Why withdrawest thou thy hand? even thy right hand, pluck it out of thy bosom. 2. How he will punish. 1. He will fill them with shame for glory, which shame is further expressed, Shameful spewing shall be on thy glory. 2. He will punish them with their own sin; for he saith, Drink thou also, and let thy foreskin be uncovered. 1. With shame. You are not to learn that all sin is folly, and all sinners are fools; but no transgressor in any kind doth more make a fool of himself then the drunkard doth; for he proclaimeth his own shame, as he walketh up and down the streets; as he sitteth in the house, his words, his gestures, his actions do all shame him as Solomon saith, When he that is a fool walketh by the way, his wisdom faileth him, and he saith to every one that he is a fool: Eccl. 10.3. so doth a drunkard shame himself by telling every one that he is drunk. This were a great punishment if custom of sinning▪ and multitude of sinners in this kind had not hardened the foreheads of them that transgress in this kind, that they feel not the rod of shame. I may say with the Prophet of the drunkards of our days, as he spoke of the idolaters of his time, Were they ashamed when they had committed abomination? nay they were not ashamed, Jer. 6.15. neither could they blush. But let no man despise the good opinion of his neighbour; sober men care not how little conversation they have with drunkards, they seek to avoid them, and all that fear God abhor their evil manners. Yet they glory and boast how much themselves have drunk, how many they have made drunk; but as the Apostle saith, Their glory is their shame. And though they be not sensible of it in the heat of their wine, and in the custom of their sin, the end thereof will be bitterness; for the wise man telleth them, At the last it biteth like a Serpent, Pro. 23 32 and stingeth like an adder. When shame once gins to smart, it goeth to the quick. Remember Adam in paradise. I heard thy voice in the garden, and I was afraid because I was naked, Gen. 3.10 and I hid myself. The Lord will come in the cool of the day to us, and we shall hear his voice in the evening of our time, and then our ●hame shall come with a sting, even the sting of servile fear, and cast up our account. What fruit then of those things whereof we are ashamed? then is God even with you. For he crieth out to you, How long wilt thou turn my glory into shame? Do not drunkards do so, who make their bodies which should be the Temples of the Holy-Ghost, the sties of uncleanness? The Holy Ghost you see is plain and homely in his phrase of speech; these drinks which they pour into their bodies luxuriously, shall not make their hearts glad; they shall not comfort the stomach, they shall not nourish the body. The stomach shall complain of them as a wrong, and cast them up as a burden too heavy for it to bear; nature itself shall exonerate itself, and resist, regest it in a shameful vomit. And to use Gods own phrase, God shall spew these workers of iniquity out of his mouth, and all the service that they do to him he shall cast up again; for he will say nauseat anima mea, my soul loatheth, he is even sick of them and their service. And if God once set upon us to shame us, who then shall have pity upon thee O Jerusalem? or who shall bemoan thee? or who shall go aside to ask thee how thou dost? Isa. 15.5. 2. He will punish them with their own sin, Drink thou also and let thy foreskin be uncovered. 1. This calleth to your remembrance a doctrine formerly delivered out of Obadiah, That God requiteth sinners with the same measure that they have measured to others. 2. This reneweth also the remembrance of another doctrine there delivered, that God ponisheth sin by sin; as there Edom trusted in the help of men, that was their fault; and that God laid upon them after for a punishment. So here, the fault of the Chaldeans was their making men drunk, that they might see their nakedness, and that is their punishment; now they shall be drunk and their nakedness discovered. There I handled this question how God would be Author of this kind of punishment, and innocent in the sin of the offendor; Resolving it thus; that God will withdraw his grace, and forsake them that forsake him, and leave them to the source and strong stream of their own corruptions, as the Apostle saith, God gave them up to uncleanness through the lusts of their own hearts, Rom. 1.24. Vers. 26. to dishonour their bodies. For this cause God gave them up to vile affections. We carry stuff enough about us to punish us withal; if God do but make rods of our own corruptions, he will soon be armed against us. You shall find in that place of the Apostle, that in man there are two things to which for sin they are yielded up by God himself in his justice. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. v. 14. 2. Eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. These two do differ much; for 1. Concupiscence is but a grudging of a disease, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the very strength of the fit. 2. Concupiscence is within the heart and affections, but this pathos is active and in operation, and so corrupt the whole man. God leaveth the wicked to both these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the minority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the strength of sin. Thus as Augustine saith, some sins are not tormenta peccantium, but incrementa vitiorum, and men do not feel any punishment. Yet he that shall consider it well, will find that Solomon means a punishment to the young man, when he saith, Rejoice O young man in thy youth: So doth the Holy Ghost, saying, Let him that is filthy be filthy still. For if God let go the reins, and leave us to ourselves, we are likely to bring our sin to a full stature. It is a good use of this point which St. Paul teacheth, Brethren, Gal. 6.1. if any man be overtaken with a fault, ye which are spiritual restore such a man with the spirit of meekness, considering thyself lest thou also be tempted. God hath a just hand in the moderation of the things of this world, and of men's persons. Hath not the Sun shined on those that have made sport to behold men drunk, or otherwise, have made the most of it to their shame and disgrace amongst men; who in the just punishment of their uncharitableness, have themselves fallen into the same sin of drunkenness, and thereby have borne a shame and scandal to their profession: this is God's justice upon them, they did not consider themselves, they knew not the strength of the temptation, they knew not their own weakness. The greatest Professors of Religion are commonly the severest judges of their brethren; for their zeal against sin, and for the glory of God doth fill them with hatred of evil. Yet let such consider themselves; for if God see that their zeal begin once to burn up their charity, he will leave them to themselves awhile, and they shall see quo semine nati, what they are. For, let all men know that the evil Angels are as much at God's commandment as the good, for omnia illi serviunt, all things serve him: and as it is said, He will give his angels charge over thee; so it is said likewise, He cast upon them the fierceness of his anger, Ps. 78.49. wrath, and indignation and terribleness by sending evil Angels among them. As we have the ministry of good Angels sent unto them that shall be heirs of salvation: So God sendeth evil Angels also, not only to Saul and to the false Prophets of Ahab, but even to Adam in Paradise God sent him, and to St. Paul the Angel of Satan. These evil Angels sometimes come with suggestions to sin, to try our strength, that we may know how weak we are; and sometimes they prevail with God's children, that they may stand upon their guard, and keep better watch. But for the ungodly of the earth, they emplunge them in the same sin that they do cause others to commit, that the same disgrace and shame which they have done to their neighbour, may reflect upon themselves. Some have been so afraid of making God the author of evil, because it is said Tradidit eos Deus, God hath delivered them up, that they have understood the Apostle to speak of that God who is called deus saeculi hujus, the god of this world; as the Manichees saw so much evil done, and knew not how to free God from guiltiness of it, they therefore made duo principia, two beginnings. But that needs not. It is likely that such a Father as is personated in the parable of the Prodigal, could not but observe in the education of his son, how thrifty he was like to prove; yet such a father giving the portion of his goods which is a child's part, to such a son, and letting him take his journey into a far country, is not accessary to his riotous living. Augustine saith, that the heart of man is harned by God, Non impartiendo malitiam, sed non largiendo gratiam, not by instilling any malice, but not giving grace. He seethe the Chaldeans take delight in making men drunk; ut nuditatem videant; he letteth go the hold he hath of them for a time, and leaveth them to themselves; and that which was their sport, is now their fault and their shame. I say therefore again, consider yourselves. When thou seest a drunkard shaming himself, as these here did, consider whose light shineth in thy understanding, to show thee how foul a sin that is; consider that that is not enough; for all drunkards know that drunkenness is a sin; consider whose grace it is that establisheth thy heart, and keepeth thee from committing the same sin. Insult not over thy brother, deride him not, discover him not to increase his shame; rejoice not against him, rather bewail his sin with the tears of thy soul, seek by the spirit of meekness to restore him, advise him friendly, chide him lovingly. For if thou who professest a severe life, and to make conscience of thy ways, shouldest fall into this sin thyself, thou wouldst not only shame thy person, but thy profession also. And indeed thou carriest about thee corpus peccati, a body of sin; thou hast the matter and stuff of all sins within thee, if grace do not aid and assist thee. Lastly, let me admonish you; if any of you by occasion are over-taken at any time with this fault, be of David's mind. Let the righteous smite me, suffer a gentle chiding from your friends that love you, and hate that evil in you. Take it for a favour of God, and think that it is he that speaketh to you in that reprehension. Harken not to those that flatter you in your sins. Alexander in a drunken fit slew Clitus his beloved friend and faithful Counsellor. Instead of reproving his fault, even then when he was fit to be wrought upon, being sensible of it; he had three flatterers, Anaxarchus, Aristander, Calisthenes. Anaxarchus an Epicurean Philosopher, he told him that it was no matter, he was a King, and he might do what he list. Aristander a Stoic Philosopher told him that it was not fault, but fate that killed Clitus. Calisthenes' a Courtier sought to heal the sore with sweet words. That is not the way to bring us to amendment of our evils; a gentle discreet reprehension well taken, will pierce the heart, and fill it with comfort. John the Baptist, quis praenunciavit vobis ut fugeritis ab ira ventura? who hath done you such a favour to prevent such a danger? 3. Why doth God inflict punishment? God giveth a reason of his severe proceeding against the Babylonians; the violence of Lebanon; and the spoil of beasts which made them afraid, and for the violence of the land, etc. Showing that their cruelty to man and beast, had provoked God against them to punish all their sins, their pride, covertousnes and drunkenness. You have heard of their cruelty at large before to men, their very Cities were built with blood. The Apostle saith, Hath God care of oxen? Here you see that God used the beasts of Lebanon for a terror to the enemy; and now he declareth himself an avenger also of their quarrel, because of the cruel spoil that the Chaldeans did make amongst the beasts of God's people. God gave man Lordship over the beasts of the field, he made him a lord to rule them, not a tyrant to destroy them. One saith upon those words of Solomon, Pro. 12.10 a just man regardeth the life of his beast; that seeing God hath put the beasts of the field in subjection to man, that he must show himself a lord. 1. In pascendo, providing necessary food for them. 2. In parcendo, using them favourably. 3. In patiendo, bearing with them in their kind. 4. In compatiendo, relieving them in their griefs. 5. In compescendo, restraining them from hurt. 6. In conservando, preserving them all we can. This was the sin of the Chaldeans, they were destroyers, and sought not only the ruin of the people of the land, but the destruction also of their , that the means of living, if any escaped to re-inhabit, might be taken away. This justice of God in avenging the wrongs done to brute beasts, by calling them to an account for their sins that did the wrong, doth teach us 1. That the providence and care of God doth stoop so low as the regard of our catted. Christ made good use of it, Considerate volatilia caeli, consider the souls of heaven; God feedeth them, quanto magis vos, how much more you? 2. It teacheth us to use our dominion of these creatures moderately, lest the Ass of Balaam do reprove his owner. 3. It showeth how much God doth make of any thing that serves him; the text saith that these beasts did make the Chaldeans afraid, and for this they suffered predation, for the service they did to God and his Church against their enemies, in Christ's argument, how much more will he defend us, if we fight his battles against his enemies? 4. We learn here that when God cometh to execute vengeance, he surveigheth the whole catalogue of offences; and as he saith in David, I will reprove thee, and set them in order before thee; the wrong to the Cities, to the men, to the beasts, to persons, to places, all comes into an account, and the offenders shall smart for all. Vers. 18. What profiteth the graven Image, that the maker thereof hath graven it? the molten Image, and a teacher of lies, that the maker of his work trusteth therein, to make dumb Idols? 19 Woe unto him that saith to the wood, awake; to the dumb stone arise, it shall teach; behold it is laid over with gold and silver, and there is no breath at all in the midst of it. 20. But the Lord is in his holy temple, let all the earth keep silence before him. HEre God denounceth his judgement against their Idolatry. The words of this text have no obscurity in them. Thus much then shall serve for the opening of this text, that all this commination of woe and judgement, of which you have heard, is the voice of the true God, declaring his just proceeding against the sins formerly mentioned, and to this purpose he doth here lay open the vanity of false gods. What profit can there come saith he of a graven Image, that the maker thereof hath graven? he asketh men this question, and appealeth to the light of natural reason; can that profit a man, meaning in the power and goodness of a Divine nature, which is the work of a man's hands? be it either a graven image wrought upon by art of the workman, or a molten Image cast in any metal: can this profit a man? He calleth the Image thus carved, graven or molten, a teacher of lies, for it is a mere illusion that any man should so befool himself, as to believe that such an artificial composition wrought by the hand of man, should be esteemed a god. This is amplified, and the wonder increased, for though other men may be carried away with a superstitious overweening of such an Idol; yet that the maker of it should trust in it, who when he was at work, peradventure as the Poet saith, Incertus scamnum faceretne Priapum, maluit esse Deum. It was at his courtesy whether it should be an Idol or some other thing. Therefore vers. 19 God saith, Woe unto him that saith to the wood awake, and to the dumb stone arise; that is, woe to him that trusteth to an Idol for defence against evil, or deliverance out of danger; for that is one of the uses that is made of Idols to secure in time of distress, as the Disciples did awake their Master in a storm. You see that when the workman hath put his hand upon it, and shown his best skill, here God doth call it wood, and a dumb stone still. He proveth it thus. It shall teach, although it be dumb, yet the dumbness thereof shall declare it to be an inanimate impotent thing: For howsoever the matter of the Idol, be it wood or stone or metal, be laid over with gold and silver, as superstition is costly enough in adorning their gods, yet there is no breath at all in the midst of them, and having no life in them, they have no power to give help to them that serve them. Verse 20. But the Lord is in his holy temple; for having showed the vanity of Idols, he cometh now to reveal himself to them. This some understand, that the Lord is in heaven, the temple of his holiness; and though the heaven of heavens cannot contain him, yet he hath said, Heaven is my throne; and Christ teacheth us to say, qui es in caeli, who art in heaven. So the temple at Jerusalem, where he said, I will dwell, is the temple of his holiness; and as the Babylonians and other heathen had their Idols and their Temples for them to which they did resort; so he produceth in opposition to them the God of Israel in his holy Temple, to whom the Jews may resort for help against all their enemies. Let all the earth keep silence before him. In which words either he discourageth all power that should rise up against him; or he requireth the voluntary submission of the earth to him as to the supreme Sovereign of all the world: for Keeping silence is a sign of reverence and submission, as Job speaking of his former glory, when God had abased him, saith, that when he came forth, The Princes refrained talking, Job 29.9. and laid their hand on their mouth. De verbis hactenus. The parts of the text are two 1. False-worship. 2. True Religion. In the first, 1. Peccatum, that is, idolatry. 2. Poenae: Vae Woe. In the first, here is 1. A description of the idolatry of the heathen Babel. 2. A derision of the idolaters. 1. Idolatry is a trust in, and an invocation of graven and molten images, dumb idols. First here is trust then followeth invocation, and that is the Apostles method in all religious adoration. How shall they call on him in whom they have not believed? Rom. 10.14 This doth open to us the occasion of this last imputation to them of idolatry; for what hath made them so proud, so cruel, so covetous, so voluptuous, as the opinion that they have in the protection of their gods? therefore now at last God overthroweth that also, and doth show them that in religion they are most of all wrong. If you desire a general definition of idolatry, which comprehendeth all kinds, I think this is full of comprehension. It is Cultus Religiosus exhibitus Creaturae, A religious worship given to the creature. Learn then that no nation of the world did ever deny a divine Power, but acknowledged some God in whom they trusted, and whom in their necessities they called upon; and because this invisible Godhead was out of sight, they devised idols, which they erected for representation of their gods, which they also worshipped with divine honours, and this we call idolatry, or the worshipping of idols. They saw that there was much to do in the Government of the world, and therefore they adored many gods, as thinking it too much to believe any one God able to manage the universal Government of all things. These gods they represented some forms either cast in metal, or graven in gold, silver, wood and stone: this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, video to see, signifying somewhat that was to be seen; for they walked by sight and not by faith, and would have somewhat to see before they would worship. 2. The vanity of this worship is derided here, because this idol which they worshipped could profit them nothing; for no man would do service, where nothing is to be gained by it. He proveth that it cannot profit. 1. Because it hath a Maker; for so there was a time when it was not; and how can he profit a man, that is beholding to man for his making? 2. Because every idol is a teacher of lies; for it teacheth a man to trust in his own work, and is a mere illusion, planting his trust, and directing his worship in and to that which is able to do him no good when he needeth. 3. Because these idols are dumb, and can give man no answer to his demands or Petitions. 4. Because when man hath bestowed his workmanship upon it, and all his cost in overlaying it with gold and silver, it is yet a dumb statue, it hath no life in it; there is no breath at all in the midst of it. So that the doctrine of this place is; Idolatry is a grievous sin. The reasons to prove this are great; Doctr. two chief. 1. In respect of God; there is no sin that doth more dishonour God; because this doth as it were un god him, and setteth up the creature in the place of the Creator, at once breaking the two first Commandments of the first. Table of God's holy Law. 1. Thou shalt have no other gods but me. 2. Thou shalt worship no graven image, etc. But this reason God omitteth, as having now to do with those who knew not the true God. 2. He urgeth a second reason; this sin is against them that commit it; for they trust in, and call upon that thing which cannot profit them; the two great acts of Religion cast away and lost, that is, trust and invocation. This is a great Argument in our temporal affairs; for will a man bestow his time, his labour, his love and service, where no profit is like to arise to him? But this kind of idolatry is so extinguished by the light of the Gospel, and so little cause of fear of it, that I need bestow no time nor pains on it; for there is none of us, who doth not confess ' one God in three Persons. But there is an idolatry amongst those that call themselves Christians, and would have none be the Church of God but themselves, that is the Church of Rome, and though they protest against it, and plead not guilty to our accusation, yet the evidence of truth will convince them of it. Under the name of idol, Cardinal Bellarmine doth understand only falsam similitudinem representantem id quod revera non est, a false similitude representing that which indeed is not, as the dolls. He saith the heathen did represent feigned gods, such as never were; but were only the fictions of humane device; they have none such. Theirs are imagines: imago ab imitando, of imitating, and they be Counterfeits, representing in similitude such Persons as have been, and have lived in the world. So idols they defy, images they embrace. In this very beginning of their defence, both absurd in the strife of words, making distinction where there is no difference, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly a visible Representation, and so is an image, and therefore both in Greek, Latin and English one and the same thing; but the custom of speech hath impropriated certain words to set fict●ons, as that an image is the representation of any thing, but an idol is commonly taken with us for the representation of some thing that is worshipped. Therefore the best part of the Papists defence of their Religion against our imputation of idolatry, is this. 1. That for the images that they do retain, either in the Churchoratories, or in their private use, they know them in their matter to be no other than the creatures of God, of wood, stone, metal, or some other mixed matter; they know them to be in their forms the art of the workman; they do know and confess them to be dead, inanimate, senseless things in themselves, and they protest against any adoration of them as much (they say) as we do. Here Cardinal Bellarmine speaks for the rest, and he will charge the Protestant Church with slander in this point and say there is no such matter, they do not worship any idols. He complaineth, that by this slander, some of the Protestants have so distasted the Religion of Rome to many that knows it not, that though they do hear of worthy men amongst them, who for gravity of manners, holiness of life, and all exemplary virtues deserve reverence and respect, yet our opinion of their idolatry distasteth them so to us, that we will not hear them speak. 2. They answer, that their images are of two sorts which they use in divine worship. Either they be of God, or of the creature. In the images which represent God, they only do worship God in the Image, not the Image itself with Holy-worship. In the images of the Creatures, as of the mother of the Lord, Angels and Saints, they do but honour God in his Saints; and in their invocation they use them but as means of quickening their memories, and turning up their devotions by that which the eye beholdeth: and God loseth no honour by it to have so many means used to him. This is that which they give out for themselves, we charge them that they adore creatures, and give divine Worship to Images, s the heathen did. For it is plain that they worship the wood of the Cross, in that they speak that to the Crucifix, which can only be applied to the Cross itself and not to Christ, Salve crux spes unica. They add, thou only wert worthy to bear the ransom of the world O faithful Cross. Which agreeth with their doctrine, That all the honour due to the Sampler is given to the image thereof. And where they excuse their idolatry, that they do not worship the image, but God represented in the image: if that be not idolatry, neither were the Athenians Idolaters, who worshipped in their images the same God whom Paul preached. Act. 17.23. Neither were the Israelites idolaters, who worshipped the true God in the Calf which Aaron made; for they could not be so ignorant as to ascribe their deliverance from Egypt to such a thing as Aaron could make. This doctrine and practice of idolatry in the worship of images came in by little and little into the Church of Rome; for it is clear that there was a time wherein there were no images at all known in the Church. There were some desirous then to bring them in, but the council of Eliberis decreed that no picture or image should be brought into the Church lest it should be adored. And Epiphanius finding an image painted on a cloth, Can. 36. hanging in a Church, rend it down, and said it was against the Authority of Scriptures that any image should be in the Church. Saint Origen saith of his time, Con. Cells. l. 7. nos imagines non adoramus, we do not worship images. Eight hundred years after Christ the second Nicene Council set up images; but The Council of Frankford, which was a general Council, and where the Pope's Legates were present, repealed it, and affirm, The Catholic Church doth affirm, that mortal man ought to worship God, not by images and Angels, but by Christ our Lord. And whatsoever the practice of the Church of Rome now is in the use of them, they shall never be able to reconcile the judgements of their best learned concerning them. For Some condemn all divine adoration given to them some condemn external bowing before them, some confess that the ancient fathers condemned them, some think their use dangerous. And they which have gone farthest in defending them, have done it by so nice distinctions, that the common People cannot understand how to beware of idolatry, themselves▪ not understanding themselves therein. Even in the administration of the Sacrament of the Lords Supper, they are idolaters in worshipping the host; which I prove from Cardinal Bellarmine's own pen De justif. lib. 3, cap. 8. Ne que potest certus esse certitudine fidei, se percipere verum Sacramentum, cum Sacramentum sine intentione ministri non conficiatur, & intentionem alterius nemo videre potest. And thus much Garnet the Provincial did ingenuously confess upon his private conference with some of our Bishops. Wherefore how they can excuse their idolatry in the worship of the elevated host, I cannot see, seeing they worship they know not what. Any man may easily conceive that they do carry a corrupt mind that way, because in all their Catechisms set forth for the institution of young beginners, they do leave out the second Commandment quite, and to make up the number they divide the tenth Commandment into two. Now having convinced them of idolatry which is the high sin against God, and toucheth him in his Majesty and Glory, we see how dangerous a thing it is to have conversation with such, lest we receive of the plagues due to them. Though the Church of Pergamus did hold fast the name of Christ, and denied not his faith, yet had the Lord something against her; Rev. 2.14. Because she had there them that held the doctrine of Balaam, who taught Balak to cast a stumbling block before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. The same quarrel had our Lord to the Church at Thyatira, in which, though he approved her works, and charity, and service, and faith, and patience, yet he saith, Notwithstanding I have a few things against thee, because thou sufferest that woman jezebel, who calleth herself a Prophetess, Rev. 2.20 to teach and to seduce my servants, to commit fornication, and to eat things sacrificed to idols. We have no law to favour idolatry, or idolatrous meetings to mass; we have severe laws against them, yet it is in sight that Mass is frequented by multitudes of all sorts, in the sight of Israel, in the sight of the sun, whence this boldness grows we cannot judge but from ●n negligent execution of our godly and just laws. Have we forgotten 88? have we forgotten the fifth of November. 1605? do we not believe experience? Were not the Canaanites whom Israel suffered to live amongst them against the Commandment of God, Judas 2.3. thorns in their sides, and pricks in their eyes, and were not their gods a snare to Israel? Is not Popery a dangerous religion to the Sovereign Authority of the King, setting the Pope above him to overrule him, and to deprive him of his Crown, if he be not for his turn? Is not Popery a professed enemy to the Religion that we profess? light and darkness, God and Belial may as soon be reconciled; and therefore an enemy to our Clergy, who are all armed with the Word of God against it. Or is it good and wholesome doctrine which the Anabaptists this last year tendered to the King, Prince, Nobility, Judges and Commons of Parliament? that Freedom of Religion is not hurtful to any Commonwealth; or that Freedom of Religion depriveth not Kings of any Power given them of God. The times are foul; God is much dishonoured; where the fault is, and of whom the Church and Religion hath cause to complain, is not so much our duty to inquire, as to pray to God to amend all. I'll tell you where you shall have him. 2. The punishment of this sin is expressed in one word, Vae Woe, and it containeth the whole Cup of God's indignation. 1. In this life, they trust in that which cannot help them. 2. They invocate that which cannot hear them. They trust in lying vanities, and they forsake their own mercy: they are taught by teachers of lies, and therefore the light that is in them is darkness. Baal's servants cried from morning to evening upon Baal their god to hear them, and it would not do; here is a double woe, 1. Loss of labour. 2. Want of help. In the first, they bewray their folly; the god of this world hath made fools of them, for turning the glory of the invisible God into the images of creatures. But it the second they find the misery; for we cannot subsist without help, and they trust to idols where there is no help. But that is not all the woe: the Apostle telleth us, that no idolaters shall enter into the Kingdom of heaven; Gal. 5.20 this is terror domini, the terror of the Lord; for how shall they hope to have glory witch God who deny glory to God? will God give them glory, that seek to take away glory from him, or let them into heaven that would thrust him out? Observe it in that law concerning graven images, God hath more expressed himself then in any of the rest, to be a God of vengeance; for there is ratio legis. God is jealous. And there is Comminatio judicis visitabit; and it goeth in descent to the third and fourth Generation of them that hate him. Observe he calleth them such as hate him. There is a promise, He will show mercy to thousands of them that love him. And I conceive this added to this Commandment rather than any of the rest, because God's Israel did most often offend in this kind, by worshipping God in creatures, and by performing external adoration to them, which is in this law chief forbidden. The fear of this woe hath not wrought enough upon the Romanists who are guilty of gross idolatry; so on the other side it hath wrought too much upon some zealous Professors, who fearing superstition and idolatry, dare scarce show any external reverence to God himself, either when they come into God's house, or when they come to God's Table. Yet the Angel that would not be worshipped, said, Worship thou God, and that is all the Church exacteth; not an inward Worship only, but an outward also commanded in the second Commandment. Vers. 20. But the Lord is in his holy Temple, let all the earth keep silence before him, The Temple of God's holiness is understood here as you have heard, two ways. 1. For the Temple at Jerusalem. 2. For heaven. In both let all tremble before him. This is the second part of the Antithesis, True Religion, containing two parts. 1. Where God is. 2. What duty is owing to him. 2. He is in his Temple at Jerusalem, Vbi est. and in all other Temples dedicate to his service. For the Temple at Jerusalem, he appointed the making of it, and chose the man to whose care he committed the trust of the work; David might not do it, but Solomon was the man. When it was finished, and Solomon had assembled the People to the consecration of it, and prayed there, God answered the Prayer of Solomon with a visible expressure of his Presence: for a cloud filled the house; it was filled with the Glory of God. But some of our Sectaries say, there is no need of Churches for God's public service; there is neither precept nor example in Scripture for it, but the words of Christ to the woman of Samaria leave it at large. The hour cometh and now is, John 4.23 when the true Worshippers shall worship the Father in spirit and truth. Saint Augustine calleth this heresy in the Massilians, that they denied the use of Temples, because Christ foretold that the use of the Temple at Jerusalem should cease, which was a shadow of things to come. In the Old Testament beside the Cathedral, and Mother-Church, the People had their Synagogues for their meetings to God's service, which continued even to and in Christ's time. Christ himself designed a place for that meeting, wherein he celebrated the last Passeover, and instituted the Sacrament of his Supper. The Disciples had a place of meeting wherein Christ twice found them the first day of the week. The persecutions of those times gave no sudden liberty to settle a Church, and to erect Temples, nor that I can read, for the first 200 years after Christ were any Temples built. Yet before the persecutions ceased, they had erected Oratories for their meeting to Prayer and hearing of the Word; for in the tenth Persecution under Dioclesian. Euseb. 8.2 An. Reg. 19 Mense Martio, he made an Edict for the pulling down of the Temples of the Christians. But under Constantine, when Christian religion had the favour of Authority regal, then Concurrebant populi ad populos quasi os ad os. Ecclesiae quae antea impiis tyrannorum machinis destructae fuerant, redivivae, etc. Then the People came together. Eus. 10.2. And ever since the Church hath continued this practice of maintaing Oratories for the meeting of the Congregations for the praise and service of God. There is warrant enough from the example of the Church, and the Authority thereof to maintain this holy practice. Those places be the Temples of God's holiness, the houses of God separate from all common use to the holy service of God. And God who by his Omnipotency filleth all places, is in our Churches by a more special presence; for if the Glory of God filled the Temple in the time of the Law, why may we not believe that in the light of the Gospel, he reveileth his Presence more, because the place wherein we serve God is God's house, and all Civil and common use of it is resigned, to consecrate it to God's service. If God be present where two or three are assembled, surely where there is a meeting of a full Congregation he is present with a special presence. And therefore it hath ever been esteemed a pious charity in those that have been founders, enlargers, restorers, or adorners of Churches, as Saint Origen saith, quam gloriosum est si dicatur in Tabernaculo domini. Illius fuit hoc aurum, hoc argentum, In ex. 25. Hom. 13. &c Rursus quam indecorum ut dominus veniens nihil muneris tui inveniat in eo, nihil a te cognoscat oblatum. Ego optarem si fieri posset, esse aliquid meum in auro quo arca contegitur: Nollem esse infoecundus etc. These houses of God are the temples of his holiness where the name of God is declared to the Church, wherein God by his Spirit speaketh to the Churches in the outward ministry of the word; where the holy ones of God do speak to God by the same Spirit in prayers, in hymns, and spiritual songs, where the sacrifices of righteousness are offered. And herein is that gracious Prophecy of Isay fulfilled which our Saviour allegeth in the Gospel, For mine house shall be called a house of prayer for all people, Observe: Isa. 56 7. here is not only oratio, prayer, which is cultus divinus, divine worship, but here is Domus mea, my house, a place designed for the worship of God, and that for all people. This cannot be made good in the temple of Jerusalem; nor in any one Church, but must determine both the extent and dilatation of God's worship, and the designation of fit houses for the same. Another like Prophecy we have before in Isay. It shall come to pass in the last days that the mountains of the Lords house shall be established in the top of the mountains, Isa. 2.2. and shall be exalted above the hills, and all nations shall flow unto it. And many people shall go and say, come ye and let us go up to the top of the mountain of the Lord, to the house of the God of Jacob, and he will teach us his ways, and we will walk in his paths; for out of Zion shall go forth the Law, and the Word of the Lord from Jerusalem. The common exposition is that after the return of the people of Israel from the 70 years' captivity in Babylon, than Religion and God's Worship shall be settled at jerusalem. But observe how this exposition shriveleth up the promise of grace; for this is not all. He saith this shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the last time: and he addeth that all nations shall flow to it, and he saith, not that one mountain, but The mountains of the Lord shall be established; which must needs be understood of the Churches of the Christians to which the faithful should resort. For further proof hereof read Micha 4. where you shall find this Prophecy totidem verbis, Vers. 1.2. in so many words, and a commentary upon it, Micah 5. wherein he prophesyeth the birth of Christ in Bethlehem. In both these Prophecies we observe, that the promise of God hath not only assured the spreading of true Religion, but the assemblies of beleivers to certain places for instruction, that they may be taught vias Domini, the ways of the Lord. Never was there Religion in the world, without some places of publick-Worship, for meeting of people together: Even in Adam's time, there was a place where Adam and his children met to offer sacrifice, and cain's flying from the presence of the Lord, was his wilful excommunication from that place. And in truth they that would have no Churches, may aswell cry down Religion, and the public ministry of the Word, and pluck down the hedge which God hath planted about his Vine, and lay all common. Understand us rightly; we do not affix holiness to the place, nor think any special sanctity inherent in it; but seeing God is by a singular right become master of the house, that is separate to his use, as the Apostle saith, judge I pray you, is it comely, that we put not difference between God's House and our own houses. It is observed that Christ when he purged the temple, purged only that part of the temple which was set apart to prayer, and hearing of the Word, because that use of the Church was to continue in the time of the Gospel: and after he had cast out the oxen and the doves, which were provisions for sacrifice, than he citeth that place and reneweth the sanction, My house shall be called an house of prayer to all nations, which is a sanctification of all Churches to the Worship of God. That this was so understood, Know that before they had any Churches built for the public exercise of Religion, they had some places of meeting which they called Aedes sacras, holy houses; of which the Apostle putting difference, saith, have ye not houses to eat and drink in? Cor 1. 1●. 22. despise ye the Church of God? Here be our own houses for common and natural, moral and civil use; here is the Church of God, the place of assembling of the Congregations to the Worship and service of God. No sooner is a place consecrate to this use, but it is a Temple of Gods So when Jacob had set up a stone for a pillar, Gen. 28.19.22. in the place where he dreamt and had the vision of the ladder, he called the name of it Bethel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God's house. And after At his return he came to that place, and having first put down all the strange gods, Gen. 35.7 he built an altar to the Lord, and called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the good of God's house. It is palestra in which we do meet with God to wrestle with him in our fervent prayers and supplications; He by his word wrestleth with us to overcome both our ignorance and impiety. And therefore as Jacob, Gen. 32.31. so may we call our Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the face of God: for there God did look upon him. And in the times of the Gospel these houses of prayer have had several tittles; Aedes sacrae, in respect of their succession to them, and Templa, in respect of their succession to that at Jerusalem. Tectum amplum, some derive it, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. Propter dedicationem. 2. Propter usum. 3. Propter jus perpetuum. 4. Propter sabbatum. For there is Dominica in Dominico, thence came the word Kirke; Yet, in use in Scotland. And Ecclesiae, in respect of the meetings there. When David could not come to the sanctuary of God, he worshipped toward it. Hear the voice of my supplications, Psal. 7. Ps. 28.2. Dan. 6.10. when I cry unto thee, when I lift up my hands towards thy holy temple. Daniel being fare from the temple, opened his window toward Jerusalem, and prayed three times a day. The Temple is a type of Heaven, where the Saints of God do meet to praise God, which is the worship that is done to God in heaven; And I heard a great voice out of heaven, saying; Behold the tabernacle of God is with men, Rev. 21.3. and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. This Mr. Brightman understandeth of the Church of the Gentiles, where God is seen. So doth James Brocard an Italian understand it of the Church delivered from Popery, and Mahometry, and all heresy. But Master Bullinger better advised, saith, that as in the former part of this Revelation hell is described; so in this chapter heaven is set forth; And that as you see in the similitude of a tabernacle, so doth Junius and Napier well interpret this place. I conclude then that all the Churches wherein the Christians meet to call upon God, are the temples of God's presence, wherein God is invisibly resident both to give his Spirit where he thinketh good, and to direct our service of him, and to receive our prayers and sacrifices of thanksgiving: and to communicate to his servants the ordinances of his grace, the means of their salvation. 2. As God is in these temples made with hands, and declareth his presence in his house, in his Word and Sacraments, and in the solemn meetings of his children; so is he in heaven which is his highest temple, whereof these are but types and figures. We believe in him as maker of heaven, and we pray to him our father which art in heaven; this place he himself calleth his habitation. I dwell in the high and holy place. 1. In heaven. Yet as Solomon saith, The heaven of heavens is not able to contain him. Isa. 57.15 2 Reg. 8.27. So he is there as in the most excellent part of his creation, but not comprehended there; for there he is most purely worshipped; thence cometh our Sicut in Coelo. The heathen gods are not where in heaven they are not, that is the temple of the true God; in earth they are not; for they are no gods that have residence in earth, and have no power at all in heaven, As the Apostle saith, 1 Cor. 8.4 We know that an Idol is nothing in the world. Here by the name of Idol is not meant, the material image representing their god: for that is a bodily substance to be seen and felt, and it is in the world: but he speaketh it de numine, the divinity is a non ens. For he addeth that there is no God but one; and whereas many be called gods in heaven and in earth, as there be many gods and many Lords; yet he saith there is but one God, the rest are nomina, not numina. For there were that worshipped the, Sun the Moon and the stars; these as creatures and second causes do us good, but they serve our God. When our God is in his Temple, all those help to make up the choir of them that praise him; For the heavens declare the glory of God, and the firmaments and the out go of the morning praise him. Therefore do we lift up our eyes to heaven when we pray, we say that every good and perfect gift comes from above, from the Father of lights. Yet is not God so far off, but that as heaven is his throne, earth is his footstool. The Lord looketh from heaven, Psal. 33.13. he beholdeth the sons of men. He is not so far off but if we pray to him, Prope est invocantibus ipsum, he is near to them that call upon him. And in this respect all the earth is a common oratory, so is the sea, for our prayers. But as the perpetual duty of a Religious service of God, which doth require holiness and righteousness all the days of our lives, doth not take away the particular duty of the Sabbath: neither doth the great hahitation of God in heaven abate any thing of his special presence, both in the temples dedicated to his service, and in every particular person which doth belong to the election of grace. For so God saith, I dwell with him that is humble and contrite in heart: and he saith so presently after he had said, I will dwell in the high and holy place: in so much as St. Augustine upon those words of David, exaudivit de templo sancto suo vocem meam, saith Exaudivit de cordo meo in quo habitat Dominus vocem meam. For know you not that you are the temples of the holy Ghost, and that God dwelleth in you, etc. God is in heaven, Per specialem gloriam. He is in our Churches, per specialem cultum. He is in our hearts, per specialem indulgentiam. He is in his Word, per specialem illuminationam. In a word wheresoever is cultus dei, there is vultus dei. The use of this point is taught in the Text, it is the second part of my Text. 2. The duty: Let all the earth keep silence before him. This as you heard, is a postulation of reverence; he doth not put us to silence that we shall say nothing, for he hath commanded us to call upon him, and invocation is a note of his children; He saith he shall call upon me, and I will hear him. The wise man doth help us to expound this Text: Be not rash with thy mouth, and let not thine heart be hasty to utter any word before God: for God is in heaven, and thou upon earth, Eccles. 5. Reg. lib. ver. 2. Gen. 5.1. therefore let they words be few. So that temerity and rashness is here forbidden, and reverence and holiness required. 1. Let us consider God in our Churches, the temples of his holiness, there we are taught. 1. Take heed that thou have not an unreverent opinion of the house of God. St. Paul saith, despise ye the Church, that is, Use. 1: the place set apart for the worship of God? and that he meaneth so, the place and not the company, So Theophil. loco ipsi infertis injuriam, you do wrong to the place, Lyranus, est contemptus ecclesiae quae consecrata est divinis usibus, the very words of that Text do show it: For our own houses, and God's house, our houses for our common meals, and God's house for the Supper of the Lord, are compared together. 2. There must be in us a love of those houses of God; God said of his holy City where his Temple was built, here will I dwell, Use. 2, for I have a delight therein. It is David's protestation for jerusalem, For the house of God's sake I will sack to do thee good. The heart never more desired the water-brooks than he did to go to the Tabernacle where God was; my soul longeth and fainteth for them. I was glad when they said to me, come, we will go up to the house of the Lord. 3. Let us prepare ourselves before we come to God's house; for he is present there; come not hand over head as thou wouldst go into thine own; house; consider if thou wert to go before thy Sovereign King, how thou wouldst compose thyself that nothing in thy apparel, in thy gesture, in thy countenance, in thy words might give him offence. Wilt thou do less when thou art to appear before the Lord of Hosts, who is the King of glory? Micah saith, Wherewithal shall I come before the Lord, Mich. 6.6. and bow myself before the most high God? shall I come before him with offerings? The old law was, None shall appear before me empty. When jesse heard that David his son was sent for to King Saul, 1 Sam. 16.20. I-sse took an ass laden with bread, and a bottle on wine and a kid, and sent them by David to Saul. So Jacob sent a present to Pharaoh when his sons went the second time for corn. Solomon saith, and it is no news in our times., A reward in the bosom pacifieth strong wrath; we know what cause we have given our God to be angry with us, let us think of it when we are to come and stand in his sight at Church. Manus in sinu tuo, manus in sinu dei. He is not ashamed to ask it, fili praebe cor. 4. Take heed to thy foot when thou interest into the house of God, for the place where thou art entering is holy ground, put off thy shoes, that is, all earthly and carnal affections, and say with jacob, Gen. 28. quam terribilis est hiclocus! this is no other but the house of God, porta coeli. 5. When thou art entered into God's house, remember thou art come before the face of God and his holy Angels, into the place where God's honour specially dwelleth. 1. It is enough thy heart be reverend, let thy outward man express it also, do not think that because the Papists do superstitiously adore the Crucifix, and the Altar, and idols therein, therefore it is superstition to do worship to God; every man that comes into another's house, doth in good manners salute the Master of the house where he enters the same; may not a visible worship be due to the invisible God O come, let us worship, and fall down, and kneel before the Lord our Maker. It is a godly custom if done in zeal of God's glory, with devotion, and not in a customary formality, to sanctify our entrance into God's house with Prayers, to fall low upon our knees before God, to invocate him for his blessing upon ourselves, upon our Minister, upon the whole Congregation. 2. Learn of the Apostle, let all things be done decently and in good order; compose thy outward man to all due reverence, and conformity with the holy Congregation, and thine inward man to all zealous devotion; remember the meetings of the Saints in the primitive times of the Church, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Do not give God thy knee, and thy tongue, thine eye, thine ear and thy hand, thy whole outward address, and keep thy heart from him, and let thy thoughts go and wander from the service thou art about. Confess your sins together, pray together, give thanks together; confess 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 hear what the Lord God will say. Gather Manna whilst you may for you and your houses. Take heed that Satan cool not your zeal of God's glory, by suggesting irreverent opinions of the Prayers, and form of service of the Minister, of the Ceremonies of the Church, or uncharitable opinions of the Congregation. For all these be whips of Satan's twisting to whip thee out of God's Temple, and to make the ordinances of God ineffectual. Bring with thee an humble and contrite heart, and say within thyself, as St. Paul did, I am the worst of sinners, I am the worst Person in all this Congregation, for I know mine own wickedness, and my sin is ever against me. Bring faith with thee that will show thee the glorious and gracious face of God; by that eye thou shalt see the son of God making intercession for thee, and thou shalt feel the spirit of God helping their infirmities: mingle faith with thy hearing, and the word shall profit thee. Hid 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, lest they choke the good seed of the Word, when it cometh up. In thy whole carriage at Church, consider that the service is public; hoc age, do all thou dost at Church according to the occasion, separate not thyself 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 God's blessing pronounced by his Minister, to whom he hath given power from above to bless 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 fullness of power and strength. 2. This dwelling declareth the graciousness of God; for every good and perfect gift cometh from above; and unless the heavens hear 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 watchtower, 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 steadfast decree, Isa. 57.15 without variableness or shadow of change, a God that repenteth not, his gifts and calling are without repentance. 5. This declareth the wisdom 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 Hosts is his name, and they are his ministering spirits; how can it be but his wisdom 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 goodness and mercy, who dwelleth in the storehouse of blessings, and who giveth liberally with an open hand, and filleth, etc. 3. Be jealous of thy words, works and thoughts before the eye of jealousy, which seethe all things. 4. Be strong, and God shall establish thy heart; for he is unchangeable, whom he once loveth, he loveth to the end, that is finis sine fine. 5. Let his wisdom guide thee, and seek that wisdom 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 wisdom, 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 judgement, 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 words are the title of this Chapter, showing the contents thereof. It is called a prayer, and it is a Psalm or Hymn, such as David's 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 diversely. 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 remissness toward his people, in bearing with their sins, and forbearing to punish them: and then again, foreseeing how God in time would awake and punish them by the furious Chaldaeans, he 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 judge his ways. But we must admit this confirmation, and the learned translators of the King's Bible, finding this to have been an error in the former translations, have followed the Original more faithfully, and call it, The Prayer of Habakkuk the Prophet upon Sigionoth. Some say, this Sigionoth was some special instrument of Music, 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 canit. By singing prayed, and by praying sung. So the 70 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But Tremelius and Junius read, Oratio Habak. Prophetae secundum odas mixtas. That is not accommodated to any set kind of verse, but mixed of sundry kinds. And so they do not understand the word Sigionoth to be the the name of the instrument, upon which it was sung: but the name of the verse into which their prayer is digested. As the Greeks and Latins had their several kinds of verses. Heroick, jambick, Asclepediake, Phaluciake, and such like. I cannot better express this to the understanding of the weakest judgement, then by referring you to the varieties of verse in our English Psalms, that we sing in the Church, for if they were all composed in one kind of verse, they might all be sung to one tune. Some have their set tunes and admit no other, because they are of a several kind of verse. So I take it that this Sigionoth was the name of that kind of verse, in which this Psalm was written. Thus much of the words of the title. The things which we may make profit of in this title are these. 1 That the Prophet composeth a prayer for his own use, and for the use of the people in captivity. 2 That he putteth this prayer into a song or psalm. Concerning the first. The contemplation of the Justice of God in punishing the sins of his Church; Doct. of the vengeance of God revenging the quarrels of his Church, and of the mercy of God in healing the wounds of his Church, and restoring it again to health; doth give the Faithful occasion to resort to God by prayer. The reason is, because these things well considered that God is just and merciful, do breed in us Fear and Faith, which being well mingled in us, cannot choose but break forth into prayer. Fear discerning the danger of his power wisely, and Faith laying hold on the hand of his mercy strongly. For howsoever Fear be an effect of weakness, yet doth it serve to good use in the fitting of us to prayer; because, 1 Fear breedeth humility, which is necessary in prayer, as St. James adresseth. Cast down yourselves before the Lord: and St. Peter, Jam. 4.10. 1 Pet. 5.6. Humble yourselves under the mighty hand of God. And howsoever the proud despise humility, as too base a virtue for heroic and generous spirits, St. Peter commendeth it for a special ornament. Deck yourselves inwardly in lowliness of mind. 1 Pet. 5.5. That fear which is in the reprobate, doth drive them quite away from God, but the fear of the elect brings them to his hand, and casteth them at his feet, the Publican full of fear, yet it had not power to keep him from the Temple, nor from prayer, rather because he feared, he came to Church to pray. 2 Fear breedeth in us a desire to approve ourselves to God, and keepeth us in awe, setting both our sins always in our own sight, and ourselves in the sight of God, which showeth, what need we have to fly to him. 3 Fear doth serve for a spur, to put us on, and to mend our pace, that we may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, run the way of God's Commandments; For men run for fear. With this fear is joined faith, which layeth hold on the comfortable promises of God, and so filleth us with the love of him, that we resolve under the shadow of his wings, we shall be safe. This also doth break forth into prayer, as the Prophet saith, I believed, therefore did I speak. Fear directed by Faith, will soon find the face of God. For fear humbleth us, faith directeth this humiliation to the mighty hand of God. Fear makes us full of desire, faith directeth our desire to God. Fear makes us run, faith showeth us the face of God, and biddeth us run thither; and thus the contemplation of God's justice and mercy doth fill the heart with zeal, and the spirit of supplications, as in this present example. The Church seethe God remiss in forbearing them, it feeleth God sharp in punishing them, it discerneth him just in avenging them, and it is promised mercy and favour in delivering them, therefore the Prophet teacheth them to pray. We are taught to think on these things, 1 Use. which may move us to seek the face of our God, and that is a work for the soul, when it keepeth a Sabbath of rest unto the service of God, as appeareth in the Psalm, Psal. 92. for the day wherein the Church doth consider the justice and mercy of God. Our idle and wand'ring thoughts run all the world over in vain imaginations, we could not bestow them better than in sweet contemplation of the works of God here in the government of the World. We are taught also when we behold these things to pray to God, for prayer being a conference with God, we cannot offend him in any thing that we shall say out of fear and faith. This duty is by God commanded, he hath directed it, he hath promised his Spirit to help us in it, he hath made many promises to them that use it aright, and it is here prescribed as a sovereign remedy against affliction to use it, for it is fitted for the use of the Church in captivity in Babylon. This prayer being made for the use of the Church, 2 Doct. as we have said, we are taught. That the afflictions of this life cannot separate the society of the faithful, but that even in exile, they will assemble together, to do service to their God, and therein also to comfort one another. 1 The reason is in respect of themselves, the faithful are one body, and the ligaments and bonds of their communion are love and peace, therefore much water cannot put out this fire of charity, neither can the floods drown it; so afflictions are in Scripture resembled in floods and waters. 2 In regard of the service, they know it to be a debt from them, an honour to God, and though each of them in several may do it, yet when a Congregation meeteth together, their conjoined zeal is like a bonfire, for every ones zeal inflameth another. What needed the faithful else to seek out corners and private places to assemble in, in the times of persecution for their devotion, if single and several persons, had been either so fervent in itself, or so acceptable with God: so that before persecution ceased, they began to build Oratories for their meetings. Therefore, Use. though some do separate from our society, others tarry with us to disturb our peace, some cry out against the use of our Churches, let us thank God, that we have liberty of Religion, and places to meet in, to serve our God: and let us not neglect the society of the Church. Ecce quàm bonum, & quàm jucundum: Behold, how good, and pleasant a thing it is to see one holy congregation set upon God by prayer. This prayer made for the use of the Church, doth teach, 3 Doct. that set prayers are both lawful and necessary to be used by the faithful; both in their private and public meetings. And this is proved by these examples in holy Scripture. God himself prescribed to the Priests a set form of blessing the people, which they constantly used, for God said to them. Thus shall ye bless the children of Israel, numb. 6.23. etc. and say unto them. The Lord bless thee and keep thee. The Lord make his face shine upon thee, and be merciful unto thee. The Lord lift up his Countenance upon thee, and give thee peace. The 92. Psal. is called a Psalm for the Sabbath. The 102. Psal. is a prayer for the afflicted when he is overwhelmed, and poureth out his complaint before the Lord. Hezekiah the King and the Princes commanded the Levites to praise the Lord with the words of David, 2 Chron. 29. 3●. and of Asaph the Seer; which is the 136. Psal. This was also used by Jehoshapht. 2 Chron. 20.21. And in the Gospel the Disciples came to Christ and told him that John had taught his Disciples to pray, and desired him to teach them, and he taught them the Lords Prayer, which doth imply, in the judgement of the best learned, that John had taught his Disciples a set form. The reasons are first for hlep of the infirmities of such as have good affections in them but cannot so well express them that they may be directed, lest they should utter any thing rashly of themselves. For thus the spirit helpeth their infirmities by those who can direct them, and in themselves using these set forms. This much advanceth the service of God, when men before hand have their petitions drawn, and shall need nothing but zeal and faith in the delivering thereof to God. Herein we are like to poor petitioners that come to the King, who not trusting themselves with their own suits, do get some wiser than themselves to set down their minds, and then they have nothing to do but to importune the Soverreign Majesty of the King to hear them, and to grant their requests. This serveth for the maintenance of Unanimity, the Congregation knowing before they meet, what they shall ask at the hands of God; it resteth that they bring affections fit to join one with another in supplications. This maintaineth outward Uniformity, when the whole Congregation join together in an outward worship, and service of God. This admonisheth us. 1 To take it for a great blessing of God that he hath provided these helps for our weakness. Use. 2 It showeth us that God for our good doth so labour to fit us to his service, as that he is pleased that one of us be helpful to another therein. 3 It reproveth those who out of a presumption and overweening of the graces of God in themselves, do not only despise those helps themselves, but disgrace them in others: in which number we may reckon all the depravers of our Church prayers. 4 Here the prayer of the Prophet is used. This teacheth that the fittest persons to be used for direction of devotion are the Prophets, and Apostles, 4 Doct. and Ministers of the word. The reason is, because they are the most fit to speak to God for us, and to teach us how to speak to him, who are set apart to speak to us for God and to instruct us from him. These are the Physicians of our souls, and should best know our diseases and defects; and therefore best able to direct us to the remedy, for as in the state of bodily health many superficially in-sighted in some empirical Physic, do hurt themselves, by being their own Physicians. So in the state of the spiritual man, many do overthrow their spiritual health, by presuming to be their own Divines, and trusting too much to their own skill. Therefore it is wisdom for the flock to be directed, Use. especially in the service of God by their Pastors, and to hear his voice, let Habbakuk teach Israel how to pray. And for us howsoever the spirit of contradiction, which likes nothing long, have laboured long to disgrace our public Service, yet because many faithful and godly Pastors of the Church have zealously joined their united forces of piety and charity to compose this book, and the approbation and authority both of Church and Commonwealth hath commanded it to the use of our Congregations, and the malignity of all the times since hath not been able to remove it, let us embrace it, and use it as God's ordinance, sealed with the seal, the double seal both of prescription of time, and good success in the use of this Church of England. 2 He putteth this prayer into verse, and maketh a song of it, and fitteth it to be sung by the Church with an instrument of Music, for so the last verse of the Chapter directeth it to the chief Singer on my stringed instruments. This manner of praising God is ancient, and of much use in the Church. Mr. Beza hath taken the pains to collect fourteen songs, eleven out of the old Testament, and three out of the new, which he hath interpreted by way of Paraphrase, and hath annexed them to his Paraphrase of the book of David's Psalms, and they are translated into English. I shall not lose my labour nor you your time, to show you where you may find them. Exod. 1.15. The song that Moses taught Israel to sing to the praise of God for their deliverance from Pharaoh and his armies, which is of such excellency, being a type of the deliverance of the Church, from the adversary power of the world, and the tyranny of the beast; that there is mention of it in the Revelation. Rev. 15 3. And they sung the song of Moses the servant of God. Deut. 2.32. When Moses drew near his end he maketh a Prophetical song for the use of the people, both to commemorate God's mercies to them, to lay open the judgements of God against them, to chide their rebellions, and to comfort them with types of grace in the revelation of the Messiah. And promising them the gift of the spirit of repentance to return them into the favour of their God. 3 The triumphant song of Deborah and Barak, Judg. 5. after the victory of Jabin, King of the Canaanites. 4 1 Sam. 2.1. the song of Hannah, the Mother of Samuel, in thanksgiving, for the blessing of her fruitfulness, containing in it both thanksgiving, doctrine, and prophecy. 5 2 Sam. 1.19. the elegy of David, bewailing the death of Saul and Jonathan. 6 2 Sam. 7.18. A song of David in thanksgiving to God, after Nathan the Prophet had from God told him, that the Messiah should be the Son of David. 7 Isaiah 5. Containing the rebuke of the people, which is a Satirical Psalm. 8 Isaiah 26.1. the song of the Church containing consolation and prophecy. 9 The song of Hezekiah, when God comforted his sickness with promise of recovery. Isaiah 38. 10 The song of Jonah in the belly of the Whale. 11 Is this song of Habbakkuk In the New testament we have three. The song of the blessed Virgin: Magnificat. The song of Zechariah: called Benedictus. The song of Simeon: Nunc dimittis. Besides frequent mentions of singing to instruments upon several occasions, where the songs themselves are not recorded. From whence I gather these two observations. 1 That Poetry is ancient, and hath been of use in the Church of God, and in God's service and worship, for these were the Anthems of the Church in former times. 2 That Church-musique hath had the same honour, both of reverend antiquity and holy use. The first point concerning the ancient, laudable, and holy use of Metres, which we call Poetry, so continued through the whole course of the Bible, as you have heard, doth show that God requireth of us in his worship, not only plain faithfulness, sound and sincerely to express ourselves in his service: but he requireth also that we show all our learning, wit, and art in our compositions, according to the strict laws of a Verse: those were the Ballads of former times. And though vain, obscene, wanton, lying rhythms, now printed, do carry the name of Ballads wholly, yet holy songs have been so called, if you look in your old Church Bibles, that were first printed in English, you shall find the Song of Solomon or the Canticles called Solomon's Ballad, or the Ballad of Ballads. The reasons why God desired and delighted in this form of worship. 1 Because this gift of holy Poetry is of and from himself, he is the Author of it, and the sweet Singer of Israel learned it of him, to honour him in Hymns, therefore the Apostle calleth them spiritual songs, that is inspired by the Holy Ghost; & it is just that those spiritual graces, which derive their being from him, should be consecrated in their use to him. And this is clear, that there is no poetry so ancient as the holy Hymns of the Church. 2 Saint Augustine, in his preface to the Psalms, saith. Spiritus sanctus videns obluctantem ad virtutis viam humani generis animam, & ad delectationes hujus vitae inclinari delectabilibus modulii Cantilenae vim suae doctrinae permiscuit, ut dum svavitate Carmine mulcetur auditus divini sermonis pariter utilitas inseratur. He saith, he hath observed that both young children, and those of more years, who have at Church given no heed to the reading of the Prophets and Apostles, have been so taken with the delight of the Psalms, that they have learned to sing them at home, and upon the way, which also brought forth good effects in them, by the power of that good Spirit which indicted them; quia miscuit utile dulci. St Augnstive resembleth the wisdom of God herein to the art of the Physician, who gives his patiented things wholesome, but not very tasteful in some sweet syrups, or liquours, which may convey it without distaste into the body. 3 This expressure of the zeal of God's glory in verse, being the labour of the brain, the marrow of wit, the earnest wrestling of the soul striving to glorify God, as David saith, With the best member, that we have, doth best present the inward man, the hid man of the heart, as St. Peter calleth it, to Almighty God. The Apostle biddeth us to affect the best gifts. They that do only read a Psalm, or a Prayer in a book, have done little, but they that love the dead letter, an enlightened understanding, and sanctified affections, they pray and praise God. They that wisely compose their own meditations, and exexpresse their own hearts in their own words, holy hearts in holy words, do mount a degree higher. But they that honour God with art and nature, observing the laws of time, number, and measure; as Bernard saith, they have Eruditam mentem, a learned mind, and they are come, ad provectam aetatem, to a ripe age. Solomon excelled in this kind, whose Nuptial Hymn is called worthily Canticum Canticorum. It is a good observation of St. Bernard, that the Proverbs of Solomon, which is Disciplina morum, the discipline of manners, and Ecclesiastes which is Disciplina amorum, the discipline of loves, the one correcting our vain love of ourselves, the other of the world, must go first, and then our understanding and affections will be fitted to make such Verses. 4 This kind of honouring God in Ditties and Hymns, doth please God in the Church, because even such of the learned Heathen, who had no other light but the light of nature, have yet in this kind honoured the unknown God. Therefore Lactantius writing to the Heathen to bring them to the knowledge of the true God, proveth the Divinity by the very testimonies of their Poets, who in Poetical raptures have given testimony to this truth. 1 He nameth the most ancient of Poets that we do read amongst the heathen; De falsa relig. 1.1. Judas 23. Orpheus, who lived about the time when Thola judged Israel. He did celebrate the honour of one God, whom he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Quod ante ipsum nihil sit genitum, sed ab ipso sint cuncta generata. He spoke also of the immortality of the sons of this god. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, As Lactantius saith, he could not rest in Jupiter, seeing he heard Saturn was his father, nor in Saturn, who was said to be the son of the heaven, nor in the heaven, which was but a part of the world, & eguit authore: and wanted an author. Haec illum ratio perduxit ad primo genitum illum deum, cui assignat & tribuit principatum: this brought him to the first begotten god, to whom he assigned primacy, he passeth over Homer and Hesiod, as finding nothing in them: but Virgil, who lived about the time of Christ, and excelled in Poetical invention, hath much honoured God in his Verses, according to the Light that shined on him. I need not follow Lactantius any further, having in him overtaken the point which I have delivered, that seeing God hath had honour from Poetry amongst the heathen, much more in his Church let him be so honoured. St. Paul hath transplanted some of those flowers of Poetry, 1 Cor. 15.33. which grew in the gardens of the heathen into his own holy Epistles. From Menander the poet he took that excellent saying, that evil words do corrupt good manners, Acts 17.28 and he took it out of a wanton Comedy called Thais. From Epimenides they took that imputation on them of Candie. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now since God had honour from heathen Poets, much more is he honoured within the Church, by those ravished spirits, within a lofty strain, sound out his praises, or their own sorrows, and wants. 5 This kind of writing as it is most delectable, so it is most hard and difficult of all others, the strict laws of Verse; exacting choice of words to take their places in there measure, and the inspired wit affecting such sublimity and svavity of matter and order, as is often involved in tropes and figurative, and parabolical Phrases; so that all readers of holy Scripture, find the poetical parts of the Bible exceeding difficult, more than the historical and moral. Now, where most cost is bestowed of search, to find 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 hid his word in our hearts, that we do not run it out in a leak. This doctrine of the holy use of Poetry in the worship and service of God serveth, Use. 1 To stir us up to affect the best gifts of all in God's worship: if there be any way more excellent than others, to use that in our prayers, and thanksgivings, and praises of our God. I remember what David said to Araunah, the Jebusite, when he offered to give him his threshing floor 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 strain of our invention, the loudest 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 Psalms hath been by God's holy Servants consecrated to the worship of God, let us bestow our wit and inventions that way, not in devising Satyrs to gird and lash our Brethren; not in amorous and wanton evaporations of our lustful affections; not in base flattery of the corrupt times, and soothing of ungodly persons, not in broaching and venting useless fictions, the scum 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 Psalms and Hymns of holy Scripture, then in the vain and artless, dull and brainless Ballads and Poems, which fly abroad amongst us, and devour precious time, which should be better spent, and transport affections which should bend their strength to God's 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 only 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 himself of the Church's 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' Daughter's consort, Judg. 11.34. meeting her victorious Father with Timbrels and Dances. We have David's full example in the Tabernable: Solomon's constitution, for the full Music 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 only for those times, but now antiquate and abolished. Let me tell them, that in the time of the Gospel, where the Church hath more cause of joy, than ever it had before, we can give no cause to abate any thing of God's worship. Who can deny, but that the first tidings of the birth of Christ was proclaimed by an Angel, and the Proclamation was seconded by a Choir of heavenly Soldiers, 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 Gospel. Gloria in excelsis. Luke 2.14 Ob. But yet the singing and Music 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 spiritual joy of the faithful for the coming of the Messiah. Sol. Had not then the faithful before Christ this inward and spiritual joy? and why should we which have it more in the inward man, express it less 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 praise God with instruments of Music, the Church hath more cause to praise God since the coming of Christ then before, why should any thing not repealed and forbidden to be used be neglected, to manifest God's praise. Ob. But all things in the Church must be done to edification, Music doth not edify. Sol. Then was it never of lawful 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 una, times vary, but faith is one: how, where and when did Music lose 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, than 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 find 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 forms of worship; for Nabuchadnezzar, made a golden image and that was worshipped with all kind of still and loud Music, 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, works of the Devil; which the devil doth, for you know, that he confessed Christ, which many Scribes and Pharisees did not. They that condemn all that popish superstition hath also abused, may want a candle to light them to bed. I profess sincerely, I cannot see but that the same motives that bgan to bring in Music into the Church, may hold it there still for any thing that I can see. 1 In respect of God, to glorify him in the best manner that we can by any gifts of art or nature. And Music being one of them, we see how much it hath decayed, and how much Students in that excellent art have been discouraged from that kind of study since the Church cast out Music. 2 In respect of God's service, the more pomp and solemnity is used, the more glorious is the house of God made and the more differing from our common house of habitation. 3 In respect of ourselves, we have need to have the help of outward things, to draw us on with delight, to entertain our thoughts with cheerfulness, to incite and move our affections, to quicken our devotion, and to blow the fire of our zeal, and to relieve our natural weariness in God's service. These reasons brought in the song and instruments into the Church, and gloriously was it settled in Solomon's time in the temple, according as his Father David had left it in the tabernacle, where he designed to that service men of cunning 288. 1 Chrom. 25.7. Ob. But Christ and his Apostles, and the primitive Church, had no such music in Churches. Sol. They had no Churches, but in their meetings, they sung Psalms, so did Christ and his Apostles in the room where he kept his last Passeover, and in the Emperor Trajanes time, Mat. 26.30 which was before the death of St. John. Pliny writeth to the Emperor of the manner of the Christians: this one amongst the rest, that, They did meet together early in the morning, and sung Hymns to their Christ. But after Religion had found favour with Princes, and began to appear in peace, than came in Churches, and Church Ornaments, than were Liturgies devised, and used, then were instruments of music intermixed with the service, and God glorified in all. St. Aug. Confess. 9 Cap. 6. Quantum flevi in Hymnis & Canticis svave sonantis Ecclesiae tuae, voces illae influebant auribus meis, & eliquabatur veritas tua in cor meum, & ex ea aestuebat, inde affectus pietatis & currebant lachrymae, & benè mihi erat cum eyes. In the next Chapter, he tells how the Arrians attempted the taking of Ambrose B. of Milan, whom they accused of heresy, and Justina the Empress bearing them out in it, they meant him a mischief, he went to the chief Church, and much people followed him, ready to dispatch their holy Bishop, St. Augustine and his Mother were amongst them, and there Aug. saith; Tunc institutum ut Hymni & Psalmi canerentur more orientalium Ecclesiarum ne populus moeroris taedio contabesceret, quod ad hodiernum diem retentum est, etc. The Hymns and Psalms were ordained to be sung, etc. Ob. It is a means often to carry away our thoughts more with the tune then with the matter. St. Augustine maketh it one of his Confessions, that he was so transported. Sol. And may not the same happen in our singing of Psalms? let us not lay our faults to the charge of the Church, what good shall we go about, but we shall find Satan busy to divert us from it. Obj. It is costly to maintain Music in our Churches, and that money were better bestowed on the poor, and other better uses. Sol. What, better bestowed on the poor then upon God himself: is the cheapest religion the best? they had poor in the time of the Law, and yet that hindered not the magnificence of the Temple, and the Ornaments thereof, and the maintenance of God's worship, alit pauperes 288. in Templo ut ante. The earth hath not the like glory now to show, as that of God's House: And shall Aaron that was but for a time be thus glorious, and shall Melchizedeck a Priest for ever want honour. It is true, that it hath been policy in these later times, to keep the Church lean, and to strip it out of all outward pomp, and to transfer God's inheritance into the hands of strangers. But remember the great Commandment, Thou must love God above all things; and so doing he shall have the best of all that thou art, the best of all that thou hast. Our prayer is. Sicut in coelo, as in heaven; and Christ promises is to the just, that they shall be as the Angels of God in Heaven: Reve. 15.3. there they sing the song of Moses the servant of God, and David saith, Blessed is the people that can rejoice in thee: Psa. 89.15. we have more cause to use both voices and instruments in his praise, because he hath redeemed us from Satan, hath made us all Priests of the high God, to offer to him the calves of our lips, and with such sacrifices God is well pleased. Ver. 2. O Lord, I have heard thy speech and was afraid: O Lord, revive thy work in the midst of the years make known; in wrath remember mercy. THis whole Psalm as it is in the composition of a mixed kind of verse, so in the matter of it mixed, for it consisteth; 1 Of supplication and petition, ver. 2. 2 Of celebration of the praises of God, 3 & 15. 3 Consternation before God, ver. 16, 17. 4 Consolation in God. 1 Of the supplication. O Lord, I have heard thy speech; that is, all that thou hast said in the former Chapter, in defence of thy justice, and in prophetical revelation of thy holy will, both concerning thy Church how that shall be afflicted, and concerning the enemies of thy Church how they shall be punished in the end. And I was afraid] fear came upon me when I heard thee recount thy judgements. O Lord revive thy work in the midst of the years] here be three queries; 1 What he meaneth by the work. 2 What by the midst of the years. 3 How this work should be revived. 1 Thy work] Lyranus saith, Opus tuum in punitione Chaldaeorum, qued fiet virtute tua magis quàm humana. 2 Beza, by the work of God, here understandeth the Church of God, the people of Israel. So do Tremelius and Junius, for they parellel this place with those words of God in the Prophet Isa, Ask me of things to come concerning my sons, Isa. 45.11. and concerning the work of my hands command ye me. Where he calleth his Church opus manum, my work. Thus doth Master Calvin here understand statum Ecclesiae, the state of the Church, which is called, The work of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as being the most excellentest part of his work, wherein he is most glorified. So David prayeth for the Church under that appellation: Psa. 138.8. Forsake not the works of thine own hands. So doth Isaiah name them. Thy people also shall be all righteous, Isa. 60.21. they shall inherit the Land, for ever, the branch of my planting: the work of my hands that I may be glorified. Isa. 61.3. So in the next Chapter Christ is anointed for the good of his Church; Isa. 61.3. that they may be called the trees of righteousness, the planting of the Lord. 3 Now there is such a correspondence between the head and the body, between Christ and his Church, that sometimes that which is literally spoken of the Church, is mystically applied to Christ. Jeremy expressing the great misery of the Church, Lam. 1.12. bringeth her in thus complaining; Have ye no regard all ye that pass by the way, consider, and behold, if ever there were sorrow like my sorrow. Yet this complaint of the body is so fit for the head, the grief so surmounting, that the uniform judgements of the Ancients of the Church have applied them to Christ, either in his Agony in the Garden, or on the Cross, where also he said David's bewailing and passionate moan, My God, my God, Why hast thou forsaken me? So the wonder of God in Hosea, spoken of Israel literally, Ex Aegypto vocavi filium meum, Verse 11.1. that God by mighty hand brought Israel out of Egypt, are applied and verified in him, by the Evangelist St. Matthew. Mat. 2.15. From hence the mystical sense of those words doth express the head of this body of the Church, that is Jesus Christ, for his Incarnation was the work of God. He was made of a woman, and was made under the Law. So that this is a prayer to God to send his Son into the world. This agreeth well with the comfort before given to them, The just shall live by Faith. That faith is in the promised Messiah, and that is it to which the ancient Fathers do apply this place, as being the most excellent work of God, for the good and comfort of his Church. St. Augustine maketh this whole Psalm a prophecy of Christ. Consideravi opus tuum, saith he; Quid hoc est, Revel. Dei, 18.32. nisi novae & recognitae salutis hominum ineffabilis admiratio? Idem in Oratione contra Judaeos Arrianos, & Paganos, Cap. 13. St. Jerome paraphraseth this petition thus. Deprecor Domine, ut quod promisisti expleas, & finito tempore reddas Christ●m tuum. Ribera, a learned Jesuit, saith, that this Exposition doth pass most currant with the ancients, he nameth Eusebius, Euthenius, Rupertus, Theophilact: all of reverend antiquity, and one saith, for the most part seniores, saniores, the elder, the sounder. Arias Montanus, one that hath taken as much pains in the Bible, as ever any one man did in latter days, saith, this Note, this Song, doth begin at the name of God, which of all other in holy Scripture; Divinam naturam maximè significant, doth especially signify the divine nature. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; a note which God revealed unto Moses, a name for the most part used in the old Testament, saith he, Vbi negotium Messiae agitur, where the business of the Messiah is handled. 2 What is meant by in medio annorum, in the midst of years: here I must give you to understand, that the 70 Interpreters do render this part of the text in other words, and in another sense, yet agreeing well with the mystery of godliness, that is, the Incarnation of Christ. They read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Saint Augustine doth receive that interpretation, so do many more, for great is the authority of the 70. And we find often in the new Testament, that their translation is cited by the Apostles, and not the original in the old Testament. I will not quite pass over this reading of the 70, as neglecting it, though in the end, I do not mean to follow it, because many great judgements have embraced it. This is observed in these Interpreters, that often in their translations, they do not strictly observe the words of the original, but rather expound the sense of the place: often they do add something, especially in the prophecies, which they think do point at the Messiah, whereby they declare, that that prophecy is to be referred to Christ. So do they in this place, and to show that they understand this place of the Messiah, they add, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which St. Augustine doth understand either figuratively, in medio duorum Testamentorum, or literally, in medio Mosis & Eliae, with whom he spoke in the mountain when he was transfigured: or, in medio duorum latronum, between whom he was hanged, when he was crucified. Others of late following the tradition that lay in the manger between an Ox and an Ass, that were feeding there, understand these two living creatures, in the midst of whom the Wisemen that came from the East, found Christ. Yet Eusebius and Theophilact read not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with an acute accent in the first syllable, which signifieth living creatures, but with a circumflexe in the last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which doth signify lives, in medio duarum vitarum quia venit in mundum, habens duas vitas, alteram mortalem & humanam, alteram immortalem & divinam. I only make this use of these exposition to show you how of this old place hath passed for a testimony of the Prophet's foresight and prophesying of Christ. But reading as we do in medio annorum, here also sundry interpretations are given: for some do refer this to that time which St. Paul speaketh of. But when the fullness of time came, Gal. 4. God sent his Son. So the Prophet's prayer is, that God would remember to perform his promise of the Messiah, in medio annorum, that is, in the fullness of time; for it is certain, that from Christ to the end of the world, the world is in a state of declination. Lyranus saith, that these years here meant, are from the destruction of the temple at Jerusalem, to the rebuilding thereof finished, for he saith, there were 52 years from the destruction of the temple to the first year of the reign of Cyrus, from thence to the sixth year of the reign of Darius, were 46 years, for so long it is said the temple was in building. In the midst, not in medio Geometrico, but Arithmetico, the Prophet prayeth God to revive his work of restoring the people to their liberty and possessions. But I choose to follow the Exposition of the 70 Interpreters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cum temporis opportunitas fuerit, when there shall be a fit time, which leaveth it at large to God to take his own time, and that seemeth to have been the judgement of Tremelius and Junius, who render it interea temporis, as we in English, in the mean time. So Beza. Master Calvin doth go with the former exposition of the fullness of time, for he saith, the Church was but growing and coming on till jesus Christ came in the flesh; but than it grew up to a ripeness, so that the coming of Christ was the growing up of the Church, ad aetatem virilem, to the age of a man. 3 Vivifica, revive, the margin readeth, preserve thy work, that is, maintain thy Church, and keep it from the power of her enemies, till thou sendest a Redeemer to recover it from the injuries of time, and the violence of the ungodly; for the time of the Church under persecution, is the winter of it, in which it seemeth dead, and prayeth God to quicken and revive it by the sending of his Son. In the midst of the years make known, he reinforceth his former petition, now desiring that God would reveal his gracious purpose of succouring his Church, and triumphing over the enemies thereof. In the mean time, while thy Church is groaning under the burden of their exile, make thy will known to them. This favour of God will sweeten the adversity of their banishment, when they shall know the loving purpose of God toward them. In wrath remember mercy. They confess, that they have given God cause of displeasure, and have provoked him to wrath, they feel the smart thereof in a strange land, and they have no plea but mercy, they dare not make so bold with him, as to entreat him to turn away all his wrath from them, because they are so guilty to themselves, that they have provoked him, and deserved his indignation. Only they desire that in the midst of his wrath, he would remember mercy. By wrath in this place is not meant any such affection in God, whereof his unchangeable and constant nature is not capable, for God is semper idem, ever the same, whom he loveth, he loveth with an everlasting love, and he cannot at any time be angry with them. But whom he loveth, upon occasion, he rebuketh, and chasteneth every son, whom he receiveth, and this love sometimes bringing forth the effects of that which in man is called wrath, we speak after the manner of men, and avouch it of God. Thus than the text is literally to be understood, O Lord, I have heard what thou hast spoken in the defence of thy upright justice, I have heard what thou purposest in the punishing, and in the avenging of thy Church, in the mean time preserve it, and make it know thy love towards it, and whilst thou art punishing of it, remember mercy. The parts of this are two. 1 The preparation to prayer. 2 The prayer itself. 1 In the preparation, I observe Motum the motive. Metum fear. 2 In the prayer, I observe 1 Subjectum the subject. 2 Petitiones the petitions. The petitions are three. 1 O Lord, revive thy Work in the middle of the years. 2 O Lord, in the middle of the years make known. 3 In wrath, remember mercy. First, of the preparation, 1 of the Motus. O Lord, I have heard thy Speech. The Word of God is well bestowed on them that will hear it with reverence, and receive it with humility, here was a maze, the Prophet and the Faithful of the land had lost themselves, they known not what to think, till they had put the matter to God himself. Cap. 1. and God having made a full answer. now the Prophet saith in his own name, and in the name for whom he consulted God, I have heard thy speech. All the Scripture is full of examples, of the Children of God, harkening to his word of precepts, and admonitions to us to hearken: of promises to them that do hearken. The reason is, because it is a special note of God's children to hear his Word, even as our Saviour himself saith. He that is of God, heareth God's Word: ye therefore hear them not, Joh. 8.47. because ye are not of God. And now seeing God hath given over speaking by miracles extraordinarily to his Church. St. John saith: We are of God, 1 Joh. 4. he that knoweth God, heareth us, he that is not of God, heareth not us, hereby we know the Spirit of Truth, and the spirit of error. The Spirit of truth is left in the Church by our Saviour, and he speaketh in such; who by the Ordinance of Christ, are the Priests of the new Testament, of whom Christ saith. Qui vos recipit, me recipit: & qui recipit me, recipit eum qui misit me: he that receiveth you, receiveth me, and he that receiveth me, receiveth him that sent me: we must hear him, before he hear us, for St. Paul telleth us true, Rom. 8.26. We know not what we should pray for as we ought. The art of prayer, is not so quickly learned as some forward proofessours make themselves believe. John besides his continual preaching to his Disciples, taught them also to pray. And never had any Disciples a better Master, than the Disciples of Jesus Christ, yet they living in the ear of his Doctrine, and in the eye of his holy example, were glad to come to him to be taught to pray, & he taught them the Lords prayer privately, which after he taught the whole multitude in a Sermon openly. My observation is that his Word must minister matter to our prayers, Doct. and all our petitions must be grounded thereupon. The reason is, because God heareth not sinners, John 9.31. and David saith: If I regard wickedness in my heart, the Lord will not hear me. But the prayer of a righteous man prevaileth much, Jam. 5.16. if it be fervent. Against sin we have no such remedy as the word. So David, Thy word have I hid in my heart, Psal. 119.11. that I might not sin against thee. Our Lessons from hence are; 1 We must take it for a great favour of God to us, that he giveth us his word, for that is a lantern to our feet, that is, our counsalor, as David calleth it. This word is given us to profit withal, and it is deposited. 1 In the Books of the Canonical Scripture, which we have not, as the Church of Rome shut up in an unknown language, but translated faithfully into our own tongue, that all of us may be partakers of it. 2 As in the time of the law, the Priest's lips did preserve knowledge, and men were to require the law at their lips, so in the time of the Gospel, St. Paul saith, of the Apostles, and of all the Ministers, that should succeed them in their office in the Church, 1 Cor. 5.19. God hath committed to us the word of reconciliation, he hath so committed it to his Son first, as he gave him power to transmit it in the Priesthood of the New Testament; to all ages of the Church till his second coming. The spirit which Christ left to comfort and instruct his Church, was not given at large to all men, but in particular ordinance to them whom he sent, to teach all Nations, as the Apostle saith, 2 Cor. 3.6. Our sufficiency is of God, who hath made us able Ministers of the New Testament, not of the Letter, but of the Spirit; for the Letter killeth, but the Spirit giveth life. So we are the Ministers of the word that giveth life, and there is no life to be had but by our Ministry. This gives us interest in your affections, in your understandings, in your goods, in your prayers. 2 Now we know where we may hear God, we are taught also not to neglect him speaking to us, for as the Author to the Hebrews saith, Heb. 12.25. See that ye refuse not him that speaketh: for if they escaped not who refused him that spoke on earth, much more shall not we escape, if we turn away from him that speaketh from heaven. And the Ministers of the Gospel do speak even as if Christ himself spoke in us, 2 Cor. 5.10. we speak in Christ's stead. But as in the time of the Law God sent his Prophets sometimes to such as would not give them the hearing: so doth he now in the time of the Gospel, but that must not discourage our Ministry, at their peril be it, God's Word will ever be God's wisdom, though the profane count it foolishness, and it will be God's truth though heresy and schism pick quarrels. Therefore, if you would learn to pray, and be prepared for that holy worship? hear God's speech first, and that will teach you what to ask as you ou ought. Hear the word from us as the Thessalonians did. 1 Thes. 2.13. When ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth the Word of God, which effectually worketh also in you that believe. 2 Here is metus. I was afraid, the Seventy read; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was in an ecstasy, as St. John saith, when he saw the vision of the Son of man, Rev. 1.17. I fell at his feet as dead. There were two things to strike the Prophet with astonishment; 1 The Majesty of the Speaker. 2 The matter of the speech. And both these must both meet in our understandings, and in our affections, to enlighten and to move them, that we may know what we have to do, and with whom, when we pray; that we may come before him with fear and holy reverence. 1 The great glory and Majesty of God to whom we resort in prayer, is such, as no creature can endure the sight thereof. The Angels standing before him, Isa. 6.2. cover their faces with their wings. 2 The matter of his speech contained in his word to the Prophet, is the sum of the Bible. Justice punishing sin in his Church: Vengeance destroying the enemies of his Church: and Grace redeeming his Church from the power of Satan, by the glorious Kingdom of Jesus Christ. Quae. Why should the Prophet be afraid at this? here was matter of comfort, the heaviness of the night; is promised the joy of the morning: The Church though it must suffer for a time for sin, hath here a promise of two main consolations. 1 Their own deliverance from dangers, into a restitution of them into God's favour. 2 Their eye shall have their desire also upon their enemies, they shall see the wheel of wrath go over them, and the Lord shall let out of their throats the blood of his people, with which they have made themselves drunk: all this is matter of joy, and what needeth this fear? Sol. Who can come without fear before him, that can and will do all this? for if he be angry, yea but a little, they are blessed that trust in him, fear is a proper passion of a true believer, and is inseparably joined with saving faith. For seeing the bond of our union with Christ by faith, whereby he dwelleth in us is. Partly, the hold that he hath of us by his Spirit: Partly the hold that we have of him by faith. The first is firm, Joh. 10.27. There shall not any one pluck them out of my hand, he giveth a strong reason for it, for my Father who gave them me is greater than all, and none is able to take them out of my Father's hand. we are his gifts, and his gifts and calling are without repentance. But the flesh doth put the Spirit to it so hard some times, even in the elect of God, that the hold on our part is weak, which breedeth fear, and that fear makes us hold so much the faster. From hence it comes, that all the intelligence between God and man doth begin at fear in us. This is not the fear of an evil conscience, as it was in Adam, when he hid himself from God, but the fear of reverence of God, and the good conscience of our unworthiness being fallen from our original righteousness. The Shepherds that were keeping watch by night, because of their flocks were sore afraid, when they saw the light shining at that time of night, that the Angel began with, Nolite timere, fear not, yet were they in the lawful business of their calling. The blessed Virgin, no doubt, well and holily employed, Zecharie the Priest in the Church about the occasions of his office, yet all afraid. This is the seasoning and preparing of the heart for God to be cast down before him, it is humbling ourselves under the mighty hand of God, and we cannot pray as we ought without it. When the Apostle saith, we cannot pray as we ought, and that the spirit helpeth our infirmities, he showeth that such as he have infirmities and they feel them, when they come to appear before God; and where infirmities are, there must needs be fear, if they that have them be sensible of them. Yea, I dare say, that they that come to prayer without fear, come without faith, and all their prayers are turned into sin. Ob. We read of coming with boldness to God. Because we have an high Priest which is touched with the feeling of our infirmities, Heb. 4.15, 16. in all points tempted like as we are yet without sin. Let us therefore come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need. Sol. this is cleared by the same Author in the same Epistle, declaring how many considerations must concur, as ingrediences in this our spiritual boldness. 1 Let us draw near with a true heart. Heb. 10.22. 2 In full assurance of Faith. 3 Having our hearts sprinkled from an evil Consciences. 4 Our bodies washed with pure water. 5 Let us hold fast the profession of our Faith without wavering. 6 Let us consider one another, to provoke to love and good works. 7 Not forsaking the assembling of ourselves together, etc. 8 Exhorting one another. Let a man before he pray try his ways and examine his soul, upon those interrogatories, and I dare say the best of us (if we sin not also in presumption) will find himself short in every one of these particulars of that perfection that should accomplish boldness. But having those things in some measure, and more in desire and endeavour, our boldness must needs be as much shaken with fear as these graces in us are shaken with infirmity. And upon this fear our Church teacheth us to pray to God in these words. Pour down upon us the abundance of thy mercy, forgiving us those things whereof our conscience is afraid, 12 Dom. post Trinit. and giving unto us that which our prayers dare not presume to ask, through Jesus Christ our Lord. And this some of our brethren have quarrelled, as a contradiction in our prayers, because we say, we pray for tha we dare not pray for. To whom, I answer, in these words of my Text; O Lord, I heard thy voice and was afraid: In thy word, I see how corrupt I am, for that showeth me what thou requirest: my conscience feareth those sins of which it is guilty, for which I come to thee for mercy. O give me through jesus Christ our Lord, that which my prayer without him dare not presume to ask. Here is spiritual boldness through jesus Christ our Lord, here is fear in respect of ourselves; for we must serve the Lord in fear, and rejoice in trembling: it is well that that is not branded with a mark of contradiction. We have to do with three sorts of persons. 1 The profane and carnal. 2 The generation the Wise man nameth, of such as are wise in their own eyes, yet want washing. 3 The truly zealous faithful ones that do worship God with fear and trembling. First, concerning the profane and carnal. These do not pray at all, the reason is, because they do not fear, Psa. 9.20. of such David saith, Put them in fear, O Lord, that they may know they are but men: for when they know that, they will see and confess, that they have need of help. Thus was Saul converted, there suddenly shoes a light from heaven upon him, a voice spoke to him, he was cast down to the earth. Then trembling and astonished he said, Lord, Act. 9.6. what wilt thou have me do? then was he fit to be wrought. To such we must preach as Paul did to Felix of righteousness, Act. 24.25. temperance, and the judgement to come: to put them into trembling, better to put them between the two millstones of the law of Moses, and the la written in their hearts, and to grind them as small as the dust of the earth, then to let them make sin out of measure sinful, by holding out to be abominable, and to every good work reprobate. We cannot open the gates of hell too wide for such to show them the anger to come, a fit text for a generation of Vipers, we cannot lift up our voices too loud in the deaf ears of such, to tell them their transgressions, and to put them in fear. David wept rivers of waters for such, and that is a good remedy, let the faithful weep for them, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to weep, comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, frango. So when the man of God looked on Hazael, 2 Reg. 8.11. and foresaw the cruel butcheries, which his bloody hand should perform, he wept, this weeping of the Prophet broke the heart of Hazael for the time, and he said, Is thy Servant a dog, that he should do these things? So St. Paul putteth them together. What mean you to weep, and to break my heart, Act. 21.13. their weeping brake his heart. The hearts of the profane are hardened with the custom of sinning. St. Bernard. Aperiatur vena ferro compunctionis, we must draw blood of them, by the preaching of the terror of the Lord to them. This blood is the tears of compunction, of which David, My soul melteth, or drippeth for heaviness. St. Augustine saith, that Lachrymae compunctionis be sanguis vulnerati cordis, Epist. 199. when the remembrance and consideration of their sins hath wounded them, and left them half dead, than the good Samaritan will come with his Wine and Oil, even the Oil of gladness, and the poor patient will say, Thou hast put gladness into my heart. This was saul's hard heart broken in pieces first, and he that before did carry the cross of Christ to torment others, now rejoiced in nothing but the cross of Christ himself, whereby the world was crucified to him, and he to the world. Thus when the la hath humbled the profane under the mighty hand of God, he turneth all into tears full of the fear of God, and voweth with himself as he did in the Poet, In fontem frontem, atque in flumina lumina vertam, then is he fit to pray, and to call upon the name of the Lord, saying, Sana animan mean, quia peccavi contrate, heal my soul, O Lord, for I have sinned against thee. 2 We have to do with that generation, who are wise in their own eyes, these have a good opinion of themselves that they know more than others, and they are not in conversation like to the Publican, and therefore they look God in the face, they draw near to him, they stand and pray, these are so full of the spirit, that they need no help in their prayers, they can pen their own petitions, their hearts indite good matters, their tongues are the pens of ready writers, they can talk with God Almighty ex tempore Dabitur illa hora. Self-opinion is a kind of spiritual drunkenness, and therein of like effect, it maketh men daring and foolhardy, the profane care not for God, there is no fear of God before their eyes, these make two bold with him, they also must take a little physic to purge the exuberancy of their presumption, we must give them a dose of fear, and teach them to drink of the cup of trembling next their hearts, there is no such antidote against tumour, as timor: swelling, as fear. It is the Wise man's counsel. Be not rash with thy mouth, Eccle. 5.2. and let not thy heart be hasty to utter any thing before the Lord, for God is in heaven, and thou upon earth, therefore let thy words be few. He addeth, Vers. 3. a fools voice is known by multitude of words, that is further urged. In the multitude of words there wanteth not sin. Prov. 10.19. For this Christ teaching us to pray, beginneth at Our Father which art in heaven, that we upon earth, might consider that he to whom we pray, is in Heaven: that we might compose ourselves with fear and reverence to come before him, and to present him with our prayers. And again, he comprehendeth all that we may ask of God in a very short prayer, to teach us that our words must be few. And to that purpose, in his Sermon he taught; Mat. 6 7. But when ye pray, use not vain repititions, as the heathen do, for they think they shall be heard for their much speaking. They that come in presence of great persons, speak their words by number and by weight, the very presence doth stamp in them an impression of reverence and fear: now seeing God to whom we pray is invisible, our faith must behold him before us in glorious majesty, as he saith, I have set God always before me, and like Abraham, the nearer we come to his presence, and the more that we solicit him, the more shall we be shaken with this holy fear; considering him who dwelleth in the light, that no man can attein unto, and considering ourselves that we are but dust and ashes: the heathen could teach, deos caste adeunto, let men go reverently, and inwardly cleave before their gods. 3 There are yet another sort of them whom their sins do oppress as a burden too heavy for them to bear, whose hearts do smite them, and whose consciences do accuse them, that though the zeal of God's house do bring them to Church, yet the fear of their unworthiness doth make them stand a far off, beating their breasts, and not daring to lift up their eyes to heaven. These had need of comfort, we must labour to put metal into such, by telling them that he whose face they seek is, God the Father of our Lord Jesus Christ, the Father of mercies, 2 Cor. 1.3. and the God of all comfort. David, is a full example of a distressed man, Psal. 119.107. fearing and yet praying, for he confesseth, I am very sore afflicted, yet he prayeth God to quicken him, he saith, My soul is continually in my hand, he was even ready to yield it up, yet the comfort that he had in God established his heart. And herein God is most gracious, for when our sins come in our sight, and we are horribly afraid of God's judgements, even than God sendeth his Spirit to us, not to take away our infirmities quite, but to help them, not to turn our sorrow into joy, but to sanctify our sorrow, and to supply it with sighs and groans, and this addition of fear and grief doth also mend devotion. To such we must say, that though he to whom we pray be in Heaven, yet he is our Father, and though great and glorious be his Majesty, yet he is the preserver of men. David calleth him our Sun and Shield, the brightness of this Sun may dazzle our weak sight, but the protection of this shield will save us from danger. Be strong then, and God shall establish your hearts, he shall anoint you with the oil of gladness, and he shall say to your soul, I am thy Salvation. 2 Subjectum, Vide divis. supr. Pag. 29. This prayer is for the Church, that is, for all those that then were the visible society of such as worshipped the only true God. It is the duty of every child of God, Doct. and member of the Church to pray to God for the whole body of the Church. The Church at this time was within a pale, and confined to the house of Abraham, not in his whole blood, for Ishmael was excluded, in Isaac was the promise, not in his whole blood; for Esay was excluded, Jacob was Israel, and prevailed with God, of him came the Fathers, and in his seed was the Church continued. This Church was now threatened with deportation, and sundry great judgements, the Prophet teacheth them how to pray one for another. To this there are great motives. 1 The direction of Christ in the Lord's Prayer, which calleth God, our Father, and in the process of it, sheweth that the Church of God, is still included, Give us, forgive us, lead us not. 2 The content that we give to God, in these general prayers, which the Apostle doth well express. I exhort that first of all prayers, etc. be made for all men: For this is good and acceptable in the sight of God our Saviour, 1 Tim. 2.1 3.4. who will have all men to be saved. All are or may be members of the Church of God, for aught we know. 3 The benefit that we reap hereby is great, for thus we come to have our portion in the charitable prayers of others. Ambrose, Si prote rogas tantum, prote solus rogabis, H●xam 1. si autem pro omnibus rogas, omnes pro te rogabunt. 4. It is a true rule, that extra Ecclesiam non est salus, without the Church there is no salvation: Acts 2.47. it is said that God added to the Church daily such as should be saved: the reason hereof is, because Christ is not where to be found as a Saviour but in his Church, and the means of salvation, Preaching, Prayer, and Sacraments, they are only found in the Church. Without are dogs, enchanters, Revel. 22.15. etc. Christ is the good Shepherd, and he hath his fold, all the sheep that are without, must be brought to that fold, as himself saith, alias oves habeo, quae non sunt de ovili hoc, illas oportet adducere. I have other sheep, etc. they shall hear my voice, Joh. 10.16 and there shall be one fold, and one Shepherd. Therefore there is no safety in singularity, they that forsake the Church, forsake the fold, the unity of spirit, not the singularity, is the bond of peace. We are members one of another, the common safety of the body communicateth particular safety to all the members of the body. In the temporal state, the peace of particular persons is included in the peace of the whole kingdom, therefore Jeremiah saith to the Church then in deportation. Seek the peace of the City, Jer. 29.7. whether I have caused you to be carried away captives, and pray unto the Lord for it, for in the peace thereof shall ye have peace. Much more shall we have peace in the peace of the Church, seeing Christ bequeathed his legacy of peace, not to some parts and members of his Church, but to the whole body thereof. Joh. 14.27. Pacem meam do vobis, I give unto you my peace. It must be so understood, for as he left his Spirit the Comforter, so he left his peace the comfort, not to his Disciples only, but to all the Church, therefore pray all that it may be well with thee, in communi bono, in the common good. This teacheth us to incorporate our selus in the communion of Saints, per communionem pietatis et charitatis, by the communion of piety and charity, to be one another's Orators, but especially to study and pray for the peace and welfare of the Church, let us consider it is the Spouse of Christ, it is a Lily among thorns, it is a flower in the field, not only open to all weathers, but to the tooth and foot of the beasts of the field, Satan going about seeking to devour it. Let our prayers to God resist Satan, and fight the Lords battle against him. We hear of the troubles of the Church in other countries, we hear of the tyranny of Popery, and the oppressions of faithful professors, if we give them no other help, yet let our prayers give God no rest, till he have mercy on them, and give them deliverance. This teacheth us to maintain truth and peace amongst ourselves, let not the wounds and soars of a Church, that is heresy, and schism, and separation, be so much as named amongst us, as it becometh the Saints of God, let not the common enemy of our Religion hope to build upon our ruins, and to raise up himself by our fall, to strengthen his peace by our contentions, to benight our clear and glorious Sunshine of the Gospel, so many happy years crowned with peace, and the fruits of peace propagation, with his Egyptian and Cymmerian darkness. Let us be of good comfort, their darkness dare not come so near our light, for our light will discover it, their error dare not come so near our truth, our truth will confute it; and the God of Truth will not suffer his truth to fail. Yet if our unthankfulness to God for his light so long shining in our Church: if our evil lives so unanswerable to our outward profession: if our contentions so displeasing to the God of peace: our want of zeal and devotion in prayer, do turn away the face of God from us, we may thank ourselves: and his justice may say, Perditio tua ex te, Thy destruction is of thyself. 2 The Petitions; these are three, vide p. 29. 1 Revive thy work in the midst of the years; that is, as we have expounded it literally, in the mean time, preserve thy Church. In which Petition we are taught: That the Church of God is the work of God; 1 Doct. ye have heard it so acknowledged by God himself. Ask me concerning my sons, and concerning the work of my hands, Isa. 45.11. command ye me. Wherein God confesseth his Church to be his own work; and therefore so comprehended in his care, that they may challenge his protection. Again, He calleth his Church thus: The Branch of my planting, the work of my hands, Isa. 60.21. that I may be glorified. And David upon this prayeth, Forsake not the works of thy own hands. Psal. 138.8 The reasons why the Church is thus called. Because the Church is not an Assembly that doth gather themselves together: as we say, That Birds of a feather do fly together: but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is a congregation of such as the free election of grace hath called out of the world by the ministry of the Word of God, and the Sacraments. The first Church of God, in whom God was glorified, consisted of Angels, intellectual spirits, whereof many kept not their first estate, but were excommunicated never to be redeemed. The first Church of God on earth, were our first Parents, whom God created in his image. The Creation miscarried by the fall of our Parents, who might have stood if they would. The election of grace remained unchangeable and continued a Church in Adam, in Abel, in Seth, which separated from Cain and his issue: in Noah and Sem, and in Japhet, persuaded to the tents of Shem, in the calling of the Gentiles, so that all that have the election of grace, do come to be members of the Church by virtue of an effectual calling: election designeth them, vocation declareth them to be the members of the Church, and both these are the work of God. Will you take it from Gods own mouth? who saith, Levit. 20.26. Ye shall be holy unto me, for I the Lord am holy, and have severed you from other people that you should be mine. The Church is called the work of God, in respect of his perpetual presence with it, and preservation of it, both by his own special providence, which is the privilege of the Church, & also by the subordinate ministry of his holy Angels. 1 For his own providence, he hath declared it in a promise, I will not sail thee, Josh. 1.5. nor forsake thee, in which promise, what interest the Church hath, and every member thereof, the Author to the Hebrews showeth. Let your conversation be without covetousness, and be content with such things as you have, Heb. 13.5. for he hath said, I will never leave thee, nor forsake thee. So that we may boldly say, The Lord is my helper, I will not fear what man shall do unto me. For which gracious protection, 1 Pet. 4.19 St. Peter willeth us to commit our souls to him in welldoing, as to a faithful Creator, so called, saith Lyranus, quia secure conservat, & gloriose coronat; non relinquit opus. He not only buildeth, but standeth to reparations. 2 For the ministry and subvention of Angels, the Psalmist saith; Psal. 91.11 12. He hath given his Angels charge over thee, to keep thee in all thy ways. They shall bear thee up in their hands. Are they not all ministering Spirits? sent forth to minister for them, Heb. 1.14. who shall be heirs of Salvation? The Church of God is called the Work of God, to honour God, for God is not so glorious in any thing that he hath wrought, as in his Church, for therein mercy and truth met together, righteousness and peace kissed each other, our election adoption is to the praise of the glory of his grace. Ephes. 1.6 Is. 60.21. You heard himself say of his Church. The work of my hands, that I may be glorified. For God is more glorified in those things, which he hath wrought by Jesus Christ in our flesh, and in those things which he doth for his sake, then in all the other works of his hands. This will one day appear, it is revealed already in part to us, for whatsoever God did work sine verbo incarnato, without the word incarnate, it all shall fail, and come to dissolution, or to a worse condition, that is, an eternal being in wo. For example, the heavens and the each shall all perish, and new shall be made in their place, a new heaven, and a new earth, wherein God will plant righteousness. The Angels that fell, and the reprobate, shall suffer eternal flames. What remains now but Angels and just men, the elect Angels and the holy Church of God; the one sort elected in Christ, established in bliss by Christ: the other redeemed by Christ, these are reserved to glory, the just shall be as the Angels of God in heaven. In this Church then God is most glorified. The Church is called the Work of God, to give honour to it here on earth, for God would have the World know, that he owns his Church, and that they are a peculiar people, a chosen generation, a royal Priesthood, that he delighteth in in them. And again, the faithful delight in nothing, but what he hath wrought in them and from them. So Augustine bringeth in the Church, saying; Opus tuum in me Domine, vide, non meum nam meum si videris damnum, tuum si videris Coronas. Behold, thy work in me, etc. It is David's glory, I am thine, All things else have the same maker, that have any being, but the Church hath the honour of curious and costly work, all the rest of the works of God are not worth the cost that he bestowed in the white washing of this work. To turn this point into profit. 1 Seeing we are the work of God in regard of election of grace, of creation and protection, this teacheth us to live godlily, righteously and soberly, in this present world, and to keep ourselves unspotted of the world. 1 For election, Ephes. 1.4. He hath chosen us that we should be holy, and without blame before him in love. 2 For creation, Ephe. 2.10. We are his workmanship created in Christ Jesus unto good works, that we should walk in them. 3 For all his other favours, as that we are a royal priesthood, an holy nation, a purchased people, it is, that we should show forth the praises of him, 1 Pet. 2.9. who hath called us out of darkness into his marvellous light. Survey thy soul, peruse thy whole conversation without, search thy heart within, suffer not the Work of the Lord in thee to be defaced, and defouled with the uncleanness of gross and foul sins. If Satan have been too strong for thee, that he holdeth thee captive, and bindeth thee, and maketh thee go where thou wouldst not, and do what thou abhorrest, yet declare it by thy resisting of him that he hath usurped, thou hast not yielded him possession, let not sin set up a stool of wickedness within thee, let it not reign in thy mortal body. Do thy Maker so much right, to preserve and keep his work, as clean as thou canst from the defiling of the world. 2 Gather boldness from this consideration, to solicit God in prayers, for so it is used as an effectual argument, Vivifica opus tuum, revive thy Work, as David, I am thine, O save. So Solomon enforceth his suit to God for Israel, for thou didst separate them from all the people of the earth to be thine inheritance. Therefore, 1 Reg. 8.52, 53. he prayeth, that the eyes of God would be open to their supplications, and that he would hearken to them in all that they pray for. 2 In the petition that God would revive and quicken his Church, in the mean time, that is, during the affliction and vexation of it, we are taught. That afflictions and the withdrawing of the light of God's countenance from his Church for a time, 2 Doct. is such a deading of it, that except it be quickened with some beams of grace and light, and have some lucida intervalla, it is a burden more than they can bear. Satan is a cunning Serpent, a roaring Lion, when he can get leave to assault, he putteth his whole strength to it, as in the sifting of Peter, and in the buffering of Paul, and in the afflicting of Job. If Peter, had not he had Christ's ego oravi pro te, I have prayed for thee, and Paul had not heard his sufficit tibi gratia mea, thy grace is sufficient for me, and Job had not had the preserver of men to friend, how had it gone with them? And great reason there is for this, why the Church should faint under the cross, if it were not strongly supported by grace. For there is no lesson so hard for a child of God, to take out as to take up the cross of Christ, and to follow him, to suffer the smart of affliction with patience and thanksgiving. For in the very regenerate man, the flesh is both strong and unruly, and nothing so contrary to the flesh, as affliction and tribulation is. Therefore doth God measure to his Children their portion and draught of this cup, because he knows whereof we be made. So the Psalmist saith, Psal. 125.3. The rod of the wicked shall not rest upon the lot of the righteous, lest the righteous put forth their hand unto iniquity. And for this St. Paul saith, God is faithful, 1 Cor. 10.13. who will not suffer you to be tempted above that you are able, but will with the temptation also make away to escape that ye may be able to bear it. Wherein note for comfort in tribulation. 1 That though Satan have no stay of his fury and malice in our temptations, yet God will not suffer us to be tempted further, than he thinks fit. For there is good use to be made of some temptations, as St. James saith, My brethren, Jam. 1.2. count it all joy, when you fall into divers temptations, he meaneth temptations of trial, by which we do approve our faith and our patience, St. Peter saith. That the trial of your faith being much more precious than gold that perisheth (though it be tried with fire) might be found unto praise, 1 Pet. 1.7. and honour, and glory, at the appearing of our Lord Jesus Christ. 2 We see that all the elect children of God have a measure of strength to bear temptation, and he that gave them their measure, and knoweth what it contains, will not suffer them to be tempted further than they are able. Herein many mistake themselves, and think their ability to bear affliction, less than it is, for indeed till God put us to it, we do not know how much we are able to suffer, and many great examples in Church story we find of those Christians, young men and aged, tender Virgins that have feared their own weakness much, who have filled the catalogue of God's confessors and martyrs with invincible constancy. 3 We see that when God openeth a way out of tribulation that the faithful see an issue, though for the time the temptation be more than our strength, yet the issue insight, doth put mettle into us to bear it. Howsoever, the flesh will be more than a looker on in this conflict, Heb. 12.11 because no chastning for the time seemeth to be joyous but grievous. For many fears arise in the hearts of the afflicted, and Satan is still suggesting, that God hath forsaken him that is afflicted. Especially such a great affliction as this that was now threatened to the Church, the sword of the Chaldaeans, depopulation of their Cities and Towns, destruction of the temple, deportation into the land of their enemies, and seventy years' captivity: this shaketh their faith in the promise of God made to his Church, and maketh them to doubt that God hath forgotten to be gracious, and will show no more mercy. Let us learn of the Prophet what use we must make of afflictions in this kind, even prayer: O Lord, revive thy work, let us comfort ourselves in all tribulations that we are the work of God's hand, and let us commend ourselves to his fatherly love. Prayer is fidelis nuncius, a faithful messenger, we may dispatch away this messenger from Babylon, from the Lion's den, from the belly of the whale, from the fiery furnace of heaven, and it will do our errand to God faithfully and effectually. It is St. Augustine's comfort. In Psal. 65. Cum videris non à te amotam deprecationem tuam, securus esto, quia non est amota misrecordia ejus. 2 Petition. In the midst of the years make known. That is in the mean time, whilst thy Church is in captivity, reveal to them thy gracious purpose of restoring & avenging them. The true comfort in afflictions groweth out of a right understanding of the will and purpose of God therein, that is, Doctr. that he beareth a constant love to his Church, however he punish them. 1 This maketh them able to bear affliction, Reas. 1 1 Cor. 10.13. when we see that God maketh a way to escape, as you heard from St. Paul. And this is very clear in this people, for God made known to them his purpose concerning their bondage in Egypt, his will was thus revealed to Abraham. Gen. 15.13 Know that thy seed of a surety shall be a stranger in a Land that is not theirs, and shall serve them, and they shall afflict them four hundred Years. And also that nation whom they shall serve, will I judge: Vers. 14. and afterward shall they come out with great substance. This, as St. Augustine well understandeth, doth include all the time that passed between the birth of Isaac, and the entering of the people of Israel into the land of promise, during which time, they had no land of their own, and in a dis-junct reading, they were either strangers, as during their first abode in Canaan, and after in Egypt, or they served, as after joseph's death, and were afflicted. Four hundred years are a long time, yet they see an end of their travails, and afflictions, and they known that their posterity should have rest at last, and they known that God would judge their oppressors, this made them able to bear the affliction. Here is a picture drawn to the life of a christian man's life here on earth, for he must be a stranger and pilgrim here, and must serve and suffer before he can come to Jerusalem, which is visio pacis, the vision of peace, before he can come to rest from his labours. This captivity in Babylon, was a great punishment to this people, but God made his will known to them, as the Prophet here teacheth them to pray, for he gave them warning of it long before, 2 Reg. 20.17. but somewhat obscurely, he came to a more clear discovery of his purpose to Hezechiah. All shall be carried into Babylon, nothing shall be left. The Lord also by Jeremy his Prophet gave them warning of it. Jer. 16.13. I will cast you out of this land, into a land that ye know not. He threateneth to send Fishers to fish them, compare that with Habakkuks' prophecy. Thou makest them as the fishes of the Sea, Hab. 1.14. there you heard of their angle, net, and drag. Jeremy is yet more plain in this prediction. Jer. 20.6. I will deliver all the strength of the city, and all the labours thereof, and all the precious things thereof, Jer. 25.11. etc. to be carried into Babylon. But most fully begin at the 9 verse. And this whole Land shall be a Desolation, Vers. 12. and an Astonishment, and these Nations shall serve the King of Babylon 70 years. And it shall come to pass when 70 years are accomplished that I will punish the King of Babylon, Jer. 30.2. and that nation, saith the Lord. There is some better news, sic dicit Dominus; The days come, faith the Lord, that I will bring again the captivity of my people Israel and Judah, saith the Lord, and I will cause them to return to the land that I gave to their Fathers, and they shall possess it. The miseries that smart upon afflicted men do make them forget the comforts that should heal their wounded spirits: David expresseth his vexation so: My soul refused comfort, therefore, O Lord, make it known. Make thy people sensible of that comfort, which thou hast graciously reserved for them. And indeed, the people were not quite out of heart, all the time that they lived in that captivity they still remembered Jerusalem, and thought upon Zion, and expected their deliverance. But the dispersion of the Jews that hath now continued almost 1600 years that hath lasted long, and the time of their restitution is not particularly revealed, this maketh them hang the head, God in justice for the cruelty which they did execute upon his Son, would not let them know the time of their deliverance, as in their former afflictions he did, which, no doubt, is a great sign of God's heavy indignation. Seeing then that the knowledge of the will of God and his purpose revealed in his Word, 1 Use. is so great a comfort in afflictions, we are taught to study and search the Book of God's Will, and therein to exercise ourselves, for he is the same God that he was, and his will is the same, the just have the same promises that they had, the unjust shall have the same judgements, hear read the Book of God, and apply it as thou goest, for there thou shalt have thy portion. Labour for newness of life, and that shall bring thee to the proof and trial, to the discerning and experience of the will of God, as the Apostle saith, And be not conformed to the World, but be you transformed by the renewing of your mind, Rom. 12.2. that you may prove what is that good, that acceptable, and perfect will of God. For God will not reveal himself to the ungodly, but the secrets of the Lord are with them that fear him, and he will show them his Covenant. We must rest in this will of God, with a fiat voluntas tua, thy will be done, we must not resist it, we must not murmur at it, we must not make haste, but we must live by faith, and tarry the Lords leisure and in the mean time, gather strength from his promise, to establish our hearts that they faint not, and fail us in our tribulations. 3 Petition. In wrath remember mercy. The plea of the true Church in afflictions is mercy, Doct. 1 Reas. God taught us this himself, for when our first Parents had sinned, they were afraid and ashamed, and hid themselves from God, there was no mercy yet revealed. How would they solicit God, Jesus Christ was not yet known to them, therefore they fled from God, for there is no drawing near to God, for sinners without Christ, than God came and sought out Adam, he arraigned the offenders, and finding the Serpent guilty of the temptation, he cursed him; and there he promised Christ. When mercy was revealed to man, than he called the man first, and then the woman. And ever since, that mercy was made known to the Church, the true Church hath had no other plea but mercy. There is misericordia condonans, a pardoning mercy, he forgiveth all our iniquities, an article of faith, remissio peccatorum, remission of sins, there is misericordia donans, a giving mercy, he giveth medicine to heal all our infirmities. The Church knoweth that they have given God cause to be angry, 2 Reas. they know that if his wrath be kindled but a little, he is a consuming fire, and it is a fearful thing to fall into his hands, they know that in his favour is life, and at his right hand there are pleasures for evermore. We have nothing to keep us from the anger to come but mercy. Lam. 3.22. Psal. 51.1. It is of the Lords mercies, that we are not all consumed, for his compassions fail not. Have mercy upon me, O Lord, according to thy loving kindness, etc. We have nothing to bring us again in favour with God, whom we provoke every day, but his mercy. But as for me I will come into thy house in the multitude of thy mercies. Psal. 5.7. The Church knoweth that God is more glorious in his mercy, 3 Reas. then in all his other attributes, for his mercy is above all his works; the justice of God is against us, because we are unrighteous: the wisdom of God is against us, because we have walked as fools, and not as wise men. The holiness of God is against us, because we are unclean, conceived in sin, and born in iniquity. The truth of God is against us; for omnis homo mendax, every man is a liar; The power of God is against us, because we have forsaken him the fountain of living water, etc. The Patience of God is against us, because he is a God that loveth not iniquity, neither shall evil dwell with him; he hateth all those that work wickedness. Only Mercy is our friend, that maketh Christ our justice, our wisdom, our sanctification and redemption; that maketh truth perform gracious promises, and his power becometh our protection, his patience our peace; Divitiae misericordiae, riches of mercy. This seemeth to excellent use; 1 To assure to us the favour of God, 1 Use. because it is built upon the foundation of God's mercies, of which David saith, The mercy of God endureth for ever, his mercy is everlasting. The knowledge of salvation given by the remission of our sins is, Through the tender mercy of our God, Luk. 1.77, 78. whereby the dayspring from on high hath visited us. So that if God be angry with us for our sin, yet his wrath doth not burn like fire; but as he said of Solomon, I will chasten him with the rods of men, but my mercy will I not take utterly from him. 2 It seemeth to rebuke those that put their trust in humane merits, or works of the Law, they that come to God for wages, forsake their own mercy; nothing so contrary to Divine mercy, as humane condignity. 3 Because here is anger and mercy together, 2 Cor. 1.3. Napu. 1 2. this killeth all presumption, for he that is called The God of mercies, is called a jealous God, and a furious Avenger. And the rods of men well laid on will smart, and draw blood. 4 This inviteth to new life, because, The goodness and mercy of God leadeth to repentance, and the Crown of it. Rom. 2.6. 5 we have so much need of mercy our selus, let us show mercy unto others. Estote misericordes, ut pater vester coelestis, be ye merciful, as your heavenly father; for there shall be judgement without mercy to him that showeth no mercy Christ abideth yet naked, and sick and imprisoned, and hungry and thirsty, in our poor brethren, as his mercy embraceth us, so let our mercy embrace him, that he may say, esurivi & pavistis, I was hungry, and ye fed me. Ver. 3. God came from Teman, and the holy one from mount Paran, Selah. His glory covered the Heavens, and the Earth was full of his praise. 4 And his brightness was as the light, he had horus coming out of his hand, and there was the hiding of his power. 5 Before him went the pestilence, and burning coals went forth at his feet. THe second part of this Psalm doth contain a celebration of the praises of God, Vid. divis. p. 23. which also doth declare upon what grounds, the Church in affliction and captivity doth put trust in God. The whole Section is a commemoration of the great power and glory, and power and mercy of God shown in behalf of his own people, v. 3, 4, 5. ad finem, v. 15. 1 In his coming to them from Paran and Teman. 2 Of the same power and glory declared in giving of the possession of the land of Canaan to Israel. 3 In the dismay of the Nations, v. 7. 4 In the marvellous Water-works, 8, 9, 10. 5 In their great victories within the Land. I begin at the first; God came from Teman, and the holy one from Mount Paran. The best exposition that I do find amongst many, of these words, is, that here is remembered the coming of God to Israel, when he gave them the Law written in two Tables of stone, with his own hand. For God came then from Teman and Paran: Paran was a great mountain near to mount Sinai, but Teman signified the South; so God came from the South, thence came God to give Israel his Law, wherein he did express himself the King of this people, by coming so near to them, by showing himself so openly, and by revealing his will to them so plainly. This was so great a favour done to them, that he addeth Selah, which word is only used in David's Psalms, and in this Psalm, and the word in the judgements of the learned is sometime vox optantis, the voice of one that wisheth, equivalent to Amen, or vox admirantis, the voice of one admiring, showing some special matter, or vox affirmantis, of one affirming, avouching what is said, or vox meditantis, of one meditating, requiring consideration of what is said. But withal, it is a rest in Music. Jerome saith, it is, commutatio metri, or vicissitudo canendi, his glory covered the heavens, and the earth was full of his praise.] And His Brightness was as the Light,] he meaneth the brightness of that glory wherein he appeared, when he gave the Law set forth. Exod. 19.16. For there were Thunders and Lightnings. He had Horns coming out of his hands,] by Horns, in Scripture, strength is signified, the horn of salvation is the strength of salvation, the exalting of the horn is the advancing of power, and these are said to be in his hands, because the hands and arms are called the strong men in the body, they are the instruments of power. And there was the hiding of his power,] there in that apparition, God did hid his power from the rest of the world, and declared it particularly to his Church, as David saith. He hath not dealt so with any nation, and as for his judgements, Psal. 147.20. they have not known them. Before him went the Pestilence,] and burning coals went forth at his feet.] His meaning is that God then declared himself mighty in the punishment of his enemies, and the enemies of his Church, for under these two kinds of punishments by pestilence and fire, he showeth that God hath the command of all the instruments of wrath, of which these two, by plague and fire, are the most licking and devouring, putting no difference where they go. And this hath reference to the many plagues wherewith he punished the Egyptians, when he brought his people from the land of Egypt, from the house of bondage. The sum of all is this, that God hath declared himself glorious. 1 In his special favour to his people. 2 In his just vengeance. From whence these points of doctrine issue. 1 That the consideration of God's former mercies, doth strengthen faith in present tribulations. 2 That the Church of God hath a special interest in the power and protection of God. 3 That God is armed with power to punish evil doers. 4 That in all this God was glorified. First, the consideration of former mercies doth strengthen faith in present troubles. Therefore do they commemorate the manner of God's glorious coming from Teman and of Paran, wherein he had glory in the heavens, and praise upon the earth. David did make good use of this point often. For when my distress came, he found comfort in this remembrance. Now thou art fare of, and goest not forth with our armies. Thou makest us turn back from the adversary, Psal. 44.9.10. and they which hate us spoil for themselves, etc. To comfort this affliction, he beginneth that Psalm. We have heard with our ears, O God, and our fathers have told us, what thou didst in their days, and in the times of old. How thou didst drive out the heathen with thy hand, and planted them, etc. So, Psal. 74 9 again, complaining of great afflictions. We see not our signs, there is no more any Prophet, this is his comfort. God is my King of old, working Salvation in the midst of the Earth. Thou didst divide ehe Sea by thy power, etc. So again, Psal. 77.2. In the day of my trouble, I sought the Lord, my soar ran, and ceased not, and in the night my soul refused comfort. Then I considered the days of old, Verse 5. Psal. 4.1. and the years of ancient times. Thou hast enlarged me when I was distressed. The reason why this doth minister comfort to the Church, 1 Reas. is, because we have learned that our God is constant in his love, whom he once loved, he ever loveth; for he is without variableness, and shadow of changing, as the Apostle and the Psalmist saith. But thou art the same, & thy years shall have no end. Ps. 102.27.28. The children of the servants shall continue, and their seed shall be established before thee. The goodness of God endureth continually. Psal. 52.1. Reas. 2. Because the commemoration of former benefits is a work of thanksgiving and praise, and that is the highest service that we can perform to God in his worship, this is, Sicut in coelo, it is heaven upon earth; For it is a good thing to give thanks unto the Lord, and to sing praises to the Name of the most High. Psal. 92.1. Ps. 50.23. It is good for God, for, He that offereth me praise glorifieth me, and for that he made us. It it good for us, for, with such Sacrifices God is well pleased; there is our happiness, for in his favour is light. Reas. 3 Again, the thankful commemoration of former mercies of God to us doth draw on new benefits; for thanksgiving as it is God's crop which he gathereth from us of the seed of his many favours, so it is our seed which we cast into the ground of God's kindness, and it bringeth us an harvest of new blessings. Every man thinks his seed well bestowed in good ground that yields an increase, and God hath said; Them that honour me I will honour. 1 Sam. 2.30. This point is of excellent use, Use. to stir us up to a wise consideration of the constant love of God, to such as fear & serve him. Benefits are soon forgotten, therefore, as David saith, I called upon the Lord in my trouble, so he stirreth up himself to thankfulness; My soul praise thou the Lord, and forget not all his benefits, He found great comfort in this looking back. When he undertook Goliath, and Saul discouraged him as unable for it, he looked back to the time past, and remembered how God had delivered him from a Lion, and a Bear, and from that experience of God's good help, he resolved to attempt the uncircumcised Philistine. And in his declining years, when age grew upon him, he comforted his drooping spirits thus, Thou art my hope, O Lord, God, Psa. 71.5. even my trust from my youth. Upon thee have I been stayed from the womb, thou art he that took me from my mother's bowels. Cast me not off in the time of age, forsake me not when my strength faileth. There be three sorts of men that do even run themselves upon the edge and point of reprehension, we cannot here forgive them a chiding. 1 Those that, tanquam prona pecora, as grovelling beasts do look only upon the time incumbent, mistaking St. Paul, who saith, I forget that which is behind. Lyranus understandeth him, legalia & terrena. Theophilact better: Praeteritarum virtutum nihil reminiscor, nec memoria repeto, Phil. 3.13. sed ea omnia post tergum relinquo. So we must forget all the good we have done, as being short of perfection, that we may mend our pace in the ways of God's Commandments. But the Apostle did look back to times past, to see what Christ had done for us, how he loved us when we were his enemies, how he washed us in his blood, how he forgave him his sins, and how he obtained mercy of him, because what he did, he did it ignorantly through unbelief. 2 Those also are here reproved, who look only to the time past, and see therein nothing but Gods temporal favours, but regard not the times present, and consider not Gods spiritual graces Some that lived in the time of Popery, do praise those days: then was good house-keeping, easy rents, a constant fashion of apparel; that many Gentlemen had the lands of their grandfathers in possession, and their on their backs; then was no seeking of reversions, or buying of offices, no market of Church-livings. Israel did so: Remember the fish that we are in Egypt for nought, the Cucumbers, and the Melons, and the Leeks, and the Onions, num. ●1. 5. and the Garlic. I deny not, but when the people of this Land were fewer, and the vanity of the pride of other Nations, and many of their foul sins kept home, and were not imported hither, there were better times for the belly then these are. But let us see the state of souls at that time, they were then in the house of bondage, under Pharaoh of Rome: Beef and Mutton, Wheat and Barley were cheap: but the two Testaments, the two breasts of the Church, were like a Fountain sealed up, and like a Garden enclosed. But when Queen Elizabeth began to rest in this Hemisphere, like the Sun to run her race, she turned that night into day, and maintained this light till she was taken up into heaven; and she that was a shining star on earth, and blest the Church of God here with benign aspect and influence, was made a glorious ever blessed Saint in heaven. In the beginning of her reign, God came from Teman: The Holy one from mount Paran; God revealed himself in the glorious Sunshine of his Gospel of peace. 3 They are also reproved, who out of too much forecasting fear of the times to come, do quite forget both the former and the present mercies of God, and astonish themselves with representations of hideous forms of ensuing dangers. The God that gave us his light of Truth, and hath continued it so many happy years of peace amongst us, hath begun, he will also make an end; by this light, no doubt, many faithful souls have found the way to the throne of grace, whose continual prayers to God for the happy estate of his Church, are able to make this Sun stay his course, and not withdraw his light from us; their prayers and devotions know the way to heaven so well, and plead the cause of the Church so effectually, that we have cause to hope, that the goodness of God which endureth, yet daily will not fail us, but that we shall fee it, and taste of it, in this land of the living. Once, let us remember, under whose shadow we live, a learned gracious King, who hath seen into the darkness of Popery, and laid it open, no Christian Prince so much, no Christian more: he hath put his hand to the Plough, and he cannot forget Lets Wife. Let us not make ourselves certain afflictions, out of uncertain fears, and draw upon us the evils of to morrow, For sufficient for the day is the evil thereof. Queen Elizabeth, brought into this Church and Land, True Religion and Peace, King James hath continued it, let us be thankful to God for it, and let us be ever telling what the Lord hath done for our souls: Let not our unquiet wranglings amongst ourselves provoke the God of Peace against us, neither let our busy eavesdropping the counsels and intendments of State which are above us, and belong not to us make us afraid, our work is, In all things to give thanks, For what we have received already, for what we do possess and enjoy: and pray continually for that we would have, for all men; especially for our King, that under him we may lead a quiet and and peaceable life in all godliness and honesty: 1 Tim. 2.2. and then, Rejoice evermore, Rejoice in the Lord, and again, I say rejoice. He that came from Teman and Paran, to a people, that sat in darkness and in the shadow of death, and gave us light, hath ever since so supplied us with oil, that we may say, difficiunt vasa, the want is on our part, for truly God is good to Israel, to all such that have faithful and true hearts. To this end, let me stir you up to a remembrance of the times past, beginning at the Initium regni November, 17, in Anno, 1558. for so long hath this Sun of righteousness shined clear upon our Church. 2 Doctr. The Church hath a special interest in the power and protection of God, gathered from hence, he had horns coming out his hands, and there was the hiding of his power. There is a power that God openly showeth, and that is extended to an universal protection of all the works of God's hand, but there is a power that he hideth, and that is his special protection of his Church. 1 He protecteth them, David gives them a good instance in the former mercies of God to this people. When they were yet but few, and they strangers in the land. 1 Ch●on. 16.19. And when they went from nation to nation, from one Kingdom is another people. He suffered no man to do them any wrong, but reproved even Kings for their sakes, saying, Touch not my anointed, and do my Prophets no harm. And the Psalmist can give no other reason of this special protection, but on God's part, because he had a favour to them; and on their part, that they might keep his statutes, and observe his laws. And these be motives that establish God's protection upon his Church, in all the ages thereof. His mercy and our obedience, which lesson if we take out well, we shall learn thankfulness to him for his favour, and holiness in our lives. And this is that godliness, which hath the promises of this life, and that which is to come. 2 He hideth the horn of our Salvation. 1 From his Church, in some measure, to keep us from presumption, so that we do often rather believe than feel the loving kindness of the Lord, and to stir us up to prayer, for the more we are made sensible of our wants, the more are we provoked to invocation of the name of the Lord. 2 From the world, that hateth his Church, that they may fulfil their iniquity, and declare their uttermost malice against the Church, and when he had suffered PHARAOH and his host to follow his people of Israel into the red Sea, and there taketh of their Chariot wheels, than they shall see it and say, we will fly from the face of Israel, Exod. 14.25. for the Lord fighteth for them against the Egyptians. Great is the profit of this point in the case of those spiritual desertions, Use. whereby God for a time seemeth to forsake his own children. Well are they described by Gods own mouth. For a small moment have I forsaken thee, but with great mercies will I gather thee. Isa. 54.7. In a little wrath, I hide my face from thee for a moment, but with everlasting kindness will I have mercy on thee, saith the Lord, thy Redeemer. Which showeth that the hiding of God's protecting power, is not total, but partial, for it is in a little anger, and it is not final, but temporary, for a small moment. 1 In outward things. In the example in my text, God hide his hand in his bosom, & the horn of his Salvation was almost all out of sight for the space of 70 years, during the captivity of the Church. So many of God's dear Servants drink deep of the bitter cup of affliction, suffering the contempt and injuries of the world, in bonds, imprisonments, oppressions, scourges, such as the world is not worthy of: yet do they not want a secret feeling of the power of God's protection, quickening their patience, and reviving his own work in them, in the midst of the years. 2 In spiritual graces. Sometime God taketh away from his children their feeling of his love, and of the joy of the Holy Ghost, and that they find with much grief. 1 In the oppression of the heart with sorrow, wherein they feel no comfort, as David; My soar ran, and ceased not; my soul refused comfort. Psal. 77.2, 3. I did think upon God and was troubled. In the ineffectuating the means of salvation for a time. For many holy zealous souls desirous to do God good service, do complain, that they hear the Word, & do not profit by it, they receive the Sacraments, and do not taste how sweet it is; they pray, but they feel not the Spirit helping their infirmities; they give thanks and praise to God, but they do not feel that inward dancing of the heart, and jubilation of the soul, and rejoicing in God, that should attend his praise, yea, rather they perceive in themselves a going backward from God, as the Church complaineth. O Lord, Isa. 63.17. why hast thou made us to err from thy ways, and hardened our heart from thy fears? 3 Sometimes when we have the zeal of God's glory, and a strong desire to serve him, we feel a failing in the act of obedience, and as the Apostle complaineth, when we delight in the Law of God concerning the inner man: Rom. 7.22 We find another law in our members rebelling against the law of our minds, and leading us captive to the law of sin, which is in our members: for, Sometimes, when we set and dispose ourselves to the worship of God in prayer and thanksgiving, or to the hearing of the Word, either a covetous or a wanton, or an envious, or an ambitious thought thwarts us, and carries us quite away for a time, and we have much a do to redeem ourselves from it. 4 Sometimes we do feel such want of the Spirit of God in us, that Satan takes advantage thereat, persuadeth that God hath forsaken us: and thus many of God's dear children feel the bitterness of despair for a time, in which agony, Job cries, For the arrows of the Almighty are within me, Job. 6.4. the poison whereof drinketh up my spirit, the terror of God do set themselves in array against me. In this fit of deep agony some have died despairing and blaspheming the name of God: some have done violence to themselves, and have died of their own hand, of whom let christian charity hope the best, seeing, that God hideth the horn of his salvation out of sight. Therefore David prayeth, O forsake not me utterly, Ps. 119.8. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, usquè valde, as our English overlong, for the word utterly, is somewhat too full of fear, and the hiding of this power, giveth hope to the distressed, the light will rest in darkness. 3 Doctr. God is armed with instruments of vengeance to punish sin, pestilence, and burning coals. The 10 plagues of Egypt do prove this and the destruction of Pharaoh & his host in the red Sea. And lest the Church should presume too far upon his favour, the story of the passage of the children of Israel, from the Land of Egypt to Canaan is full of examples of terror to evil doers, which the Apostle doth urge and press to the Corinthians, and giveth them warning of the wrath to come. For he saith, 1 Cor. 10.5 first in general terms, that with many of them God was not well pleased, for they were overthrown in the wilderness. And in particular, he nameth some sharp judgement, For fornication, Vers. 8. Num. 25.9 there fell in one day twenty three thousand. That was the plague, and St. Paul speaks within compass, for we read 24000. For tempting: Verse 9 Num. 21.6 Verse 20. of God, they were destroyed with serpents: these were the fiery serpents. For murmuring they were destroyed of the destroyer, which I understand the plague. Those men which did bring up the evil report of the Land, num. 14.37. died by the Plague before the Lord. David describing the judgements of God in those days, saith; Ps. 106.18. Num. 16.31. A fire was kindled in their company, and burnt up the wicked: meaning the 250 that offered incense, who murmured against Moses and Aaron. Thus you see, how the pestilence still walked before him, and burning coals at his feet. Not only without the pale amongst the enemies of his Church, but within foul amongst such, as were reckoned with the Church. In which course of powerful justice, 1 Reas. he hath still gone forward to put the sons of men in fear, that they may know they are but men, and that they may not dare to resist the right hand of the most High. For Satan doth still suggest that God is merciful, and so animates sinners to do evil, by feeding their presumption. Therefore the children of God, who set God always before their eyes, do not only behold him as he is togatus in peace, or as he is rogatus easily entreated, but as he is oculatus to behold, and aculeatus to sting sinners, it is the voice of the Church. In the way of thy judgements have we waited for thee: Isa. 26.6. this keepeth children in awe, this showing of the rod saves them many a swinging, and for the ungodly of the earth, it filleth them with the terror of the Lord, they dare not do all that they would, for fear of the pestilence that destroyeth at the noon day, and for fear of stirring these coals at the feet of God, which can so soon overtake them. So God hath these judgements at hand, to put men out of hope of impunity, which is the greatest flattery to soothe up sin, that is; The false Prophets seduced the people of God, saying, peace, peace: Ezek. 13.10 and thereby, They strengthened the hands of the wicked, Verse 22. that he should not return from his wicked way, by promising him life. It is said of the Magistrates of the earth, That they do not bear the Sword in vain, and can we think that this supreme Lord of all doth carry these rods of vengeance so near him; the Pestilence before his face, and these burning coals at his feet for nothing 2 He nameth these two judgements for all, 2 Reas. because they be of sudden dispatch, and of quick execution: the plague we do know how speedy it is in a work of destruction, three days pestilence swept away threescore and 10000 in David's time. We cannot forget what desolations it hath made in this our great City, and what terror it made all the Land over. Fire is a merciless Element, sudden and cruel in consumption of all combustible matter, the Apostle chose that resemblance, to express God in a fury, Deus noster ignis consumens, Our God is a consuming fire. Here is not only the violence of wrath, 1 Thess. 5. but the suddainess also expressed, the last fire that shall destroy the world, shall come as a Thief in the night, as that shower of fire and Brimstone fell upon Sodom. This teacheth the man of earth, 1 Use. who is but man to fear when the plague cometh, to consider that he is but stubble; and therefore not fit to encounter this fire, he is but man, and not fit to meet this devouring pestilence; therefore let him not provoke the God of this power, let him not stir up these coals, nor awake judgement, rather let him quench this fire with the tears of true repentance. As Christ said to the Church of Sardis, Remember how thou hast received and heard, R●v. 3.3. hold fast and repent, if thou wilt not watch, I will come to thee as a thief. It is not the way of peace to put away the evil day, Amos 6.3. rather let us put away the evil, and break off our sins by repentance, that we may obtain mercy in the time of need. He that hath such ready instruments of wrath to punish sin, is not to be dallied with, he may surprise us on the bed whereon we study mischief; he may meet us at the door when we are going forth to act it, he may overtake us when we are upon the way, he may cut us off in the act of sin, and bring us from the fact to judgement. And how soever his mercy hath the name above his other works, and his patience and long suffering be the fruits of his mercy, yet he never had mercy enough to swallow, or consume either his justice or his truth. He hath diverted his plague often, he hath sometimes called it in, and long he keepeth it in, for that he expecteth repentance, but he hath never turned it out of his service, but hath it always before him, he hath also turned his fire another way, that it might not come near the Tabernacles of the righteous; but he hath never quenched it, it is always at his feet, if he moveth that moveth with him, the Rainbow about his head is the joy of his Church, the coals of terror at his fire, are the terror of the wicked. 2. We have also our lesson herein, Use 2 2 Cor. 5.11 for the Apostle saith; Knowing therefore the terror of the Lord we persuade men, but we are made manifest unto God, and I trust are made manifest also in your consciences. We find this danger in sin, and this severity in judgement; thereupon we persuade men to a conscionable course of life, such as may keep them unspotted of the world. If we do not acquaint you with the terror of the Lord, and show you the pestilence that walketh before him, and the burning coals at his feet, God will right himself upon us, for as he told his Prophet Ezekiel, so he will deal with us. Son of man I have made thee a watchman to the house of Israel, therefore hear the word from my mouth, Ezc. 3.17. and give them warning from me, When I say to the wicked, thou shalt surely die, and thou givest him not warning, nor speakest to warn the wicked from his evil way, to save his life, the same wicked man shall die in his iniquity, but his blood will I require at thy hand. This excuseth us to you, when we preach the rod of God, even pestilence and coals of fire, that this is not our fury and railing, as some call it, but it is the wrath of the Lord against sin, and if we temper a bitter potion for you to drink, it is not poison but medicine, and it is ministered to you, as God himself saith, to save your lives, that you may not die in your sins, it is the therapentique physic to heal your souls, it is prophilactique to us, to prevent disease, that we perish not for your unreproved sins. The arrows of vengeance are aimed at your sins, that you may kill sin and save the sinner alive, Cry therefore, Spare us good Lord. 4. Doct. God is glorious in heaven and in earth for this: Heaven is covered with his glory, and the Earth is full of his praise. This is the confession of David; O Lord, how excellent is thy name in all the Earth, Psa. 8.1 who hast set thy glory above the heavens. What need we any more reason to think this his due, Reas. 1 then these two; 1 His name only is excellent, his glory is above the Earth and Heaven. Here we are sure we cannot overdo in matter of praise and glory: the Angels and Saints do him that service, and cover the heaven with the praises of God, Psa. 148.13. for his love shineth to his Church; and we pray Sicut in Coelo, as in heaven. He also exalteth the horn of his people, Psa. 14.3. the praise of all his Saints. Let not us sit out when all join to glorify God, Use. let not any of us like the fleece of Gideon be dry, when all the floor is watered with the joys and jubilations of the Church. David is not content with a bare praising of the name of God, as they that say always. The Lord be praised, but he requireth both a song, Ps. 149.1. Canticum novum, a new song, and that in the congregation of the Saints. He also requireth a dance, Verse 3. he requireth also instruments of music, he gives reason. He would have us delight in the service that we do to God, therefore he addeth. The Lord taketh pleasure in his people, Verse 4. he will beautify the meek with Salvation. Let the Saints be joyful in glory, Verse 5. let them sing aloud upon their beds. Let the high praises of God be in their mouth. Verse 6. This is that which this example requireth, not to be shallow and sleight in the promises of God, but to strain ourselves to the uttermost: the inward man of the heart, the voice, the hand playing, the feet dancing, till we cover the heaven, and fill the earth with his glory. Verse 6. He stood and measured the earth, he beheld, and drove in sunder the Nations, and the everlasting Mountains were scattered; the perpetual hills did bow: his ways are everlasting. 2 HEre is a commemoration of the power and glory of God, in giving to his Israel the Land of Canaan, for their possession. Divers judgements have made divers constructions of these words. Mr. Calvine is of opinion, that they declare God in his glorious Lordship, over all the world, for as David, when he should come to be absolute Monarch of Judah and Israel, said, I will rejoice therefore, and divide Shechem, and meet out the valley of Succoth, etc. So God is here declared absolute Monarch▪ in this phrase of measuring of the earth: as David would cast his shoe over the Philistines would rejoice: So God is here declared Conqueror of all by dividing in sunder the nations, etc. St. Augustine turns all into Allegory, and applieth it to Christ. You remember, how before, I found that the Church doth comfort their present miseries, with remembrance of God's former mercies, therefore I choose to keep pace with the story of God's former mercies to his Israel. And as before he spoke of the coming of God from Teman and Paran, when he appeared glorious to them in giving the law, so now he comes to another powerful mercy, that is, when he gave them the promised Land, for than he that went before them all the way of their journey in their removes, now stood still, as declaring that now they were come to the land of their rest, as he had promised it. And there, He measured the Earth, it is ascribed here to God, that he divided the land amongst the Tribes, because it was done by lot, wherein not chance, but God answered. This hath reference to that story which we read Joshua 5. for when the people were entered into the land of Canaan, and were come so far in to it as gilgal, that the Ark of God was settled in Gilgall. Then God commanded the Sacrament of Circumcision to be revived, which in the whole journey between their coming out of Egypt to this place had been omitted, so long was it omitted, because of the journey that there entered into Canaan, but two of all that came out of Egypt, who had received the Sacrament of Circumcision, who were Caleb and Joshua. Now all the males are circumcised at Gilgall, there the children of Israel kept the Passeover, and there they began to eat of the old provision of corn, that they found in the land, and as soon as they had eaten thereof, Manna ceased, and there, Verse 13. There stood a man over against him, with his sword drawn in his hand, to whom Joshua went, and said unto him. Art thou for us, or for our adversaries? he said, nay; but as a Prince of the host of the Lord, am I now come, and Joshua fell on his face, and did worship. Compare that story with this text, and you shall see that this man that stood before Joshua, is he that stood in my text, and after measured the earth: and so Joshua conceived him to be, else he had not worshipped him, for Joshuah was not to learn that Angels are not to be worshipped. So this place will not help the Church of Rome for the maintenance of the worship of Angels, though Lyranus say, that it was adoratio duliae, quia cognovit eum esse Angelum. The man that stood there was that Son of man, that Prince of the Lords Armies, which brought Israel out of the Land of Egypt, out of the house of bondage. And he stood there, for there was the Ark settled, and the Sacrament revived, and they were at home when they began to feed upon the provision of the promised Land: and next it followeth, that He measured the Earth. For in the next Chap. Jericho was taken; Chap. 8. Ai is overcome; and shortly after the land is measured, and by lot assigned to the Tribes. The Nations are driven in sunder:] for they took and destroyed Jericho: Ai, and the five Kings that made war against Gibeon, as David saith, He cast out the Nations and planted them in. Then the everlasting mountains were scattered, and the perpetual hills did bow. These titles and attributes of Everlasting and Perpetual, are in true propriety of sense only belonging to God, but this is a poetical and figurative hymn, and by an Hyperbole, these words do signify the mighty power of God, who stooped these unconquered mountains, fixed and settled in their places, to the obedience of his people, and brought the strength of the land into their subjection. Declaring that by no strength of their own, they got the quiet possession of that land, but they received it of the gift of God, who subdued the impregnable strength to their hand, and gave them victory, for it followeth; His ways are everlasting] that is, as David doth render it; He doth whatsoever he will. He long before promised Abraham this land, and though the posterity of Canaan have held the land in possession for many ages, yet there is no prescription against God: Nullum tempus occurrit regi, he will go in the way, that the counsel of his wisdom hath long ago trodden out for them. There was an old curse which lay in the deck, and slept all this while, ever since I'm the youngest, the son of Noah, discovered his father's nakedness, for then Noah awoke and knew what his sons had done to him, and he said, Cursed be Canaan, that is, Let a curse fall upon the posterity of Cham: these be the ways of God, for the issue of Shem drove out Canans seed and possessed their Land. Here is another argument drawn from the same head with the former; for the Church doth comfort her itself in present misery, by remembering what God did for them, in giving to them the possession of the promised Land, which is wholly ascribed to God, as the Psalmist; For they got not the Land in possession by their own sword, Psal. 44.3. neither did their own arm save them: but thy right hand, & thine arm, and the light of thy countenance, because thou hast a favour unto them. This commemoration of Gods settling them in the promised land serveth to comfort the captivity of Israel in Babylon, because it teacheth them; 1 That their tenure of that land howsoever interrupted by calamities and deportations is a good tenure, they hold it by the free gift of God, who is able to maintain the right of his donation against all. 2 That there is no counsel or strength against the Lord, for he that can subdue mountains, & eternal hills, and he whose ways are everlasting, is not to be resisted. From which premises they conclude, comfortably, that they shall have their land again, and that their enemies shall not be able to keep them out of it with all their strength. For God did not do so great things for them, to plant them in Canaan, for no long time his standing there: as if he would say, now I have brought them to their rest. His driving out of the Nations to make them room, his scattering of the mountains and bowing of the hills, all this was not done that Israel might hold the land of promise no longer: for the promise was made to Abraham, and St. Matthew saith, Ma. 1.17. that from Abraham to David are 14 generations: and from David to the deportation into Babylon 14 generations; there were from the promise of this land to the captivity but 28 generations: and the first 14 generations from Abraham to David were well spent, before the land was possessed; and so much God foretold Abraham, and four hundred years' delay, and expectation of the promise we have hereof from the mouth of God to Abraham, Goe 15.13. before they should come out of Egypt: and thirty years, were found added to that reckoning before they had a deliverance, and forty more spent in the wilderness, four hundred and seventy years, which will make up much of the time between the promise and the possession of this land, that is, four of the generations. Compare this with the promise of this Land, and you shall find it so. But in the fourth generation they shall come hither again. Goe 15.16. Now, for the term for which they should have this land, that is set down before. For all the Land which thou seest, Goe 13.15. to thee will I give it, and to thy seed for ever. Yet we find that for 70 years, they lost the possession of their land being carried captive into Babylon, and our Church stories, and the histories of the heathen writers old and modern, do show that the Jews have lost this land almost 1600 years; which may seem to frustrate that deed of gift in respect of the term, and so it doth for matter of fact, for matter of right it is questionable, and thereupon, some have determined: 1 that that Land is by right as yet belonging to the seed of Abraham, by virtue of that promise. 2. That in the last calling of the Jews, it shall be restored to them again, and that the Commonwealth of the Jews shall be resettled there before the end of the world, as it was after the return from the captivity of Babylon, so that though there have been interruption of possession for so many years, there shall be no impeachment of title, but their right doth run on, till the time appointed for the restoring of them. Concerning the calling of the Jews, and the restoring of them to the Church, St. Paul hath prophesied so plainly, Rom. 11. as there can be no doubt thereof. But for the restoring of them to the land of promise, we have no good ground in holy Scripture. 1 Because they have forfeited their estate therein, which they held with condition of obedience. When thou shalt beget children, Deut 4.25 and children's children in the land, and shalt have remained long in the land, and shall corrupt yourselves; and make a graven image or the likeness of any thing, and shall do evil in the sight of the Lord thy God to provoke him to anger. I call Heaven and Earth to witness against you this day, that ye shall soon utterly perish from of the Land, whereunto you go over Jordan to possess it, ye shall not prolong your days upon it, but shall utterly be destroyed. And the Lord shall scatter you among the nations. This is not without hope, for as by sin they lost their inheritance there, so by repentance it was recoverable. When thou art in tribulation, Verse 3. and all these things are come upon thee, even in the latter days, if thou turn to the Lord thy God, and be obedient to his voice. He will not forsake thee, nor destroy thee, nor forget the Covenant with thy Fathers. This proves their tenure conditional, and their restitution to this land after their return from captivity was also upon the same condition of obedience, as appeareth in the words of Christ. How often would I have gathered thy children together, Mo●h. 23.37, 38, 39 even as an hen gathereth her chickens under her wings, and ye would not. Behold, the house is left unto you desolate. For I say unto you, you shall not see me henceforth, till ye shall say, blessed is he that cometh in the name of the Lord. That place is plain, that the habitation of Jerusalem, that is, Domus vestra, and the temple of which our God said, Domus mea, now become by abuse Domus vestra, shall be desolate till the second coming of Christ. 2 The Prophecies do speak plain. Thus saith the Lord of hosts, Jer. 19.11. even so will I break this people, and this city, as one breaketh a potter's vessel that cannot be made whole again. My conclusion therefore is, that Though the argument drawn from the free gift of that land to the people measuring out the same to the tribes, do serve to comfort their captivity in Babylon, with hope of restitution, yet now in these times, and ever since the dispersion of the Jews for the cause of Christ, this can minister no comfort at all to that nation, to promise them their land again. I come to matter of instruction. 1 These words aim not at the general scope of this Section, in which is declared that, The remembrance of God's former mercies is a sweet consolation of present afflictions. 2 Because he nameth the measuring out of the land of Canaan, to the tribes, the driving in sunder the nations, the scattering of the mountains, the bowing of the hills. 1 Docemur, We are taught, The best form of thanksgiving is that which maketh particular commemoration of the mercies of God to his Church, or to any member of it. 2 That the matter of thanksgiving is an acknowledgement of all benefits, as received from the hand and free gift of God. 3 From the phrase and manner of speech here used, we are taught, that figurative forms of speech, are in use in holy Scripture. In thanksgiving, 1 Doct. let us be particular in our commemoration, we have David's example for it. Praise the Lord, Psal. 103.2. O my soul, and forget not all his benefits: so he stirreth up himself to remember them, to remember them all. The two Psalms 105.106. are full examples of this particular thankfulness, and they are good guides to such as would learn it. This is necessary. Reas. 1 1 Because the more particularly we recount the favours of God to us, the more we discern God's love to us, as in the example of this people, Deut. 4. Moses saith. That God had done much for this people, never so much for any, read from Verse 32. ad finem 38. And all those favours grew out of one root, Because he loved thy Fathers. It is the Apostles note. Ecce quantam charitatem, behold, how great love. Sic Deus dilexit mundum, God so loved the world. 2 Seeing Gods temporal favours are not always bestowed in love, but are made rods to whip the ungodly, Reas. 2 this is a certain rule, that these favours of God are evermore tokens of his love to such as are thankful for them, and to none else. 3 They that keep an inventory of their receipts, Reas. 3 and are always reckoning and reporting the bounty of God to them, shall find that their receipts of favours have been more and greater than their issues of prayers. For how many great blessings have we from God, that we never prayed for, so that God giveth us much more cause of thanksgiving and praise of his name, then of prayer and supplication. 4 Thanksgiving is a work of justice: as David, Reas. 4 it well becometh the just to be thankful, and again, give to the Lord the glory due to his name, that is for every particular benefit, particular praise and thanks. Thanksgiving doth put us in mind of our unableness to requite God, Reas. 5 we cannot make him amends for his favours done to us, we shall find, that our welldoing extendeth not to him, we must therefore do good to all, propter Dominum, for the Lord. 6 Thanksgiving doth put us in mind of our unworthiness, Reas. 6 as Mephibosheth to David, What is thy servant, that thou shouldst look upon such a de ad dog as I am. Jacob, Non sum dignus, I am not worthy. David himself, What is man, 2 Sam. 9.8. that thou art so mindful of him? 7 If we will forget, God will remember us, as to David: Reas. 7 I anointed thee King over Israel, I delivered thee out of the hand of Saul, I gave thee thy Master's house, and thy Master's wives into his bosom: Domus Israel. Domus Judae. Surely, Use. we have not well taken out the lesson of thanksgiving to God, for to shuffle it up with general. God be thanked, for all comes, if but coldly, and is a poor rependam, for all the benefits bestowed upon us. St. Augustine upon those words of David: And forget not all his benefits, saith, pro quibus bonis? primo quia es, cum non esses, sedest & lapis, deinde quia vivis, sed vivit & pecus, sed fecit te ad similitudivem suam, suum exigit retribue ei similitudinem suam in te. Look to the common blessings of the God in general: upon the Church in which thou livest, pay God his debt for the good he hath done, before thou find fault with the defect in it: recount what he hath done for the Commonwealth in which thou livest. Look home to thine own family, to thine own person: recount thy spiritual graces, thy temporal blessings: consider what God hath given thee, what he hath forgiven thee, the preventions, the subventions of his love: what spiritual, what temporal evils thou hast either not felt by his keeping of thee, or escaped by his delivering of thee: and to all, and to each of these say; The Lord be thanked. It is a small duty that is required of us, to repeat what God hath done for us. 2 Doct. He stood and measured the Earth, he drove asunder the Nations, he scattered the everlasting mountains. Here we are taught to give the whole glory and praise of all good to God. We know that Joshua brought this people into the promised land, that he caused the land to be measured, that he led them against the Inhabitants of God, and that the people of God did valiantly; yet, Not unto us, not unto us, but to thy name give the praise. We need no other reason for this Doctrine, then that of St. James, Reason. For every good and perfect gift cometh from him Thanks are given to creatures as the ministers and instruments of God, by whom he worketh the good pleasure of his will, but none hath a proper right to them but God only. The Lord giveth, the Lord forgiveth: in both he useth the ministerial means, for both he must be thanked. 1 This serveth to inform our understanding in the truth of this Doctrine, Use 1 because the ignorance hereof is the mother of unthankfulness: It is God's complaint: The Ox hath known his own, the Ass his master's Crib: but my people do not know, Isa. 1.3. etc. It was charged on them in Hosea. She did not know that I gave her corn, and wine, and oil, Hos. 2.8. and multiplied her silver and gold. 2 This serveth to reprove all those that ascribe the benefits which they receive to themselves, Jer. 2.8. like them in the first Chapter of this Prophecy, that did sacrifice to their net, Hab. 1.16. and burn incense to their drag, because by them their portion is fat, and their meat plenteous. 3 This reproveth them that murmur, for seeing God is the Author and giver of all good, we must seek all from him, but we must not be our own carvers, we must learn to abound if the Lord giveth, and to want if the Lord taketh away. 4 This chideth those that repine at common blessings, when they do abate any thing of their own particular profits. Of this God hath given us a fearful example, for the last year our portion was fat, and our bread plenteous, great was the unthankfulness of many to God for it. Then the Landlord complained he could not have his rent: the Tenant that he could not pay it, plenty had undone him. Such is the unconscionable rack of rents, generally through the Commonwealth, that plenty is a punishment to many, even a sharp and smarting rod. And doth not God begin to visit our land with sudden dearth, how much of the hope of the earth doth now lie in steep in the drowned earth, never likely to pay the seed that the earth borrowed. It is time for the Lord to pull thy hand out of thy bosom, and to whet thy sword, when thy mercies become burdens to the sons of men. 5 This reproveth all those that study men, and tender all their addresses to them, seeing their advancement and establishment here on earth by the purchased love and favour of men, they seek not the Lord. Did ever age sow precedents so thick for posterity, of drooping, declining and falling greatness. Truly God is the Lord, and his name only is excellent; If God must have the glory, all that is done for us, whatsoever is done for us must be done by him, else it must needs miscarry. 6 This serves to establish the hearts of those who have obtained any competency for the support of this life with contentment, for if God be the giver of my daily bread, and if his hand do minister to my necessities, he knows best what state of life is fittest for me, I will not aspire higher: he knows how much will serve me, I will not covet more; this resolution will give thee much peace, For it casteth all thy care upon God, who will never leave thee, nor forsake thee. 7 This also stirreth us up to walk in the obedience of the Laws of God, for if we consent and obey, we shall eat the good things of the land; let us seek the face of God, and depend upon his providence for all things: let us consider the fowls of the air, and the lilies of the field, and wherein we are better than they, even in our reasonable service of God, & conclude, that God will not let them want any thing that lead a godly life: so will he furnish us with matter of praise, that we may ever be telling of his goodness from day to day. Unlawful and indirect means of bettering our estates, by corrupting of our consciences, do break our bags, and spring leaks in our Ships, that we and our good perish, but the fear of the Lord maketh us rich; and what wanteth in the peace of the world, is supplied in the peace of a good conscience. 3. Doct. Figurative speeches are in use in holy Scripture: this Text is full of them, so is this whole Psalm. I will only note these figures, which in this verse do offer themselves to us, for a taste. 1 It is here said that God stood. This is spoken after the manner of men, for when hearing and seeing, and smelling, and touching, and tasting, which are our senses are attributed to God: when our parts of body, our eyes, ears, mouth, hands, feet, arms are given to him: our motions: as setting, standing, rising, going, striking and such like are spoken of God, know that these be figurative forms of speech, wherein the holy Ghost doth retain our weak capacities, and under those forms of words, doth present to our understandings the unconceivable operations of the most high God. And let us take heed that we do not conceive God in our thoughts like to man in the structure and composition of the body as the Anthropomorphites did. For it is here understood by the standing of God, that when he brought the people to the promised land, there the progress ended, he stood there where he brought them to rest. 2 It is here said, that he measured the earth, that is, also a figurative manner of speaking, wherein that is charged upon him, which was done by his direction and warrant. 3 He beheld and drove in sunder the Nations. God is all eye, and beholdeth all things, all ear, and heareth all things; all hand, and maketh all things, and doth whatsoever he will: all foot and standeth in all places: he is here said to behold, which denoteth his provident care of his work, and he is said to drive in sunder the Nations, because he ordained their expulsion, and he gave commission for the destruction of them, that he might give their land, according to his promise, to his own people. 4 Where he calls the mountains everlasting and the hills perpetual, this is also a figure. For these be attributes only belonging to God to be everlasting and perpetual, and it showeth the stability and settledness thereof. 5 There is also another figure in the very name of mountains, for we must not literally understand that there was any violence offered to the mountains and hills, but thereby the strength and process and settled estate of those nations that dwelled in the land of Canaan, is signified, and so the scattering and bowing of these moutains, doth express the dispersion of those nations, or the bringing of them under the yoke of subjection to the people of Israel. 6 His ways are everlasting, this is also figurative, for by the ways of God are understood here the counsels and decrees of God, and his executions of his will, which are no sudden operations, but proceed from everlasting wisdom. And this is the wisdom of the Reader of holy Scripture, to observe, what is spoken literally, and what figuratively, else many errors and heresies may arise. As even in this attribution of the parts and motions, and actions of the body of man to God, the Anthropomorphites, not understanding the figure, did conceive God in body like to man. The heresy of transubstantiation grew out of the mistake of those words, hoc est corpus meum, this is my body, wherein the figure not observed, the Romanists do believe a real transmutation of the bread into the body of Christ: whereas that is to be understood only by sacramental representation, as as the sacrament of Circumcision is called the covenant of God in the flesh, and the water of Baptism, is called the laver of regeneration, being the sign and seal thereof. You know that when Christ said to his Disciples; Beware of the leaven of the Pharises: Mat. 16.16 they understood him not to speak figuratively, and said; It is because we have taken no bread. So when he said, Destroy this Temple: the Jews understood him of the temple at Jerusalem. The Scriptures of both Testaments, are full of examples of figurative speaking. The whole book of the song of Solomon, is a continued figure, and all the poetical part of holy Scripture abound therewith. The reasons why the wisdom of God hath thus expressed itself, are: 1 Because herein he would commend to us the use of that excellent science of the Rhetoric, which teacheth the use of figures, for there is no eloquence or oratory in all the wisdom of the world, comparable to the holy elocution of Scripture, the majesty whereof is such, that it convinceth the judgement of man, and maketh it to yield it to the breath of God. 2 Because this cripticall manner of speaking doth involve the secrets of God's wisdom in some obscurity, to stir up and awake our diligence in the search, that we may be put to it to study holy Scriptures, as Christ saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, search; for easy things do soon cloy us and make us idle. 3 Because this difficulty, doth put us to our prayers, to beseech God to open to us the secrets of his wisdom. 4 This makes us fear God, because the secrets of the Lord are only revealed to them that fear God. 5 This difficulty is so sweetened with the pleasant mixture of art, as it hath omne punctum in it, for it mingleth utile dulci. 6 It doth teach us to be spiritual, for the carnal man cannot perceive the things of God, because they are spiritually discerned, and the letter killeth, but the Spirit giveth life: this Spirit he hath left to teach his Church, and to bring all things to our remembrance. 7 This obscurity doth call upon us to set apart some time for the study and search of Scriptures, and we cannot employ our spare hours of leisure better than in this search, for here are the treasures of wisdom and knowledge, and these are able to make the man of God wise to salvation, perfect, then to throughly, perfect to all good works. 8 He hath distributed his graces in his Church accordingly, and hath ordained some to be teachers of others, whose whole time is consecrated to the study of this book of Scripture, that they may be able to understand this word aright: divide it aright to their hearers. Herein you have a great advantage, if you consider the goodness of God to you, for in one hour, you reap the harvest of our labours in many hours of our readings, of our inventions, judgements, search. These reasons I gather from Clemens Alexandrinus, St. Augustine, and St. Gregory, and some others. Use 1 This teacheth us that the worthy Minister of the Word must be no smatterer in those necessary arts and learning, which is helpful to the study of Divinity, for want whereof many bunglers handle the Word of God too homelily, and instead of giving a constant light do only make a blaze, which yet like one of our nightwalking fires devours more admiration, that the full Moon that shines all night long. Logic and Rhetoric, are two such necessary and requisite parts in a Minister, as without which, neither can the method of Scripture, nor the power of the arguments therein used, nor the clear interpretation of the words be given. Use 2 This teacheth the hearer and reader of the World, to put his strength to it, not to parrot the words of Scripture, but to study the sense thereof. St. Origen saith, that as man, so the whole Bible doth consist of a body and a soul, the body is the better, the sense is the soul of Scripture. That is the spiritual Manna that giveth strength to the weak, that is, the true Light that giveth understanding to the simple. Use 3 Let not this discourage any zealous Christian from exercising himself in the reading and study of holy Scripture: because we do confess, that the figurative forms used therein, do often make the Scripture obscure. For we do also affirm, that figures do sometimes give light to our apprehension, and make the mind of God better known to us: as when Christ saith; I am the good Shepherd: as David said, The Lord is my Shepherd: this doth make Christ better known to us in his careful protection of us, and his watchful keeping, and his plentiful feeding, and safe folding of us, and in such like. Now, because the Church of Rome, hath taken advantage of the obscurity of the Scripture, to forbid the translation thereof, into the vernacle tongues of nations, and to prohibit lay persons, or any other without special leave. Thus much I dare affirm, that holy Scripture are plain and easy in all dogmatic 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 withal we must consider, that there is a double plainness of Scripture. 1 Rational and Intellectual, which apprehendeth the true meaning of the words in Grammatical construction, in Logical composition, and in Rhetorical illustration, thus all the dogmatic part of Divinity is plain to a natural man, that is capable of these helps. 2 Spiritual and Metaphysical, which is, saving knowledge, and is the work of the Holy Ghost in us, making us thereby wise to salvation, this knowledge is both the daughter and mother, of faith, for by faith we hear the word, else it would not profit us, and by hearing cometh faith, else it were unfruitful. 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 easy, 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 affirm. Use 4 This serveth us for caution; 1 Though the Scripture be full of figures, let us not make figures where there are none, and strain plain and evident Texts from their genuine and proper sense, to foreign and far-fetched mysteries, as the Papist doth often. For when Peter saith, Ecce hic duo gladii, they understand the double power of Peter, and so of all Popes as his successors Ecclesiaticall and temporal; 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 Emperor 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 Emperor borrow all his glory of the Pope. Some of our own brethren have trodden awry in this way, for an Article of Faith lies 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 bore 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 contained 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 rendereth it. He descended into hell, that is, he was held captive in the grave, and lay in bondage under death for three days. 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 error of the Disciplies, to whom when Christ had spoken of restoring the Kingdom to Israel, they understood it literally, of the temporal Kingdom of the Jews, which was meant of the spiritual Kingdom of Christ. So the woman of Samaria thought Christ had spoken of an Elementary water, and the Capernaites mistake 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, etc. 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 Majesty 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 shown in the work. I saw the tents of Cushan in affliction. Who saw this? no the Prophet only, 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 terror 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 show, that though Canaan the son of Cham be only named in Noah's curse, yet the smart thereof should also light upon Cush also, and he should taste also of affliction. Again, herein the extent of this terror 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 near 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, but in the fields, and amidst their military preparations, when their tents were pitched, as it were in readiness to give battle: which is a Rhethoricall amplification of the greatness of their terror. My observation from this place in this; The power of God shown in the terror of the wicked, doth prove that there is a God, Doctr. and therefore no people on earth can be altogether ignorant of the Godhead. Why should the tents of Cushan be in affliction? Why should the curtains of Midian tremble? but that the fear of the Lord is upon them, God daunteth and dismayeth them. It was one of God's promises to his people; Ye are to pass through the coasts of your brethren the children of Esau, which dwell in Sen, and they shall be afraid of you. Deu. 2.4. This deliverance of Israel from Egypt was a most memorable act of God's power, and made his name great in all the earth; it followeth, He, (i.e.) Esau) knoweth thy walkings through the great wilderness: these forty years, V●r. 7. the Lord thy God hath been with thee, thou hast lacked nothing. Rahab that entertained the Spies whom Joshua, sent to view the Land of Canaan, saved them from the dangerous pursuit of the messengers of the King of Jericho: and she said to them: I know the Lord hath given you the Land, and that your terror is fallen upon us, Josh. 2.9. and that all the Inhabitants of the Land melt because of it. For we heard how the Lord dried up the waters of the Red Sea for you, when he came out of Egypt, and what you did to the two Kings of the Amorites on the other side Jordan, Sihon and Og, whom ye destroyed utterly. And assoon as we heard these things, our hearts did melt, neither did there remain any more courage in any man because of you, for the Lord your God, he is God above in Heaven, and in Earth beneath. And this is the right way to make God known to the wicked and ungodly of the earth. From thence came that prayer of David, Put them in fear, O Lord, that they may know, themselves to be but men. Psa. 9.20. The fear of God will smite them with such terror, that they shall not have hear to stir against him. So it is said that God is known by executing his judgements. Reason. Rom. 2.5. For as the Apostle saith, the very natural man hath the work of the law written in his heart. The la written in the heart of every man is a general principle both of truth in the understanding, which affirmeth, a divine nature, and of awe in the affections to make him feared. And this la is not idle, but it worketh, for there is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the work of the la. And this is the true cause why there is no peace at all to the wicked man, because he hath the la of nature working within him, which is against him, and he hath not the la of grace to lay the storms which the law of nature raiseth. From hence it cometh, that the wicked flieth when no man pursueth, as Solomon saith, and he feareth where no fear is: and Tully could say, that all the poetical fictions of the furies which disquieted men so much, were but the pinch and convulsions of men's guilty consciences, who when they had done evil, knew that they had broken the law written in their hearts, and then feared the power which they saw above them, armed with vengeance against evil doers. St. Paul teacheth us the use of this point. Wilt thou then not be afraid of the power? Use. Rom. 31.3. do that which is good, and thou shalt have praise of the same. Where doing that which is good hath a double reward, for it quiteth fear, and it crowneth us with praise. Me thinks, that this consideration of the reward should stir us up to say: What shall we do that we may work the works of God? John 6.28, 29. Then will Christ tell us: This is the work of God, that ye believe on him whom he hath sent. Faith in Christ taketh away this terror of the Lord, as the Aoostle saith, we knowing the terror of the Lord do persuade men, and what is the thing to which the Apostles do persuade, but to reconciliation with God through Christ: so that when we preach faith to you, we preach peace, even as the Apostle saith, peace to them that are near, & peace to them are far off, and the God of peace sendeth his Son, the peace of his Church with the Gospel of peace. We are taught here that the welfare of the Church is the grief and vexation of her enemies: 2 Doct. Cushan and Midian are afflicted, and in a cold fit, when they hear what God doth for Israel. So did the Egyptians repine at the prosperity of Israel, in Egypt they said: Behold, the children of Israel are more and mightier than we: Exod. 1.10 Come let us deal wisely with them, lest they multiply, etc. You see what the world thinks of their plots against the Church of God, they think they do wisely, when they vex the Church, this is that wisdom which the Apostle doth call, carnal, sensual, and devilish. And these be the wifemen, of which it is said; ubi sapiens, where is the wiseman, and God hath made the wisdom of the world foolishness. The reason of this opposition is given by our Saviour, the world hateth you because you are not of the world, Reas. 1 and I have chosen you out of the world, and for this they weep at the joy of the Church, they joy at their weeping, the Prophet's complaint. Truth faileth, and he that departeth from evil, maketh himself a prey. Isa. 59.15. So David. But mine enemies they are lively, they are strong, Psal. 38.19. and they that hate wrong fully are multiplied. They also that render evil for good are mine adversaries, Verse 20. because I follow the thing that good is. They began betimes, for Cain slew his brother: 1 Joh. 3.12 Ratio rationis. and wherefore slew he him? because his own works were evil, & his brother's righteous. I can easily bring you to the head of these bitter waters, so soon as Adam had fallen from grace when God kept his first assize upon earth, and convented and arraigned the transgressors, the man, the woman, and the serpent, he revealed his eternal counsel of election and reprobation, and put a difference between the seed and seed, the seed of the woman, and the seed of the serpent. Which is not only to be understood of the unreconcilable enmity that is between Christ and the Devil. For Christ was the seed of the woman, quia solus ita semen mulieris, & non etiam v●ri semen sit. But he meant therein that enmity which should be betwixt the elect, who are the seed of the woman by natural generation, and the holy seed by spiritual regeneration, so called, Semen sanctum, and the seed of the serpent, for Christ calleth the wicked genimina viperarum, generation of vipers; and to such he saith, Vos estis ex patre vestro Diabolo, you are of your father the Devil. John 8.44. For this Rupertus saith, that the Bible is called the Book of the battles of the Lord, Num. 21.14. because it containeth the story of the wars between these two; the Church and the world. From this enmity which God put between the Church, and the world ariseth this hatred and opposition, so that the prosperity of the wicked is David's grief, the miseries of David be the world's joy, the joy of the Church is the affliction of the world. God left the Devil in his fall, and took him not up again, thereby forsaking him, he put enmity into him, and he for the hatred that he beareth to God, hath ever since persecuted him in his Church, because his malice cannot extend to hurt him. And herein he is the more cruel, because he knows his time is but short. Satan is but God's instrument in the afflicting of the Church, so it is said to the Angel of the Church of Smyrna. Reas. 2 Behold, the Devil shall cast some of you into prison, Revel. 2.10 that ye may be tried, and ye shall have tribulation ten days. He goes about like a roaring lion, seeking whom he may devour: If he be kept from devouring, he biteth and rendeth, and doth what hurt he can, for he is a murderer, but if God show the light of his countenance to them whom he pursueth, he is sick of that mercy, and so are all the tents of Cushan, the whole brood of vipers have this venom from the old serpent, to be afflicted at the prosperity of the Church. For instance, I will prevent the time, David saith; one day telleth another, and one night certifieth another. To morrows memorial teacheth this day, this was the vigil of that popish holy day, which the same Papists here at home, and many beyond the seas, hoped to have made festival to all posterity. The children of darkness had provided to put out our light, to quench the light of our Israel: it was an affliction to the Papists to behold religion and peace settled under the government of a learned King, who knew what he believed, and why, and who had discovered himself an enemy to their Antichristian and heretical synagogue. They saw a fair issue ready for timely succession, so graciously seasoned with the salt of heavenly wisdom from the first of their capacity and apprehension; that there remained no hope for their politic religion to find footing in these Churches. Their flourishing state of Church and Commonwealth was such an affliction to them, that some Zealots of their Religion, the sons of thunder could no longer contain themselves, but their study was how to put their grief upon us, and to transfer our joy upon themselves. They shown us the way of their rejoicing, their mercies were cruel, nothing could remove their grief at our welfare, but the destruction of the head and body, root and tree, and all in a day. And they that would have destroyed us thought, and the Jesuits and Priests of the Roman Faith taught them to believe, that they should do God good service. We see the mercies of that religion so clearly in this horrible Treason, that all that know and serve the God of peace; have just cause to esteem Papists disloyal subjects, secret enemies to the State; bloody persecutors of the Gospel of peace. Our stories are full of their malice, wracking, imprisonments, starvings, burn, hang, and many exquisite torments executed upon innocent and holy Martyrs. But when we remember the Powder-treason, that calleth all the tormentors of the Church before them merciful: the Devil did never roar so loud before, the Bulls of Rome never bellovved such terror to the Church, as in that damnable and desperate attempt. The provocation was their affliction at our prosperity, and grief at our welfare, again, this venom of the generation of vipers boiled over, and they that bore evil will to our Zion, said, one unto another. Catosby to his confederates. I have bethought me of a way at one instant to deliver us from all our bonds, and without any forriegn help to replant the Catholic Religion, which is to blow asp the Parliament house with Gunpowder, for in that place have they dohe us all the mischief, and perchance God hath designed that place for their punishment: for this striketh at the root, and will breed a confusion, fit to beget new alterations. What alterations could be here meant but those that Job felt, that our Land and Church might complain: Thou hast turned my Harp into mourning, and my Organs into the voice of them that weep. How did they swallow up the joy of this change, in hopeful expectation of success: but the children came to the birth, and there was no strength to bring forth. Their own fear came upon them, For it was Catesbyes own Lenvoy, to his revealed Treason; But, saith he, If this take not effect (as most of this nature miscarry) the scandal will be so great to the Catholic Religion, as not only our enemies, but our friends will with good reason condemn us. Thus did their minds mis-give, and abodements of evil did secretly call upon them, to fly from the anger to come, This diverted them a while from this execution, and put them into a new project; Thomas Winter was sent (as his confession under his own hand reporteth) to inform the Constable of Spain then coming in Embassy from the King of Spain to our Sovereign, of the state of the Catholics in England, and to entreat his mediation to solicit our King for the revocation of some penal laws, and the admittance of the English Catholics into the rank of his other Subjects. Winter met with him at Bergen near Dunkirk, and by the means of Owen, an apostate Traitor, he had access to him, moved him in his suit, and had a fair promise from him to do all good offices in that errand. But Owen discouraged that hope, saying, that he believed nothing less, and that they sought only their own ends: meaning the state of Spain, holding small account of Catholics. Owen animated the Treason, and promised to send Faux over to help to set it forward. From thence Winter went to another of our fugitives, Sir William Stanley, to Ostend, where he asked his opinion, whether, if the Catholics of England should do any thing in England to help themselves, the Archduke would second them? he answered, no: for all those parts desired peace with England. After all these despairs, they had no remedy to cure their disease of envy at the gracious peace of this State, but their powder-plot, in which none but professed. Papists within the land had any hand. None that we can discover, but Priests and Jesuits, here or abroad did blow the fire. No foreign Prince hath the dishonourable name of privacy with it, or abetment of it, only the Church of Rome lent her help to this nefarious Treason, for there was here, 1 The seal of Catholic Confession; 2 The bond of a Catholic Oath; 3 The Vow by a Catholic Sacrament; 4 The indiction of Catholic prayers, to be used for the prosperous success of the Catholic cause in England. But, I may be short in the Catastrophe of this whole danger, as God was sudden in his exceeding great mercies to us. The nets were broken, and we escaped as a whole nest of Birds from the hands of the fowler. Never was there day wherein God did so great things for this Land as on that day, never did the Sun shine in more perfect strength upon this Church then on that day, which God crowned with our deliverance. 1 It was and is a good use of this mercy, to fill our mouths with laughter, and our tongues with joy; but that must not be all. 2 We must tell the people what things he hath done, and once a year, at least we must say, this is the day, that the Lord hath made, exultemus & laetemur, and his praise must be in our mouths, we must give unto the Lord the glory due to his name, and praise him according to his excellent greatness. 3 But that is not all, we must being delivered from the hands of our enemies, serve him in holiness and righteousness before him all the days of our life, and remember that if we do wickedly, we shall perish, we and our King. 4 But that is not all, we must pray also for the peace of our Jerusalem, for we shall prosper if we love it: for our brethren and companions sake in the common faith, we must wish it now prosperity, for the house of God's sake, we must seek to do it good. 6 But this is not all, we must cast out the bondwoman, and her son, that is, the superstition of the blondy Church of Rome, I may safely persuade, thus far, every one of us out of his own heart, and thus fare we may go without ourselves to let our light shine before men, that in our light they may see light. The Minister may go further, for he hath the warrant of a lawful calling, to reprove the works of darkness openly, and to convince heresies, and to warn men to take heed of the leaven of the Scribes and Pharisees. The Magistrate may go further, to execute the just laws of our land upon such, and let him see to it, that he bear not the sword of God in vain. The sovereign Defender of the Faith amongst us beareth that high title, which is proper to all godly Kings, to this end, accountable to none but God for his vice-gerency herein. Verse 8. Was the Lord displeased against the rivers? was thine anger against the rivers? was thy wrath against the sea? that thou didst ride upon thy horses, or thy chariot of Salvation. Now he proceedeth to commemorate the wonderful things that declared God a friend to his people, in their safe conduct to the land of promise. 1 The power of God shown in the waters: 1 he made a passage for his Israel, through the red sea, as on dry land, to bring them out of Egypt, 2 He made a passage through Jordan, the river turned back, and gave them way to pass over into the land of promise. The words of my text are easy. Doth any man conceive that God did take any spleen at the river of Jordan, that he drove it back: or that he was angry with the sea, that he made dry land to appear: surely, God was not moved thereto from any fury against the creatures, which keep their course according to his appointments. And he saith, that God did ride upon his horses, poetically, and figuratively, expressing God in state, riding on, as the Psalmist saith, prosperously. And he calleth the protection of God the char●o●s of salvation, because God took them up to him to preserve them Verse 9 And this is well expounded in the next words; in a new figure. Verse 9 Thy bow was made quite naked according to the oaths of the tribes, even thy word, Selah. Verse 9 Thou didst cleave the earth with rivers. For here by the bow of God is meant the armour wherewith with God is furnished, for the defence of his Church. This bow is therefore said to be made quite naked, because than God declared that all the wonders which he did in the division of the waters of the red sea, and of Jordan, were wrought for the preservation of his Church. This bow he always had, that is, this strength for his Church, but then he made it so naked, that the Egyptians cried, let us fly from Israel: and the tents of Cushan were afflicted, and the curtains of Midian trembled to see this bow of the Lord. Abraham saw this bow, but in the case, for it was under promise, the Patriarches saw it somewhat nearer hand, but yet not uncased, in the deliverance from Egypt, it began to be drawn out in the possession of the land of Canaan, it was made quite naked, and this was done. According to the oaths of the tribes, even thy word, that is; All this was done that thou mightest make good thy word, whereby thou hadst sworn to give this land to the tribes, the oath of God was sworn to Abraham, as Zechariah remembreth it. To perform the mercy promised to our fathers, Luke 1.72 73. and to remember his holy Covenant. The oath which he swore to our father Abraham. Selah, is a rest for meditation, for admiration, it is a confession of the goodness of God. Thou didst cleave the earth with rivers] This was another of God's water-works. Tremelius and Junius read thus: flumina diffidisti terrae: and so it is no more but what before he said, more plainly expressed that: he clavae the waters to make way for passage. And to omit the various opinions of men, concerning this wonderful work of God, I think it hath special reference to that story, where the people of Israel upon the way almost perishing with thirst, numb. 20.11. and therefore murmuring, Moses struck the rock, which by the commandment he should only have spoken to, and the waters gushed out and cut themselves a channel, which here is called cleaving of the earth with rivers. Here was a double miracle, one in giving the water out of the rock, whence formerly none have issued: another in the continuance of this full stream, running along the way of their journey, in the wilderness to supply them, so the Psalmist saith; He brought streams also out of the rock, Psal. 78.16. and caused waters to run down like rivers. These words do contain three parts. 1 The wonders which God shown in the waters. 2 The motive that induced him. 3 The argument drawn from hence. 1 The wonders here mentioned are three. 1 He nameth the last as freshest in memory, the division of the waters of Jordan, to give way to the passage of Israel, into the promised land. 2 He nameth the first, the cutting of a passage through the red sea to bring Jsrael out of Egypt. 3 He nameth the miracle of giving his people water out of the rock, and loading the stream along with the host. 2 The motive that induced him 1 Affir. 2 Neg. 1 There was internus motor, the inward motive, 1 Affirm▪ his love to Israel, and his care to preserve them, which is expressed in his riding on the chariots of salvation. 2 There was externum motivum, the outward motive, and that was the oaths of the Tribes, even his word which he had put to Abraham for that land. 2 Non iratus, I am not angry. 3 The Argument drawn from hence. 2 Neg. God hath showed himself marvellous to Israel, in exitu, in their going forth, than he divided a sea for them in via, in their way, than he made rivers to run in dry places after them, in introitu, in their entrance, than he divided Jordan for them. Therefore we may trust in him, and commit ourselves to his care, he will never leave us, nor forsake us. 1 Of the wonders showed in the waters, and therein, 1 Of the division of Jordan. This was a great wonder, the story of it is recorded so, for the day before it was done Joshua said to the people: Sanctify yourselves, Josh 3 5. for to morrow the Lord will do wonders among you: yea, God himself said to Joshua; This day will I magnify thee in the sight of all Israel, that they may know, that as I was with Moses, so I will be with thee. The wonder is set down thus: No sooner did the feet of the Priests which bore the Ark, dip in the brim of the water, but the waters that came down from above stood, and risen up upon an heap very far from the City Adam, that is beside the Zaretan: and those that came down from the Sea of the plain, even the salt Sea failed, and were cut off: and the people passed over right against Jericho. This was so great a wonder, that we read, When all the Kings of the Amorites which were on the side of Jordan westward; Josh. 5.1. and all the Kings of the Canaanites which were by the Sea, heard that the Lord had dried up the waters of Jordan from before the children of Israel: until we were passed over that their hearts melted: neither was there spirit in them any more, because of the children of Israel. And the Psalmist doth celebrate the praises of God for the same, with poetical strains of divine rapture; he putteth both together, as this our Psalmist doth, both that of the Red Sea, and this of Jordan, The Sea saw that and fled: (i.e. it saw that, when Israel came out of Egypt, Psa. 114 2, 3. Judah was his Sanctuary, and Israel his dominion.) Jordan was driven back. What ailed thee O Sea, that thou fleddest? thou jordan that thou wast turned back? The things most remarkable in that wonderful work of God were these; 1 That the waters of so great a River as jordan should recoil towards their head; for water being a ponderous body, doth naturally fall downward, and seeketh still the lower place; but God did make a wall of water to stop the decourse of the stream, which was a work against nature: for the other part of the stream ran on, and left the land dry. 2 The second wonder was the means that God used to accomplish this great work: for the Priests that did bear the Ark must set the first foot into the River, for God said; Assoon as the sols of the feet of the Priests, Josh 3 13. that bear the Ark of the Lord, the Lord of all the Earth, shall rest in the waters of Jordan, the waters of Jordan shall be cut off, etc. Here was the Ark, the Sacrament visible of Gods invisible presence, and the Priests of the Lord bearing it: they had the warrant of God's Word to attempt this passage, and they did not so much as wet their feet in that river; no sooner did the sols of their feet touch the water, but they fled from the Lord, not from the Priests; yet from the Priests as the Lords instruments, not that any virtue or efficacy was in the feet of the Priests, the virtue was in the Sacrament of God's presence, the Ark which they carried upon their shoulders: neither was the virtue of that wonder in the Saerament efficiently and primarily, but mediately and instrumentally. It was the work of the Lord of all the Earth, whose Sacrament was the Ark, whose servants the Priests. 3 A third wonder was the faith of the Priests that did bear the Ark, who could believe a thing in nature so impossible, in reason so improbable, that they durst attempt it both in regard of their own persons, but especially of the Ark of God which they did bear. Moses wanted faith in a less matter, when God bade him only speak to the Rock, he smote it twice, once in vain to punish his unbelief, once with success to fulfil God's promise. Yet the Priests believed faithfully, and obeyed wvillingly, and did not debate the matter anxiously, or go on timerously. 4 A fourth wonder was in the time, Josh. 3.15. for it was in the time of the harvest when Jordan overfloweth all the banks, when there was a great deal more river than channel, and the more water, the more wonder. 5 We may add here to a fifth, that when all the people were passed over, Josh. 4.5. Joshua did command twelve men out of every Tribe a man, to return back again into the midst of the Channel, and they were not priests, but lay-men, and they were not to follow the Ark, but to go before it, and from thence, they must every man bring upon his shoulder a stone, and those were set up in gilgal for a monument of this passage, for the memorial thereof to their children. 6 The last wonder was, that when the twelve men returned from the midst of the channel of Jordan, to the land which was for them to dwell in. The Priests following them with the Ark of God, the sols of their feet were no sooner lifted upon the dry land, but The waters of Jordan returned to their place, and flowed over all his banks as they did before. Josh. 4.18. But he names river in my Text, so; Further, this mention of the Rivers is yet referred to a former story, wherein God declared his power in the Rivers of the Egyptians, and that not improperly, because then the people were in the house of bondage, and the first Plague which God put upon the Egyptians was this, All the waters were turned into blood, Exod. 7▪ 20. the fish died, and the Waters stanke. It may also renew the memory of two more passages over Jordan, 2 Ki●. 2.8. one of Eliah, who took his mantle and wrapped it together, and smote the waters, and they were divided hither and thither, so that they two went over on dry land. V●rse 14. Another of Elisha, who took up the mantle of Eliah, and stood by the River of Jordan, and said, Where is the Lord God of Eliah, and smote the water, and it parted hither and thither, and Elisha passed over. 2 In the next place, he remembreth the Sea, meaning the Red Sea, and Gods riding through it, and conducting his Israel through the midst of it, Exo. 14 16. the story of it is recorded by Moses. And there are many wonders in it. 1 The danger that Israel was in, the Egyptians behind them with power and fury to destroy them, the Sea before them to swallow them, God opened them a passage through the Sea to save them for the overtaking of their enemies, and to lead them to the next shore, a wonderful help in extremity of danger. 2 Another wonder, Exo. 14.16. that God rather used Moses and his rod, than his own word, in the parting of the waters of the Sea: for using the Ministry and service of men, in his great and extraordinary operations, he doth honour to men therein, as he said to Joshua. This day will I begin to magnify thee in the sight of all Israel, Josh. 3 7. that they may know that as I was with Moses, so I will be with thee. So the Psalmist saith, Psa. 77.20. Thou leadest thy people like sheep by the hand of Moses and Aaron: It is well observed of Master Calvine, Ministros simul commendat, quibus tam honorificum munus deus injunxit. So in the Gospel, Christ hath honoured his Ministers, to whom he hath committed the office of the ministry of reconciliation: teaching by them, baptising by them, binding and loosening by them, for though he do all these things himself, as he saith, Sine me nihil potestis facere, without me you can do nothing, yet he will do nothing ordinarily in these things without us, because this is his Ordinance, and the established constitution in his Church. 3 As he used the ministry of Moses in this great work of dividing the sea, Ex●. 14.21 so did he also use the service of an East-wind all the night, to drive back the waters, that dry land might appear. This abated nothing of the honour of God, that he used the service of his creatures, neither can this separation of the waters be, therefore ascribed to some natural causes, seeing this wind was miraculously sent of God to this purpose. Some enemies of God have slandered this miracle, and said, that the passage of Israel was but an advantage taken of an extraordinary neap tide, which turns the truth into a lie, for it is here added, that the waters were a brickwall on both sides of them. The work itself of dividing the sea, that was the greatest, what is the rod of Moses, or the force of an east wind to part the waters in two, and to cut out a lane of dry land, in the midst of the sea for such an army to pass through on foot, to make the waters a fluent and liquid element to stand on both sides, as a wall and fence to their passage. Yet I must tell you that many learned have believed and written, that the waters of the sea were divided in twelve places, and twelve lanes, cut out, for the twelve tribes to pass over every of the tribes a part, and by himself. And this was the tradition of the Hebrews: as St. Origen, upon this place affirmeth. Audivi à majoribus traditum quod in ista digressione maris, Hom. 5 in Exod. singulis quibusque tribubus filiorum Isr. singulae aquarum divisiones factae sunt, & propria unicuique tribui in mari aperta sit via. And for proof, Ps. 136.13. he allegeth the words of the Psalm. He divided the red sea into parts, it is rendered in divisions, implying more than one division. I say with St. Origen. Haec à majoribus observata in Scriptures divinis religiosum credidi non tacere. But though this do much advance the glory of God's power, yet because it is not recorded in this story of the passage, we need not admit it, and against it I find, that the place alleged will not carry it through. For the same word which is used to express the division of the waters in this story, is used by Moses, in the story of Abraham. Who by the commandment of God, took a young heifer, a shee-goat, Gen. 15 9, 1●. a ram, a turtle dove, and a young pigeon, an● divided them in the midst, and laid each piece; one against another. Here was a division made but into two parts, only, yet it is said after that, behold, a smoking furnace, and a lamp of fire passed between those pieces: the word is the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet the division was but into two, no doubt, that story would not have concealed so great an addition to the wonder, so much serning to set forth the glory of God. The Lord sufficiently shown his Church that all things serve him, and they had as good cause as those in the Gospel to have said: Who is this, that both winds and sea obey him? 5 Another wonder was the hand of God, drawing the Egyptians, Pharaoh and his host after Israel, into the, sea for God hath taken it upon himself, that this was his own doing. And I, behold I, will harden the hearts of the Egyptians, Ex 14.17. and they shall follow them, and I will get me honour upon Pharaoh, and upon all his host; upon his chariots, and upon his horsemen. And the Egyptians shall know that I am the Lord. Verse 18. They, no doubt, had their own ends in this, for as St. James saith; Every man is tempted, when he is drawn away of his own lust, Jam 1.14. and enticed. They had their own motives to draw them into this mischief. 1 Their desire to recover the Israel to their service, whom they held so long vassals to them. 2 They had also a desire to recover from them the wealth of Egypt, which they had improvidently parted with to the Israelites. 3 Their desire of revenge to punish this flight, and this robbery of the Egyptians. 4 Their error who thought they might pass as safely after Israel, as Israel went before, as Josephus speaks for them. These motives grew within themselves, and they were their own lusts. But God gave them over to these lusts and desires, of purpose to punish their cruelty to his people, and to make his name glorious in the deliverance of his Church, and in the conquest of the enemies thereof. It is revenge enough in God upon man, to leave him to his own ways, for they lead him to destruction. Some heathen writers have charged all this wonder of the escape of Israel, and of the passage through the sea upon Moses, who by art Magic, they say did all this. But could he by that art work upon the affections, and wills of King Pharaoh, and all his people, to force them after Israel, into the red sea. The most that we read of Moses, concerning any art in natural Philosophy, is, that Moses was brought up in all the wisdom of the Egyptians, and no man thinketh that he got all their wisdom from them: how then did not the wisdom of the Egyptians, at time serve the Egyptians themselves; when this was done. 6 Another memorable miracle of this passage was, that before all Israel, had recovered the further shore, the same passage was safe to Israel, and pernicious and fatal to the Egyptians, which appeared: 1 Because God did not let the waters come together, to hinder the Egyptians pursuit, but kept them divided, till they were all within the verge of the sea, for this God could have done, as it after followeth. 2 That to hinder their journey of pursuit, God turned the pillar of Cloud behind Israel, between them and the Egyptians, so that Israel led the way by a clear light, the Egyptians followed them in the dark. 3 That their chariot wheels were smitten off in the night, so that they drove uneasily. 4 That the waters came together upon their consultation to return, and drowned them all, before all the children of Israel, had recovered the further shore. 7 The last memorable wonder was the casting up of the bodies of the Egyptians upon the further shore, which Israel had recovered, and whereon they pitched, to make good the word of Moses: you shall see them no more, that is, living to terrify you, thus Israel saw what God had done for them; and their eyes, had it desire against their enemies. All these be things worth remembering. 3 He addeth another wonderful mercy, in cleaving the earth with rivers: which hath reference, as you have heard, to Numb. 20.11. In which, 1 It is wonderful, that God hearing the murmur of his people for want of water, had not punished their sin with present death; but did choose rather to give them their heart's desire, and to satisfy them with water. 2 That he made the rock to yield them water, which did not naturally, but by virtue of his word. 3 That it should have been done so easily, as by a word of Moses, that it was done so easily, as by twice smiting 4 That those waters did follow the host to relieve it all the way of their journey, till they had other supply, as also the Manna did, till they came to come in Canaan, so these waters ran into no sea. 5 That these rivers dried up after Israel, and no show of any river ever since, where these waters ran in dry places, to show who ordained that stream, and for whom. Though God hath had his praise for all the things before, yet they desire, Canticum novum, a new song. Here, and here it is work for the rector Chori. 2 The motive that induced God to do all this for his people, 1 Affirm. expressed in two things: internus motor. 1 His desire of the preservation of his Israel, For he did ride upon his Horses and Chariots of salvation. Pharaoh followed Israel into the red Sea on horses and in chariots, these were the horses and chariots of destruction, God took off their wheels, and they failed in their speed. But God went forth with salvation: Israel could not but see in all these wonderful works of God, that God was for them. 1 In their setting forth, to bring them out of the house of bondage, even through the sea. 2 In the way of their journey, to quench their thirst in the dry and unwatered wilderness. 3 At their journey's end, to open them a passage into the promised land through Jordan. Israel is a type of the Catholic Church of God on earth, and their passage from Egypt to Canaan, is a type of our passage from the womb to heaven, and God is the same, his Church is as dear to him as ever it was, and he hath taken upon him the care of it. He is called by Job, The preserver of men, especially of his elect. Here are only mentioned three of the most eminent wonders of God: there were many more which David repeated; Psal. 105, & 106. All these were the effects of the free favour of God to his people, Ps. 106.21. whereby he got the name of a Saviour. And th● Psalmist prayeth. Remember me, Ps. 106.4. O Lord, with the favour that thou bearest to thy people, O visit me with thy salvation. This was a singular favour, for he saith also, Non fecit taliter, he did not so to any Nation. That I may see the good of thy chosen, Verse 5. that I may rejoice in the gladness of thy Nation, that I may glory with thine inheritance. For this favour of God to his Church is a special grace above his universal protection. This it is that the Spouse of Christ doth pray for. Set me as a seal on thy heart, Cant. 8.6. and as a Signet upon thine arm. That wish of the Church then was thus, and is now an Article of Faith: that prayer was then, and now is our Creed. But much more evidently hath this eternal love of God to his Church in Christ Jesus shown itself: since Christ our Saviour was made manifest in the flesh; and much more hath it extended, and dilated itself, since he was believed on of the Gentiles; and preached to the world. For when God once had fitted him with a body, and therewith had given him a heart like ours, and such an arm as we have, and such hands, it hath been more discerned, how we were set as a seal upon that heart, how we are worn upon that arm, how we are engraven in the Palms of those hands. For that heart was pierced with a spear, those hands were nailed to the Cross, and these be the stamps and Characters of his love to us. And as the affection of love is noted to be most vehement in a woman, as David doth imply when he bewailed Jonathans' death. Thy love to me was wonderful, passing the love of women: 2 Sam. 1.26. so our Saviour to take upon him this affection in the dearest tenderness, and most intense measure and degree, is said to be made of a woman, and she a Virgin. And that sin might not corrupt this affection, Ga. 4.4. or harden the heart: He was conceive by the Holy Ghost. The Church doth well to remember this interest that God gave them in this land, for there out suck they no small advantage. This calls God the God of Israel, and it calls Israel God's peculiar people: this doth spread the wings of this Hen over all her Chickens, and gathereth them together under the same, it makes them room in the bosom of God. 2 Another motive was the oaths of the tribes, even God's Word: that is, the covenant of God made with Abraham and his seed, for so the Psalmist doth express it; He hath remembered his Covenant for ever: Ps. 105.8. the word that he commanded to a thousand generations. Which Covenant he made with Abraham and his oath unto Isaac. And confirmed the same unto Jacob for a Law, and to Israel for an everlasting Covenant. And after having briefly surveyed the story of Israel's deliverance and passage, having recapitulated the coming of Israel into Egypt, the plagues of Egypt, there coming out thence with the wealth of Egypt, the pillar of cloud, the pillar of fire, the Quails, the Manna, the water out of the rock, he gives this reason of ad, for he remembered his holy promise, V●rse 42. and Abraham his servant. Of this oath of God, the Author to the Hebrews, Heb. 6.13. for when God made a promise to Abraham, because he could swear by no greater, he swear by himself, saying. Surely, blessing, I will bless thee, and multiplying, I will multiply thee. The reason why God bond himself by oath followeth. Wherein God willing more abundantly to show unto the heirs of promise, Verse 17. the immutability of his counsel confirmed it by an oath. This was a great obligation to bind God to this performance, neither doth it any whit abridge his own liberty, but that he remained Liberimum agens still, for that he declared therein the constancy of his decree, which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Because as I have showed, that and all other God's promises have reference to the obedience of the people, so that God might have canceled this obligation upon their forfeiture thereof by disobedience, if he had pleased, which maketh good the former motive of his own good will and favour, who notwithstanding, their many provocations and rebellions, yet performed this promise. 2 The motive is negatively set down, For here it is expressed what was not the cause of these wonderful waterworks, was it? which is as much, as it was not because the Lord was displeased at rivers, it was not because his wrath was against the sea. To part the Sea in two, to divide Jordan, to make rivers run a while in full stream to serve his people, was no displeasure taken at these elements. God never layeth his rod upon those creatures, which he hath ordained for the service of man, but to punish man. To the creature it is all one to keep the natural order of creation, or to suffer supernatural alteration, for omnia illi serviunt, all things do serve him, was God angry with the earth when he cursed it after Adam's fall, when he drowned it, after it grew full of cruelty. The insensible creatures do the will of him that made them. It is recorded as a blemish to that mighty King Xerxes, Herod. Polihim lib. 7. Num. 173. that he foolishly overweened his power in such a case. For being to pass his army over the Hellespont, where the sea was about seven furlongs over, he caused a bridge to be made of floaty vessels to that purpose. But a great tempest arising, and breaking his bridge, when he heard thereof, he was in such passion at the sea, that he commanded it to be punished with three hundred stripes: and he cast in fetters into it to take it prisoner, and caused these wise words to be spoken to it. O aqua amara, Dominus hanc tibi irrogat poenam, quod eum laesisti, qui de te nihil mali meritus es: te tamen Rex Xerxes, velis, nolisve transmittet. As wisely, either he himself, or as Herodotus reporteth, Clio 34. Cyrus. Cyrus his Grandfather fell out with the river Gyndes, for drowning him a white horse, but his revenge was more in sight, so was his deliberate furious folly. For he set his army a work to cut out new channels, and divided the river into 360 brooks, ut à mulieribus ne genua tingentibus transiri possit. But our God had no quarrel, the text saith, to these inanimate creatures of his, which were so at his command. The Church here doth God right, to confess the true motive, of this extraordinary operation of God, so here is a double confession. 1 That Tu, Domine, fecisti, thou, Lord, hast done it. 2 That he did for such a cause. This is not barely avouched, but it is proved. Thy bow was made quite naked, that is, thou didst let all the world take notice of thy power, and strength, and favour, in the cause of thy Church. At the coming of God in great Majesty and Glory on Mount Sinai, to give the law, , there was absconsio roboris, the hiding of his strength, God revealed himself then to Israel only, but these three great wonders here confessed, did uncase the bow of God, & made it quite naked, so that all nations might take knowledge of the arm of the Lord, and might give testimony to the same. The Argument drawn from hence is still the same, for from the former evidences of Gods great power and mercy shown, and openly, declared unto the Church, they gather comfort to assure themselves of the favour of God, toward them in this captivity in Babylon. They know and believe that the hand of God is not shortened, nor his arm weakened, but that he who was able to cut a way for them through the sea, and the river of Jordan, and to make rivers run in dry places, to relieve their fathers in the wilderness, is still as able to secure them in that captivity against the King of Babel, and all the Chaldeans, so he showeth by what faith the just shall live in their banishment. Namely, by faith grounded on the power and wisdom, and love of God, and of his truth. The doctrines which this passage affordeth are these. 1 God must have the glory of his own great Works. Doctr. David is a full example of this duty, for, 1 in his own case, he saith, Ps. 66.16. Come and hear all ye that fear God, and I will declare what he hath done for my soul. 2 He stirreth up others to do the like, even in this case mentioned in my text. Come and see the works of God, Ps. 66.5, 6. he is terrible in his do toward the children of men. He turned the sea into dry land, they went through the flood on foot, there did we rejoice in him. The reason hereof is in sight, Reas. 1 for David saith, this honour is due to his name. We have two debts which we shall ever be paying, and yet never clear with our Creditors, that is of praise to God, of love to our neighbours, he that came of purpose into the world to pay our debts hath not wiped off this score, rather he hath set us further in debt. 1 To our brother: if God so loyed us as to send his Son amongst us, we ought also to love one another so much the more. 2 To himself: David saith, The loving kindness of the Lord is ever more and more toward us: therefore, laus ejus erit semper in ore meo, his praise shall be ever in my mouth. The coming of Christ amongst us hath made it more and more seen, for therein the bow of God was made quite naked. 2 We must do God this right to honour him in his own works, Reas. 2 because, if we be silent, and do not our duty herein, yet David saith; Ps. 145.10. All thy works shall praise thee, O Lord. 3 We see the enemies of God do not spare to do all they can to rob God of his glory, Reas. 3 and as one saith Vigilat bostis, & tu dormis? the enemy waketh, and dost thou sleep? Some gave out amongst the Egyptians, that this passage over the sea on dry land, was only an advantage taken by Moses, of a great ebb occasioned by an extraordinary wind, which coming of the land, at the head of the bay, made all the head of the bay dry land for many miles together, but the text is against that, for it showeth how the waters were a wall unto them on both hands. Again, the waters were divided by an East wound, but that wound blows not from that shore, but rather it should have been a Northerly wound: others imputed this to Moses, as done by magical arts, which if it had been so, no doubt, but there were with Pharcah, of his Magicians that could in the learning of the Egyptians, have wrought with Moses hand to hand. And surely, that is the reason, that there is so often mention of this wonder in Scripture, to stir up all faithful people to vindicate the honour of God, against the depravers thereof. This admonisheth us both to the hearing and reading the story of the Bible, Use 2 that we may understand what the Lord hath done in former ages: Gen. 18.19 God himself made Abraham so much of his counsel, for that, because he knew that Abraham would teach his children. And for that the Sacrament of the Passeover was instituted, Ex. 12.26. for that it might teach their children after them. For this were the twelve stones set up in gilgal, Josh. 4.21. to teach the story of the passage over Jordan; and in the New Testament, the Sacrament of the Lords Supper was instituted in remembrance of Christ till his coming: so many as would learn matter enough to fill their mouths with the praise of God, let them open the two Testaments, and read therein, let them hear and study that holy story, there is enough in it to make a man wise to salvation. For this is your wisdom and understanding to know the Lord and to serve him, and to honour him, for, For him that honoureth me, I will honour, saith our God. 2 This reproveth those that swallow the gracious favours Use 2 of God without any relish or taste of them, & neither consider the former mercies of God, nor his present blessings, that live like bruit beasts, saying, this day is like yesterday, and to morrow will be like this day, and more abundant: and such sensual and carnal sons of nature there are that reap benefits, where they never sowed prayers, and gather mercies where they never scattered supplications, 3 This chideth the Euchites of our time, Use 3 that are all for prayer, and they never give God rest from petitious, but like the nine Lepers, when they are healed they never return any thanks. I have ever commended to you the use of prayer, it is a special part of God's worship, and God loves both frequent and importunate petitions, but if we part praise from it, and do not join thanksgiving with supplication, we have the profit, but God hath not the honour of his own favours. All our care must not be who will show us any good? we must also offer to him the sacrifices of righteousness, as well as call upon the name of the Lord, for quid recipiam, we must have, quod retribuam. Seeing God must have the glory of his own great works, Use 4 we must take the pains to search after them; not only content ourselves with such as offer themselves to our consideration, but we must take delight to look them out, so David; The works of the Lord are great, Psa. 111.2. sought out of all them that have pleasure therein His work is honourable and glorious, and his righteousness endureth for ever. He hath made his wonderful works to be remembered. Which shows that our praising of the name of God is no meritorious act of freewill, but an officious service due to him, and it is a great injustice in you to deny it to him: for David saith, He is worthy to be praised. This serveth for caution; Use 5 It is a glory to God when we thankfully remember with praise the wonderful works that he hath done, but it is no honour to him at all when we report of him more than he hath done, and put miracles upon him that he never did. The Church of Rome hath long had a busy hand in these false ascriptions: the golden legend of wormeaten authority amongst them, and their Speculum exemplorum, set forth by John Major a Jesuit in Anno 1607; and Cantipatranus a Domican Friars full Volume of miracles, set forth, Anno, 1605. tell fine tails, ridiculous, even to children, yet the implicit faith of Papists doth swallow all for canonical: wherein God is dishonoured with humane inventions, and truth itself with lies: their legends of their Ladies of Loretto, and Hales; are of the same coinage: and it is the policy of that Strumpet of Rome to keep this mint always at work, to amaze the ignorant with strange wonders. But I say unto them in the words of job, Job 13.7. Will ye speak wickedly for God, and talk deceitfully for him? Gregory their own Pope, upon these words, saith, Veritas fulciri non quaerit auxilio falsitatis; he saith, that it is the trick of heretics: It is, I am sure, the practice of Papists, but thou man of God fly these things; truth is not honoured but with truth. 2 We must search out, and confess, the true cause of all the good that God doth to us. Doct. 2 It is Aristotle's Doctrine in his Elenches, that, Elene. 1.4. id quod non est causa ut causam ponere, to make that a cause which is not; is a capatious and sophistical manner of reasoning. So the Serpent over-reach't Eve in Paradise; for when God had given our Parents there a precise Law, Thou shalt not eat of the tree in the midst of the Garden. The true cause why God put that restraint upon them, was to try their obedience to him, in a small and easy precept; forbidding them a thing in itself good, to show his reservation of his own power to awe them. So saith, Mo●. 35.10 Saint Gregory. But Satan tempting the woman to break this Law, and to cast off this light burden, and easy yoke of God, suggested another cause: Gen. 3.5. God doth know, that in the day ye eat thereof, than your eyes shall be opened, and ye shall be as Gods knowing good and evil: as if God had dealt too sparingly with man in the communication of his own similitude to him, and had set him that bar to keep him from attaining the perfection thereof. So Eve deceived herself, for when God gave her Issachar her fift son, Ge 30.18. she said, God hath given me my hire, because I have given my maiden to my husband, Wherein she deceived herself, for by adding one wife more to the number of jacob's Wives, she did violate the state of matrimony, which in the institution; was in these words. I will make him a help meet for him, not helps, and so Adam understood it, Gen. 2.24. for he said; A man shall forsake Father and Mother and cleave to his wife, not wives; and they shall be one flesh. Which lest the friends of polygamy might understand of many wives, Christ citing this place, addeth by way of interpretation And they twain shall be one flesh, Mat. 10.8. So Saint Paul understood it, Mat. 19.5. 1 Cor. 6.16 two shall be one flesh. So the Prophet Malachy understood it, for charging his people with this sin of breach of Wedlock, he speaketh as to one man. Thou hast dealt treacherously against the Wife of thy youth, Mal. 2.14 yet is she thy companion, and the wife of thy Covenant. And did not he make one: yet had he the excellency of spirit, and wherefore one, that he might seek a godly seed. So that this giving of her maid to her husband, was no good service done to God that she should expect wages, it was rather a trespass of wedlock, howsoever it pleased God to dispense with it in the fathers of former ages; but our rule is, quomodo fuit in principio, how was it at the beginning; for we know, that he who had abundance of spirit, could have created many Wives for Adam, if he had thought it fit, and then for the increase of the seed of man, and the speedy peopling of the world, there was more need of Polygamy, than was ever since. I urge the fallacy, here, Non causa pro causa. So Micah when he had made him gods, and gotten a Priest into his house, flattered himself. Now I know that the Lord will do me good, Judg. 17.13. seeing I have a Levite to my Priest. This was Idolatry, one of the greatest provocations of God to anger that could be, yet he would flatter himself, that this would turn a cause of his welldoing. These three examples do sufficiently open our sense, to perceive the cunning of this fallacious suggestion in ourselves. The Doctrine of merit which the Church of Rome teacheth is a natural Doctrine, as God said to Cain: If thou do well shalt thou not be accepted: it is true, that God accepteth even weak services from us, but as we say, it is more of his courtesy then our deserving: if we call it wages that he giveth us in reward, we over-ween our own works. And this is a special sin wherewith God doth punish the sins of the ungodly in the Church of Rome, the seat of Antichrist, as the Apostle plainly describeth it. God shall send them strong delusions, 2 Thes. 2.11. that they should believe a lie. They believe that to be the cause of their salvation that is not. The reason of this Doctrine, Reason. Why we must fasten upon the true cause of God's favour to us is: Because faith not rightly grounded, is not faith but presumption. True faith can find no rest, but in the assurance of God's goodness to us. God doth many favours to the wicked here in this life; which he doth not for any love that he beareth to them, but for the use that he maketh of them, to whip and scourge others by them; as for example, God to Ezekiel, Son of man, Eze 29.18. Nabuchadnezzar King of Babel caused his Army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his Army for Tyrus, for the service that he had served against it. Therefore, thus saith the Lord God, Behold, I will give the land of Egypt unto Nabuchadnezzar King of Babylon, and he shall take her multitude, and take her spoil, and take her prey, and it shall be the wages for his Army, Because they wrought for me, 1●. saith the Lord God. Here is the King of Babylon doubly rewarded, with success and victory against Tyrus, with the possession and spoil of Egypt, not for any favour that God did bear to the King of Babylon, but to punish the iniquity of Tyrus, and of Egypt. Let not Nebuchaduezzar boast of the favour of the Lord, that he set him a work and paid him his wages, the sins of these ungodly people, not the goodness of God to the King of Babylon did all this. We see daily, that the wicked do compass about the righteous, the poor Church of God bleedeth in many places of Christendom, the enemy proscribeth, imprisoneth, beheadeth, hangeth, cutteth out the tongues, smiteth off the hands of God's faithful Servants, and deviseth new tortures to make death more terrible and more painful. This swelleth the enemies of God with pride, and they impute all this success against the Church of God, to the love of God toward them, and the justice of their cause is maintained by the Jesuits, abetments, and acclamations. But thus, did Babylon prevail against Gods own Israel, for a time, the distressed part of the Church which groaneth under these burdens; doth not hang the head for this. They know that their sins have deserved these rods, they have had the light, and have not walked worthy of that light, therefore is this evil come upon them, yet let them take courage and say: Why beastest thou thyself in mischief thou mighty man? Psal. 52. ●. the goodness of God endureth continually: there is our Selah, the rest of our music, this is the joy of the Church's harvest. And great is the profit of this point. Use 1 1 When we have found the true cause of God's favours to be in himself, and not in us, we may assure ourselves that his mercy endureth for ever, for his gifts and calling are without repentance, 2 A greater comfort than this is, that godliness hath not only the promise of this life, but of the life to come also. 3 We may rise in comfort a degree higher, to assure ourselves, that this favour of God will give us our fruit unto holiness, for these go together, God's love to us, and our comfort, and hope in him, for this fruit, Rom. 6.22. as the Apostle joineth them. Now our Lord Jesus Christ himself, and God even our Father, 2 Thes 2.16.17. which hath loved us, and given us everlasting consolation, and good help through grace. Comfort your hearts, and establish you in every good word and work. This blessing of the Apostle doth show, that when the love of God is settled, there followeth grace and expressure of his favour, that bringeth forth inward consolation, of the spirit present, good hope for the time to come, an establishing of the heart in holiness. This I name as the highest step of our exaltation, because this repairs in us the image of God, which is his holiness, and the true children of God do value this above their eternal life. For let us see, wherein the weight of the blessing and cursing of sheep and goats doth lie. It is not the gift of eternal life, that is, our happiness in heaven, but as David saith; in his favour is life: if a damned soul should be admitted to the fruition of all the pleasures of eternal 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 God's displeasure: ite maledicti: if an elect soul could be cast thither, and retain 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 God's 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 God's oath to the tribes, even his word: he addeth Selah, to show that we 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 counsel of his will. 2 Men do sometimes vow and swear things utterly unlawful, 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 righteousness, neither shall any evil dwell with him. 3 Whereas many promise, and swear, what they mean not ever to perform, as jacob's 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 which 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 fail, for he is omnipotent, and he doth whatsoever he will 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 pass away, so shall 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 variableness, or shadow▪ of alteration, all times are in his hand and power. This serveth for confirmation of faith, Use 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 lie, H●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 temporal 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 mercy: Vana salus hominis, vain is the help of man: they that go down to Egypt for help, have their woe threatened. 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 inquires not whether. At that Word Abraham will go three days journey 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 threaten 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 virtue. 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, informs 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 Moths of Commonwealths, do flourish and prosper, and have all things at will, let it not trouble David, and Job, both of them saw as fair a Sunshine shut up in a dark cloud, and a world of foul weather following. 2 This tenderness in God of his word and oath, 2 Use. 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 careful to keep his promise and oath with us, we ought also to do the like with our brethren. Here arise two Queries; 1 Whether it be lawful to swear at all, 2 Whether all oaths must be kept. 1 An liciat jurare? is it lawful to swear? An oath is, a calling of God to witness in such things as cannot otherwise be assured, and it is of two sorts. 1 assertory, when we do call God to witness against our souls, if we affirm not the truth: in this case the awe of God's Majesty, is thought to be such a rule of the conscience, that no man will dare to violate the religion of an oath. 2 Promissory, When we do engage the honour of God, for the truth of our purpose, to perform what we promise, and we cast ourselves upon his just judgement, if we be either deceitful in our promise, or unfaithful in our performance. This may answer 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 showeth 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 unfaithfulness. 2 It showeth that we by sin have lost our credit, and therefore God doth engage himself for such as swear aright. 2 It serveth for the good of our Brethren, H●b. 5.19. for it is the end of all strife. I will not enter into the lists with the Anabaptists, to confute their weak arguments against the lawfulness of an oath, you hear it warranted by reason, and examples grow thick in the book of God to justify it. 2 Quaere, Whether every oath be to be kept. To that we answer in a word; every lawful oath is to be kept, so is every lawful promise. If a man vow a vow unto the Lord, nu●. 30.3 or swear an Oath to bind his soul with a bond, he shall not profane 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 hindrance 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 Nabuchadnezzar, an heathen King, and broke, 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 heretics: 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 recompense upon his own head: For he said; He despised the Oath by breaking the Covenant, (when lo, V●rse 18. he had given his hand.) A lawful promise and oath hath three notes to justify it. Truth, Righteousness, Judgement. Jer. 4.2. 1 In truth the heart joining with the Author. 2 In righteousness 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 terror 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 only 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 settling 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 1●5. 45. and observe his Laws. 2 For the glory of his name, Reas. 2 that he might fill the mouths of the faithful 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 rebel against him; so doth the Psalmist tax them: where repeating the manifest and naked bow of God revealed to them, it is the burden of his song. Yet they sinned more against God by provoking the most High in the wilderness: 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, etc. 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 Commandments. 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 fail of success, and it will turn to bitterness in the latter end. You may easily discern how all this is directed to our instruction. Use. To awake us to a consideration of the revealed power of God, for if God show it, it is, that we may see it, it was the cause of Israel's so many rebellions. For, whereas God did so great things for them, Ps. 78.7. That they might not forget his works. They forgot his works and his wonders that he hath showed 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 ourselves, to confirm 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 pass 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, etc. 4 In respect of posterity, that we leave them our good example, and the light of our knowledge to instruct them in the wonderful 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 go off against us, there is a Bow on our side, and an arm to wield 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 God's works, in which the Holy Ghost Poetically, and Rhethorically doth give life to things in-animate, to express their yielding and giving way to God's 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 perpetual hills that they gave way to his people, as if they had seen God himself, and that the fear of God had been upon them to make them tremble. The like Poetical strain we have in the Psalmist: What ailed ye mountains that ye skipped like ramms, Psa. 114.6. and ye little hills like young sheep? And the words of David do seem to guide my judgement, to expound this place, not of the mountains upon the dry land, but with reference to the miracle of the passage of the children of Israel over Jordan, in which God by his power did make the waters of the river rise up like mountains to stop their way, and yet not to suffer them to drown the neighbouring Continent, and this was effected with an extratraordinary motion of the waters, leaping and skipping like Sheep. Therefore here is added, the overflowing of the water passed by, that is, it did not overflow the way of the Isralites, but bestowed itself in the raising up of the mountains of water: The deep uttered his voice: he meaneth the noise of the waters, running and swelling in heaps: And lift up his hands on high: for this rising of the waters into such huge hills, did give testimony of their yielding to the almighty power of God in his working, though contrary to their nature. This exposition of these words I embrace, as most consonant to the web of the Scripture, yet I will not conceal from you, that some refer this trembling of the mountains, and this noise of the waters, figuratively, to the trembling of the Kings in Canaan, and the noise of the people afraid, and melting in their hearts at the strange passage of Israel through the red sea first, and now at last through Jordan. Whom I dare not follow, holding it dangerous to admit more figures than need, when some more literal sense may be proper. Others to refer this to the trembling of mount Sinai, when God appeared to the people in the way, of which Moses saith, And mount Sinai was altogether on a smoke, Exo. 9.18. because the Lord descended upon it in fire, and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly. But this connexion of the trembling of the mountains, with the noise of the waters, doth make it probable to me, that it is one and the same miracle. Magister Historiae felleth of a mountain in the land of Canaan, near to the river of Arnon, which suffered a violent earthquake at the time of the entering of Israel into Canaan, but that is an Apocryphal relation, and the silence of the story doth make it questionable, whether any such thing were done. The figurative and poetical form of speech here used is in sight. 1 The heaps of waters swelling to a very great height, are called mountains. 2 Here is attributed to them humane sense, motions, and affections, as seeing, trembling, uttering of a voice, and lifting up of hands. These things are familiar and frequent all the Scripture through, especially in the poetical part thereof, as I have showed. The senseless and liveless creatures are subject to the will of God, Doct. and to serve him. For that which the heathen do call nature in the creatures, is in religion the constant order which God hath established in the universal machine and frame of the world, and in every particular member and part thereof, serving Gods general providence: that which we call miraculous and extraordinary, is the particular will of God upon occasion, declered out of his singular and special providence. In both these, all creatures whatsoever do so serve him, as if they knew what they did. The Centurion did not keep his servants in better awe, and had them not so ready at his command, as God hath his creatures, their nature is subject to rule, and that so as fire shall burn and not consume, as in the bush, waters shall stand in heaps, as in the passage through the red Sea, and here in my Text, in the river of Jordan. Water shall not put out sire, the hail as watery substance shall mingle with fire in the same shore, and Eliah shall call for sire that shall lick up the water, and dry the ditches filled to the brim. The reason hereof is because there is nothing in the world that hath any being, Reas. but it had beginning from him who only is of himself, and therefore called Jehovah, and he never gave being to any thing but for use; he hath made nothing idle and unprofitable, for in wisdom he made all things, and that use is directed by the Creator: and therefore as it is said of him, that he had made the heaven and the earth by Moses: so Melchizedeck calleth him the high possessor of heaven and earth, as the Prophet David saith: Fecit quicquid voluit in coelo & in terra, & in omnibus abyssis. The right of Creation without which nothing had any being, the right of protection which keepeth all things in being, doth put all things in subjection under his feet, his will is their nature; and it is all one to the inanimate creature to serve his true will in an ordinary, and in a miraculous way: for his will is the soul that animateth them, and maketh them active, and he could have as easily let the sea keep his course, and let the river of Jordan run on, and have brought his people over upon the face of the waters, as Christ and Peter walked, as he made them a passage through. This ready obsequence of the inanimate creature to the will of God, doth upbraid man whom God made for himself, and his special honour, with much unworthiness; for things without life own less to God for creation than things animate, much less than man, to whom God gave a living soul, made in the image of God, & having but one law of restraint put upon him, broke it, and brought a pollution of himself, which like the leprosy of Gehezi runneth in all his posterity. It is our shame that all things else do serve him, only men and devils the corrupters of men stand out and rebel. And this maketh God cry, Hear O Heavens! and hearken, Isa. 1.2. O Earth! I have nourished, and brought up children, and they have rebelled against me. Why doth God make his complaint to the Heavens, and to the Earth, or why doth he call them to witness against Israel his people? but to signify that creatures without life shall condemn the disobedience of men, even of Israel, the people that God hath chosen to himself. And truly, when we do look out of ourselves upon these things, as David saith, When we consider the Heavens, Psa. 8.3. the work of thy fingers, the Sun and the Moon, with, etc. What is man that thou art so mindful of him. There be two things that may move. 1 What is man that such excellent creatures should be made for him? 2 What is man that beholding the heavens which do serve him, and living upon the earth, that is obedient to him, and doth his will, that God should be mindful of man, who of all the works of his hands that enjoy his favours, doth serve him worst of all. Do not we thank God for it, and take it for a high favour that he made us men, and did not make us stones, or plants, worms, or flies, serpents or toads; or any other kind of hateful or hurtful creature. But yet, if we live not to serve him, and to do his will, our condition had been much more happy, to have been the worst of these, then to have been made men and women. I will not go from the example in my Text, to teach you what we are, for by original generation we run like Jordan in a full and swift current, into the great and wide Sea of the world, and there we lose ourselves in those salt waters. Sometimes as Jordan in harvest times, that is, in times of our plenty and fullness, and when we have ease, and whatsoever our heart desireth, we do overflow our banks, and exceed all measure. But when the Priests of the Lord do bring the Ark of God into us, that is, when we come to have a sense and a feeling of Religion, and the fear of God, then do we recoil and strive against nature, and overcome nature, and we learn to do the good, that we would not do. For truly religion doth carry us against wind and tide: religion leads us all up-hill, and he that will follow Christ must deny himself, so Saint Paul doth. Vero ego, & non amplius ego, sed vivit in me Christus: I live, yet not I, but Christ in me. Observe the creature here, and you shall see that whatsoever is ingredient in perfect obedience, is ascribed to this River of Jordan; for, 1 It was congrua, for it was to God, they were his Priests, and they did carry his Ark upon their shoulders, and they had his warrant for it. It was prompta, ready, no sooner did the soles of the feet of the Priests touch the waters but they fled back, no sooner were they all over, and the stones carried out of the river to shore, but they returned again to their course. Such let our obedience be, and this is acceptable in the sight of God, this Lecture is read to us in Heaven, in Earth, in the Sea: in Heaven we have the example of the Angels, who are called, Angeli facientes voluntate ejus: In Earth we have the examples of all creatures, who in their several kinds do his will, according to the general Law of Creation, and the particular law of special dispensation. In the Sea, the winds and sea obey him. This serveth to teach us to pass the time of our dwelling Use 2 here in fear, because we see the omnipotent hand of God in the government of the world, that we may say, Ah, Lord God, Jer. 32.17. thou hast made the Heaven and the Earth by thy great power, and stretched out arm, and there is nothing too hard for thee; and he remembreth the wonders of this deliverance out of Egypt, and saith; Thou hast made thee a name. Verse 20. This filleth all that think of it with a reverend fear of God's name, it exalteth him in the congregation of the just, and maketh him say, Domine, quis similis tibi? Lord, who is like thee? This serveth to convince the enemies of God, Use 3 who make nature sit in the place of God, and do give the rule of all things to nature; for what have they to say for themselves in these great examples: could nature cut a passage of dry land through the red Sea: could nature draw waters out of an hard Rock, and teach it to follow Israel wheresoever they went? to rest when they rested, to run when they removed? could nature keep their on their backs, their shoes on their feet for wearing, for forty years? Did nature rain Manna, and bring in the Quails, and feed the people till they came to the corn of Canaan? Did nature make these mountains and high piles of waters in the river of Jordan? Is not the extraordinary hand of God in all these? This also serveth for increase of our faith, Use 4 for we have good cause to cast our care, and fasten our trust upon him, who not only worketh by means, but without them, yea, and against them. The hardest lesson in religion, is, to trust God when we see no means of help, as Abraham did when he was commanded to kill the son of the promise. The very captivity of the Church hath had that comfort in the greatest terror thereof, so the Psalmist saith, 1 That God suffered no man to do them wrong, but reproved even Kings for their sakes 2 That he made them that led them away captive to pity them, and to minister to their necessities: they became rather nurses then their Jailers. Upon comfort of which confidence, Job protested that, Though he kill me, Job 13.15. Use 5. yet will I trust in Him. This assureth to us all the promises of God, which the Apostle distributeth into these two sorts, The promises of this life. And of the life that is to come. And this made Abraham when God promised him seed, not to consider his own body was now dead, Rom. 4 19 2, etc. nor the deadness of Sarahs' womb. He staggered not at the promise through unbelief, but was strong in faith, giving glory to God. And being fully persuaded, that what he had promised, he was able also to perform. And therefore it was imputed unto him for righteousness; and he addeth; Now it was not written for his sake alone, that it was imputed to him. But for us also, to whom it shall be imputed, if we believe. We see some parts of the Christian Church now in great extremity, and no way in sight open from their escape out of great misery: the Bohemian Protestants put to cruel deaths: the French Protestants have the sword drawn against them, and the arrows upon the string to shoot at them: the Palatinate under proscription, the Prince thereof in exile: Our help is in the name of the Lord. All these will faint, except they believe verily to see the goodness of God in the land of the Living. Sweet and full of comfort is the example of God's people, to whom it was promised, even when they were in captivity in Babylon, they had hung up their Harps upon the Willows, and sat weeping by the rivers of waters. Thus, Zech. 8.3.3. saith the Lord, I am returned unto Zion, and will dwell in the midst of Jerusalem, and Jerusalem shall be called a City of truth, and the mountain of the Lord of Hosts, the Holy Mountain. Thus, saith the Lord of Hosts: there shall yet old men, and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age. And the streets of the City shall be full of boys and girls, playing in the streets of it. Thus, saith the Lord of Hosts, if it be mervellous in the eyes of the remnant of this people in these days; should it also be marvellous in mine eyes, saith the Lord of Hosts. I will save my people from the East, and from the west Country. This is the help in trouble, ready to be found, let us awake, this help with the loud voice of our importunate supplications, saying, O Lord, help now, O Lord, now give prosperity. Let us give him no rest, till he hath bowed the heavens, and is come down, to visit the distresses of his faithful servants. Our Saviour comforteth us well, saying, My Father worketh as yet, and I work, and if our labour which is, opus in Domino, a work in the Lord, be not in vain, his labour which is, opus Domini, a work of the Lord, will prosper in his hand. He is as strong in the river of Rhine, as in he was Jordan, and his Church is as dear to Him now as ever it was, and he is as diligent in making inquisition for blood, and as attentive to the complaints of the oppressed as he was. Verse 11. The Sun and Moon stood still in their habitation: at the light of thine arrows they went, at the shining of thy glittering spear. 12 Thou didst march through the Land in indignation, thou didst thresh the heathen in anger. 13 Thou goest forth for the salvation of thy people, even for salvation with thine Anointed: thou woundest the head out of the house of the wicked by discovering the foundation to the neck. Selah. 14 Thou dost strike through with his staves the head of his villages, they that came out as a whirlwind to scatter me, their rejoicing was as to devour the poor secretly. I Read all this together, because I conceive it hath reference to one story, and that is recorded in the book of Joshua. For after Israel came into the land of Canaan, and had destroyed Jericho, and the City of Ai: the Gibeonites terrified with this news, craftily pretending themselves to be a people dwelling in a far Country, and for the name of God's sake, whose wonderful works they had heard of, they desired to make a league with Joshua. Joshua and the Elders were deceived, and confirmed a league with them by oath. But after the fraud was detected, Israel made the Gebeonites serve them, but they were under the protection of Israel. This league of Gibeon with Joshua did much trouble the neighbouring Kings, for they feared Gibeon, being a strong City, therefore five Kings do make war against Gibeon to smite it. The Gibeonites send to Joshua for succours, joshua according to his oath of confederacy with them came from Gilgal, he, and all the people of war with him, Ver. 7. and all the mighty men of valour, he gave the assault to the five Kings and their Army, he discomfited them, and made them fly. Then the Lord reigned stones from Heaven upon them: Ver. 11. there were more that died with the hailstones, than they whom the children of Israel slow with the Sword. Then spoke Joshua to the Lord, Ver. 12. in the day when the Lord delivered up the Amorites before the children of Israel: Sun stand thou still upon Gibeon, and thou Moon in the valley of Ajalon. And the Sun stood still, Ver. 13. and the Moon stayed until the people had avenged themselves upon their enemies: Is not this written in the book of Jasher? so the Sun stood still in the midst of Heaven, and hasted not to go down about a whole day. And there was no day like that before it nor after it, Verse 14. that the Lord harkened to the voice of a man: for the Lord fought for Israel. This is the wonder that Habakkuk our Prophet doth here commemorate, a miracle yet fresh in the memory of the Church, yet by computation of times from the time of Joshua, when this was done to this time of Habakkuk: when this is remembered were past, more than 700 years. Habakkuk doth well to remember this, for of all the miracles that God wrought for Israel, this was the greatest; here Heaven fought against Earth, the Sun and Moon stood still to give light to the Battle, and the faithful witnesses of Heaven (so the Sun is called) stayed his course to bear witness how God fought for Israel. We may truly say to Israel, Tibi militat aether: Observe the words of the Prophet, how well they follow the history in Joshua. Habukkuk saith, The Sun and Moon stood still in their habitation, they stood in their several sphere wherein they move, for these be their habitations, and note that they both stood still, Sun and Moon. For the Moon borrowing all her light of the Sun, had she kept her course while the Sun had stood still the length of a day, there had been great irregularity of motion in these Celestial bodies, from the constant order set them by their Maker in their Creation. Observe also, that he doth not say the earth stood still, but the Sun: it had been, as some said, the Earth and the Moon stood still as the Sun and the Moon, and our understanding would have as soon apprehended, if that new Astronomy had had been then revealed, which some of our Empirics, and Journeymen in that excellent Science of Astronomy have of late revived in their Almanacs, telling the world that they have long been in a wrong belief, that the Sun moveth, and the earth is fixed, for they believe that the Sun is fixed, and the earth is moved. And to evade the clear evidence of this text, which tells it for a wonder that the Sun stood still, they say, this is spoken to our capacity, because to our sight it so seemeth, that the Sun moveth, and the earth is fixed, but indeed it is otherwise. Our capacity I think hath much wrong done in this, for if the Word of God had told us, that God had created the Sun to stand still, and the Earth to move, it is more likely that we should have taken his Word for it, and have believed it as it is, as well as now we believe it, as it appears. We are neither incapable nor incredulous, but that many against the letter of Scripture have written, and made more believe, that the Sun stands still from the creation. The common defence of this opinion grounded upon God's application of himself, to humane capacity, doth make figures in story where is no need, and maketh David a man of small judgement in the knowledge of the Sun, who saith, that God hath set a tabernacle for the Sun in the Heavens, (called here) an habitation, Which is a Bridegroom coming out of his chamber, and rejoiceth, as a strong man, to run his race. His going forth is from the end of the Heaven, and his circuit unto the ends of it. Doth not this Prophet speak of the glory of God, declared in the motion, not the station of the Sun? or in the glory of God shown in our opinion of the Sun's motion, not in the truth thereof. Greater secrets than this are revealed in holy Scripture, which are against the vouchie of the outward sense, or the rational discourse of man, and no doubt, but if the Sun had stood still, and the earth that we live upon had moved, when this miracle was by the spirit of truth recorded, it had been so set down to us, as followeth: [At the light of thine Arrows they went, at the shining of thy glittering spear.] The meaning, I conceive, to be this, that the Sun and Moon did not now keep their ordinary motion appointed in their Creation, but by a miraculons dispensation they attended the arrows of God and his spears. For God declared himself in this war, to be the God of Israel, by shining arrows and glittering spears, he meaneth not only the arms of Israel his people, but the apparent demonstration of his own miraculous and extraordinary power declared in this war; For you heard in the story, that God cast down great stones from Heaven upon them, which slew more than Israel's sword did. These were arrows of God, and his spears with which he fought for Israel, they are called bright and glistering both. 1 Because the Sunshining upon these great hailstones reflected a dazzling light from them, as experience telleth us, both in snow, ice, hailstones, and all watery bodies. 2. And because in this judgement, there was so manifest appearance of the immediate hand of God in this war. Thus Mr. Calvine doth understand these words, and saith, Sol retentus est, ut daret locum sagittis & hastae Dei. Only, he seemeth to me somewhat too strict, when he saith, per sagittas & hastam nihil aliud intelligit, quam arma populi Dei. Yes sure, he meaneth his own weapons too, with which he fought from heaven, and those rather, as the more shining and glittering. Montaws, also upon these words, saith, & Lunam cursus suos ad commoditatem exercitus sacri temperasse. Junius also and Beza do conceive that these hailstones fell not without thunder and lightning which are the terrors of heaven, and the voice of God, it followeth. [Thou didst march through the Land in indignation, thou didst thresh the heathen in anger] this, (as I conceive hath reference to the following victories, by which all the land of Canaan was subdued to Israel, for the Church here confesseth, that as God by deed of gift, had long before assured this promised land of the heathen to his Israel, so he gave them a full possession thereof by marching through the land, and by threshing the inhabitants thereof. Thus the Church confesseth. We have heard with our ears, O god, our Fathers have told us, Psal. 44.2. what work thou didst in their days, in the time of old. How thou didst drive out the heathen with thy hand, and plantedst them in, how thou didst afflict the people and cast them out: For they gate not the Land in possession by their own sword, neither did their own arm save them, but thy right hand and thine arm, and the light of thy countenance, because thou hadst a favour unto them: this phrase of marching through the Land doth express God in arms for Israel. But the other phrase of threshing, the heathen doth imply victory, and full power over them, even to the stripping them out of all. [Thou wentest forth for the salvation of thy people, even for salvation with thine anointed.] The cause why God put himself into this quarrel was the preservation of his people, where Israel is twice called the people of God, which must be understood of the adoption of grace, for by right of creation all people of the world are God's people. This was Israel's glory, and it was also their safety, that they were God's people, and how they came to be so, Moses will tell. The Lord did not set his love upon you, Deut. 7.7. choose you, because ye were more in number then any people (for ye were the fewest of all people.) But because the Lord loved you, Ver. 8. and because he would keep the oath that he had sworn unto your Fathers: that is, He loved you, because he loved you. But he addeth, thou goest forth with thine anointed. Which Mr. Beza doth understand of David, and so maketh a long stride from the conquest of Canaan, to the reign of David, and from these victories to David's victories many, many years after. And Tremelius and Junius do so apply the text, Mr. Calvine lead them all into this Exposition. Others conceive, that the former commemoration is continued, and they that are before called God's people, are here called Gods anointed: for wheresoever there is election, there is unction, and we may say of Israel, that God annoined them with the oil of gladness above all their fellow nations, for David saith; Non fecit taliter. I am sure the Seventy read and understand the text thus, for they read, that God went forth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Latin reading is, Cum Christo tuo, and the original Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Messiah, which moveth me to refer this to Christ, who was the bond of that love which knit God so to Israel, for whose sake, God was so favourable to Israel. Master Calvine doth confess, that this hath reference to Christ, and includeth all the favours of God declared to Israel; from their coming out of Egypt to the last mercy showed to them, to have come to them, non nisi interposito Mediatore, not without a Mediator. But he addeth, that the promise of Christ did more cleely appear, and was more manifestly revealed in the reign of David then before, which might give comfort to the Church in distress, that makes Master Calvine go so low as David's reign, to apply these words. But the next words show, that the former history of the wars of Israel, to settle their possession in Canaan, and not yet at an end. So then I understand that God went forth with his anointed, that is, with Jesus Christ, to save his people, and there is the the life blood of all the comfort in this whole Psalm of the Church; and by this faith, by faith in this Messiah the just shall live. It followeth, [Thou woundest the head out of the house of the wicked.] By the house of the wicked, the land of Canaan is here meant, and by the head that God wounded, either the wisdom and policy, or the sovereignty and power of the Land is meant; for none of the Kings of the land could stand before Israel, so that the very head of the house was wounded. [By discovering the foundation to the neck.] This was the manner of Gods working against the head of the house of the wicked, by making the foundation naked; that is, digging up the very roots thereof, by an utter extirpation of the Inhabitants of this land. It was Edom's cry against Jerusalem, Raze it, Raze it: the Margin: make bare even the foundation thereof, Psa. 137.7. as before you heard, out of Psal. 44. Thou hast cast out the Nations, and placed them in: It followeth. [Thou didst strike through with his staves the head of the Villages.] That is, thou didst overthrow the Inhabitauts of the land with their own staves: As the Poet saith, Suis & ipsa Roma viribus ruit. He declareth here the extent of the victory not only to their walled Towns, and defenced Cities, but even to the Villages and Hamlets of the Land: so that no part or corner of the Land escaped the hand of God, or the possession of Israel, but God who promised them that land, gave it them, and gave it all into their hands. This, as it hath a general extent to the whole story of Israel's conquests, so it may have a more particular reference to the story of that war made in the behalf of the Gibeonites, where the five Kings that made war against Gibeon, hid themselves for safety in a cave at Makkedah: and that cave chosen for safety, proved a prison for their forthcoming, and Joshua sent men to roll great stones to stop the mouth of the cave till he had finished the war, Josh. 10.16. and then he brought them forth and slew them, and buried them in that cave. Thus the head of the Villages were beaten with their own staves, and that cave which the Kings chose for their safety was first made the trap to catch them, than the prison to hold them fast, and at last, the sepulchre to bury them. Yet more particular reference may it have to the conquest of the Midianites, Judg. 7. for in that battle the Lord declared his strength for Israel mervellously, for he said to Gideon their Captain. The people that are with thee, Ver. 2. are too many for me to give the Midianites into their hands, lest Israel vaunt themselves, and say, mine own hand hath saved me. In conclusion, God would have no more to go up against Midian, but three hundred men. Now the Army of the Midianites was great, as appeareth in the former Chapter, ver. 33. Then all the Midianites, and the Amalekites, and the children of the East together. Yet God would have no more to go against Midian but three hundred men against this great Army, of whom he saith before: that they came as Grasshoppers for multitude, Judg. 6.5. for both they and their Camels were without number. And they had much vexed and impoverished Israel, as the story saith. But Israel had the victory by those three hundred men, who being divided into three Companies, in the beginning of the middle watch of the night, when the sign was given by Gideon, every man broke a pitcher of earth that was in his hand, and held their lamps in their left hands, and their trumpets in their right hands to sound withal, and cried, The sword of the Lord and of Gideon, and they stood every man in his place. And the Lord set every man's sword against his fellow throughout all the host. Judg. 7.22. Here it is plain, how God beat them with their own staves, and slew them with their own swords. And of them we may well understand that which followeth. They that came out as a whirlwind to scatter me, their rejoicing was to devour the poor secretly: for the Midianites by many direptions had made them poor, and by spoiling the increase of the earth almost starved them, and now they came as a whirlwind in an army to destroy them. Their secret coming to devour the poor, it is well expressed in the story. And so it was when Israel had sown, Judg. 6 3. that the Midianites came up, and the Amalakites, and the children of the East, even they came up against them. And they encamped against them, Verse 4. and destroyed the increase of the Earth, till thou come to Gaza, and left no sustenance, neither Sheep, nor Ox nor Ass. Here they assaulted them secretly, by sudden incursions upon them, and they came out as a whirlwind by sudden violence, and they made them poor. The words thus expounded, we may in this part of the section consider. 1 The miracle of the station of the Sun and Moon. 2 The victory that followed. 3 The conquest of Midian. 1 Of the miracle of the station of the Sun and Moon. This example of the station of the Sun and Moon, Doct. 1 as attending upon the wars of the Lord, doth further confirm the former Doctrine, delivered out of the Verse going before, that the in-animate creatures do serve the Lord, and the will of God is their only nature, whether he guide them by his ordinary providence, or by his special dispensation of extraordinary power. It teacheth that God is above all second causes, so that his reveal determination of means, for his operations do not bind him, but his Non obstante, often inter-curreth by virtue of his prerogative.] To express him absolute Lord of all, Reas. 1 ruling all things by the word of his power, that he may be both trusted and feared above all. To divert us from the overweening of our fellow creatures, for many Nations having observed the good that the Sun doth on earth, have worshipped the Sun, and some Lunatics have as wisely worshipped the Moon, others have adored some special Stars, as the ascendants in their nativities. The Egyptians in respect, as is thought of the great profit that came of kine, did worship a living bullock, or calf, and of them the Israelites learned that Idolatry. Herodotus tells how Cambyses coming with his conquering forces into Egypt, Thal. 76. saw the Egyptians worshipping their calf, he drew his sword, and cut him on the thigh, that he bled exceedingly, and shortly after died. Cambyses seeing this, cried out in scorn of the Egyptians: O Capita nequam hujusmodi Dii existunt, carne & sanguine praediti, & ferrum sentienter? dignus nimirum Aegyptiis hic Deus. Thus came into the Church the worship of Angels, and the Mother of our Lord and Saints, and it's because they were Benefactors to the Church. And after for their sakes, their images were worshipped, as at this day in the Church of Rome. To divert us from this superstition and idolatry, and to teach us to know our fellow creatures, God doth alter sometimes the established order of his government, and saith, as Christ to his Disciples. Are these the things you look upon. Surely the Sun, of all things is that God hath made for the use and service of God, as the most glorious, the most comfortable, in respect of light, which it giveth us from its own body, and which it bendeth to the Moon and Stars; and in respect of its influence, so that as Ambrose calleth it, Ornamentum Coeli, the ornament of Heaven, and Oculum mundi, the eye of the world; others have called it animam mundi, the soul of the world, as the quickener of all living things. Three most memorable evidences of God's power in the Sun are past, this of the standing of it for the space of a whole day. The going back of the shadow upon the dial of Ahaz in the days of Hezechiah, 2 Reg. 20.11. 10 degrees, And the miraculous Eclipse at the death of Christ. And Christ foretelling the end of the world, saith that, The Sun shall be darkened, Matth. 24.29. and the Moon shall not give her light. St. Augustine proves the Divinity from these things, which we call portenteous, and he blameth the Mathematicians, for affirming those extraordinary effects in natural bodies, celestial or terrestrial to be contra naturam, against nature, De Civit. 21.8. quomodo est enim contra naturam, quod Dei fit voluntate, cum voluntas tanti Creatoris, Creaturae natura sunt. Portentum enim fit non contra naturam, sed contra, quod nota est natura. 3 This station of the Sun and Moon at this time doth serve to justify the lawfulness of a just war, Reas. 3 for they attended the arrows and the spear of God. This was a just war, for, 1 It had a warrant from God to possess Gods Israel, of their own land, which God had given them, this is the warrant of policy. 2 It was against Idolaters, whom they were sent to destroy: the warrant of Religion. 3 It was in the behalf of the Gibeonites, their confederates by oath. Lex Gentium, the Law of Nations. It is a sin to set and look on, when either our Commonwealth, or God's Religion, or the Oath of confederacy suffereth. This war was here managed openly, and in the sight of the Sun, and God declared himself both of the Council of War, and an auxilary friend to his Israel, in the same, for none but he could have stayed the course of the Sun and Moon. Now these extraordinary operations of God, Use. as St. Austin saith, are called, Monstra ut a Monstrando, so they are called portenta à portendo, & prodigia à porro dicendo: therefore let us see what they show, and what they teach us. 1 They teach us the great Commandment of the law to love God, and to keep his Comandements. This power in doing so great things, and this mercy in doing the same for Israel, doth well deserve that service from his Church, observe it in a touch, remember it in the front of the law. I am the Lord thy God which brought thee out of the land of Egypt, for that leadeth us into the full story of Israel's peregrination, and is there used to move obedience. And we cannot make a better use of our frequent Commemoration of the manifold mercies of God to us, then to stir up ourselves to serve him: so Christ's greater deliverance is urged by Zecharie, ut liberati serviamus. 2 It serveth to direct us in the estimation of the creatures of God, for the honour that we can do them lawfully, is but to glorify God for the good we receive by them: honour is only due to him that implieth them. Take heed of Idols, take heed of superstition, let not another Gospel bewitch any of us, when the Sun communicateth his light to all the world, every corner and part of the world, is not illuminate alike, there be some precious stones that reflect the light of the Sun more than others do: we value these above other, yet we know that the light is all borrowed of the Sun. And though in our fellow creatures the gifts and graces of God be in differing measures given, for which we value them above an ordinary price, yet we reserve to our God the honour of the gift, of every good and perfect gift, who is the Father of lights, and we do him wrong if we draw any of our fellow creatures into the communion of his glory. 3 Let me add this for caution, let not our thoughts be so ravished with the contemplation of God's extraordinary power, sometimes expressed in the service of his creatures, as that we do neglect his ordinary providence: which in true judgement is more admirable. It is Saint Augustine's note, Quae sunt rara, sunt mira: But he saith, it is more admirable to behold so many faces so unlike in form, feature and proportion, yet we do more wonder to see two faces alike. It is not so admirable in true judgement to see the Sun stand still in heaven, as a glorious candle set upon a Candlestick, as to see it move and set, and rise in so constant manner as it doth. Therefore, let the common providence of God lose nothing by his extraordinary lightnings of Power, and flashes of Prerogative. 4 This serveth also to encourage us in the cause of religion, or in the just defence of the oppressed, to awake our courage and to take pains. It belongeth not to us who are Gods Ministers, to inquire what cause of wars we have at this present, what means must be used to commence and maintain them. This belongeth to us to animate all that are called to just wars, to take courage from this example. If the sun stood still whilst Joshua did fight for the Gibeonites, because God's oath had bound Israel to them is confederacy. I cannot doubt, but the Son of righteousness, the Captain of God's guards, the Lord of his Hosts; will cover their heads in the day of battle, that fight for the oppressed Church of God, their brethren, the professors of the same faith, the worshippers of the same God. Whereas this miracle of the station of the Sun and Moon was done at the instance of Joshua, we are taught to behold the truth of God's promises made to his servants. He had promised Joshua to magnify him in the sight of his people, and the blessing of the people on Joshua was only, the Lord be with thee, as he was with Moses. So he was in the division of the waters of Jordan, Iosh. 1.17. so was he in the conquest of jericho and Ai, and never was there such a thing seen, that the Lord heard the voice of a man to make the day two days long. 1 This was done to prevent Idolatry, that the people might not erect any memory to Moses, to honour him with divine honour, which also God feared, and therefore he buried Moses himself, and would let no man know where he was buried, to prevent Idolatry. The Devil, no doubt, knew the place; that was the quarrel between Michael and the Devil, about the body of Moses; for the Devil would feign have discovered where it was, to have misled the people to Idolatry, but Michael resisted him: Now when the people see that he which was great in Moses, is as great in Joshua, and they have experience that Joshua hath of of the same spirit that Moses had, this doth direct their judgements not to look upon the instruments by whom wonders are done, but on God who doth them, and can do them as well by Joshua as by Moses. 2 This was done to assure the former promises of the quiet and full possession of the land, against the fear which the Spies suggested; Iosh. 10.14 for if God declare by these signs that he fighteth for Israel, as it is said upon this sign, Israel need not fear the power of their enemies, they may go forth in the strength of the Lord, his word is their warrant, his truth their assurance. When we behold the same power of God in the change of Ministers of his will, Use. we learn to know whatsoever alteration the vicissitude of time maketh on earth, yet, thou Lord art the same, and thy years do not fail. Therefore, as David saith, Put not your trust in Princes, nor in any son of man, for there is no help in them: there is help by them, but it is not in them: our help is in the name of the Lord who hath made heaven and earth. 2 This showeth the perpetual course of God's favour to his Church, the faithful servant of God, Moses dieth, but the spirit that God put upon Moses survived him, Eliah. Elisha. Num. 27.18. and rested upon Joshua, he was consecrated to that employment. 1 By Gods own election and designation. 2 By the imposition of Moses hands, and the devolution of some of his honour upon him. 3 By Gods own gift of the same spirit that was upon Moses. Thus where God loveth a poople, the favour of God runeth in a full stream in the Channel of his Church. 3 Seeing this constant truth of God in his gracious promises to to his Church, hath reference to our obedience: this much teach us to obey and serve our God in all things, that his sun may shine upon our Tabernacles, and that we may anoint our paths with butter; for as David saith, No good thing will he withhold from them that serve the Lord. D●u●. 28. He hath shown his people what they shall trust too, blessings and curse, life and death. 3 Doctrine. This also teacheth us, as the Apostle doth. The effectual fervent prayer of a righteous man prevaileth much. James 5.16. He proveth it by the example of Eliah, who though he were a man subject to the like passions, as we are, he prayed earnestly that it might not rain, and it reigned not on the earth in three years, and six months. And he prayed again, and the heaven gave rain. So this example of Joshua praying, is a full example of the effectual power of prayer, these examples, as that also of Moses praying upon the Mount, when Joshuah fought with Amalek, do all seem to prove the force of prayer. Exod 17. And great reason there is that this should be effectual with God. 1 Because there is no service that man can perform to God, wherein he doth so much part with himself, and even lay himself down in prayer, for therein he openeth his heart to God, and poureth forth his spirit to him; and his faith doth bring God to him face to face. When men pray as they ought, they know God and themselves, they know and confess him the faithful Creator, the merciful redeemer, the gracious preserver, the bounteous rewarder of men. And they know themselves to be but men, that is indigent and needy, having nothing but what they receive from his hand, and of his free gift, immerent, deserving none, not the least of his favours. Which two considerations do serve to humble us, and to honour him. We find in Scripture watching and fasting often joined with prayer, as outward means to tame and subdue the flesh, that it may be the lesser able to resist the power of the spirit, for the spirit is willing in the servant of God, but the flesh is weak. 2 There is no part of God's worship that hath so many precepts to impose it on us, as prayer hath in both the Testaments, none that we have so many examples of great success and prevailing with God, none that we have so good means to perform as prayer: none that hath so many promises made to it in holy Scripture. 1 For precepts, 1 Precept. so soon as God had established him an house for his public worship, he commanded it to be called an house of prayer to all nations. Solomon dedicated that house to God by prayer, it is Gods own Word, seek ye my face, it is the Church's answer. Thy face, O Lord, will I seek. And Christ our Saviour often in the gospel, the Apostles after him enjoins it. 2 For example we have Abraham, 2 Example. Isaac, and Jacob, Moses, David, Solomon, Hezekiah, Eliah, Manasseh, Nehemiah, Job, Samuel, Daniel: all the Prophets, all the holy men, Christ, his Apostles, all with admirable success, 3 For means, 3 Means. Christ taught us to pray, shown us the way to the Father, in his mediation, and by his name. And the spirit which Christ left in his Church helpeth our infirmities. Christ hath comprehended all in a few words, 4 Promise. Whatsoever you shall ask the Father in my name, it shall be given you. Ask and receive, that your joy may be full petite, quaerite, pulsate. These great examples of success do all seem to stir us up, Use to the performance of this part of God's worship both. 1 In obedience to the Commandment of God, who hath imposed this duty on us, whose Commandments are mighty and ought not to be light laid. 2 In an holy ambition of the best graces of God which are this way obtained of him. 3 In an humble love to our God, to whose presence and conference we come by prayer. 4 In an holy imitation of those great examples, which are so frequent in Gods faithful ones, in the double Testament of God. 5 In a thankful use of the means by God ordained to facilitate this service, that we receive not the grace of God in vain. 6 In a confident faith in Gods gracious and free promises, which are yea and Amen. 7 In an humble sense and feeling of our own wants, and the necessities of our brethren, for so we do exercise both our piety to God, and our charity to ourselves and our brethren. But this discourageth many, Ob. we read of great power of prayer of old, as that Moses prayer gave Joshua victory. Joshuahs' prayer made the Sun stand still. Eliah by prayer, shut up heaven, by prayer he opened it. Daniel by prayer shut up the mouths of the lions in their den. We see no such effects of prayer now, and therefore we think prayer is not of such effect now, as heretofore. To this our answer is, Sol. that great and extraordinary examples of the success of prayer are but thinly scattered in the Book of God, to show the power of God's Ordinance. Neither may that be a rule to us, that prayer is not of force as it hath been, because we do not see such great effects thereof, as have appeared in former times. For in the time of the shadow, when Christ was seen in type, and under a veil, there was need of extraordinary examples to confirm faith, but to us that live in the clear light of the gospel, to whom Christ is made manifest to be our intercessor, this may seem to strengthen faith. If God did hear the prayers of his faithful owns, and answered them by miracles, they had special warrant to demand those things at the hands of God. We have no such warrant, but look we what we may pray for, and we shall find that God doth answer us with success. 1 That the name of God may be hollowed, doth not every faithful servant of God place his trust in this name? doth he not praise it for all things? 2 That the Kingdom of God may come; Is not this Kingdom of grace in the Church? doth not the believer feel Christ reigning in his heart, and ruling him by his spirit? and doth he not expect his second coming in glory and believe everlasting life. 3 That the will of God may be done here as it is in heaven, is it not so? Our conversation is in heaven; doth not the whole life of a faithful soul spend itself in imitation of Christ, and of the Angels of God, and of the holy Saints that are gone before us to praise God in heaven. 4 Have we not daily bread? doth not God feed us with food convenient for us? 5 Doth not God assure our consciences of the free remission of our sins? Doth not he in temptations save us from the evil one that seeketh our destruction, and maketh them the exercises of our virtue, and are directed to the dilapidation of our faith? We may ask nothing else of God but what hath reference to one of these petitions, and in all these God heareth us and granteth our requests. Our own want of faith and zeal in prayer, our own neglect of the duty, our own unthankfulness to God for benefits already received, our corrupt desires to spend the favours of God upon our lusts, may make many of our prayers miscarry. Much more if we do ask any thing at the hands of God, which is not lawful. But let us ask as he commandeth, and the argument will follow comfortably. If the servants of God have heretofore prevailed with God, so far as to work miracles for their good, much more will God hear our ordinary suits, and grant them so far, as may stand with the glory of his name, and our good. But at adventure he hath commanded us to pray, and let us do our duty in obedience to him, and leave the success to his fatherly providence: prayer is the casting our care upon God, and is not that a great comfort to us, when our care is put off and so repose, that we may serve our God without fear or care for things of this life. 2 The victory that followed the station of the Sun and Moon, contain two things. 1 What God did in indignation to his enemies. 2 What he did in favour to his people. 1 What he did in indignation? Containing, 1 His martial march through the Land. 2 His conquest of it, 1 His March. Thou didst march through the land in indignation; which tea●heth us; That in all wars God is Lord of Hosts, Doct. and general of all the Army's teat fight in his quarrel. This was assured to Joshua by a Vision, for It came to pass when Joshua was by Jericho, Josh. 5.13. that he lifted up his eyes and looked, and behold there stood a man over against him, with his sword drawn in his hand, and Joshua went unto him, and said unto him, art thou for user for our adversaries? And he said nay: but as a Captain of the host of the Lord am I now come, and Joshua fell on his face to the earth and did worship. This must be God that appeared to him by this Angel: and it is the same Angel which God before promised. Behold, I send an Angel before thee to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey his voice, and provoke him not; Ex ●2. 22 for he will not pardon your transgressions: for my name is in him. This Angel must needs be the same, who is after called the Messiah, or anointed in the next verse, and both the power that was given him of God to protect, and to pardon, and the charge that was given to the people not to offend him, and the worship which Joshua did give him, and the name which God said was in him, prove him to be Jesus Christ. All serves to prove that God was the leader of these wars, as here is said. Thou didst march through the Land. And God doth take it upon himself. I the Lord do all these things. Esa. 45.7. The reason is, because war is one of the rods of God, wherewith he doth scourge the sins of men. For thus, saith the Lord God. How much more when I send my four great judgements upon Jerusalem: the first of them is the sword. Ezek. 14.21. Who can manage the judgements of God but himself, and therefore when wicked persons are employed by him to punish sinners by the sword, he confesseth, the service done to him as in the case of Nabuchadnezzar, King of Babel against Tyrus. I have given him the Land of Egypt, Ezech. 29. V●rse 2●. for the labour wherewith he served against Tyrus: because they wrought for me, saith the Lord. God ordereth all wars, for wars, as I have said, is one of Gods own rods, and none can manage them without him, so all wars, as they are from him, are just wars. But they may be unjust in respect of them that commence and prosecute them. The point then here taught is, that in all wars which are just in respect of God who smiteth them, God is the leader, and the protector of his armies, who giveth them both strength to fight and victory in battle. These were God's wars by which Israel was settled in the land of Canaan, and they were the wars of God, by which Israel was led away captive into Babel. you heard God himself say so. Hab. 1.6. For, lo, I raise up the Chaldaeans, that bitter and hasty nation, which shall march through the breadth of the land, to possess the dwelling places that are not theirs. God was he that marched through the land then in indignation. This teacheth us wheresoever we see the sword of God abroad in the world to smite, Use. to confess it to be Gods soar judgement, without whom no man could draw a sword, or lift up his arm in the world, God brought in his Israel by the sword, and by the sword he carrieth them out of Canaan, note. the hand of the Lord is in both. Therefore, whatsoever preparations of war, Gods servants do make to hold or to recover their own right, to relieve the distresses of others, or to suppress the injuries of oppressors, they must commit their cause to the Lord, and seek their strength from him, and depend on him for their success. But as God is the author and manager of all wars, so is he the special protectonr of those that he hath separated from the world to be his Church and peculiar people, as in the story of Israel's passage you have heard. In this war, God did march before his Israel against the inhabitants of Canaan, and cast the fear of them upon them all. This is a great advantage in all wars, to have God on their sides, for as David saith, If the Lord had not been on our side, when men risen up against us, they had swallowed us up, etc. Then is God a special protector, when he directeth his war to the good of them whom he protecteth, and marcheth in fury against their enemies. And thus it was with Israel when they took possession of Canaan, as you have heard. For they gate not the Land in possession, by their own arm, neither did their own arm save them, Psal. 44. but thy right hand and thine arm, etc. The distressed have a special warrant to call upon God, and it was the voice of the Church, when the Ark removed to say, Exurgat Deus dissipentur inimici ejus: let God arise, and let his enemies be scattered. God is merciful to our land, and Church, that we yet live in peace, it is full of comfort, when God marcheth before his Church in their wars, but it is much more happiness when he biddeth us go to our chambers, and shut the door after us, and tarry a while till the storm of troubles over-blow. But than it is most joyous, hen he giveth peace within our walls, and plenty within our palaces. Thus have we lived hitherto by the favour of the God of peace, and it shall do well that we do lay this example to heart: For the same God that marched before Israel to plant them in, doth now march before the Chaldeans to cast them out, he that fought for them to give them their land, now fighteth against them to carry them captives out of the Land. It is the indignation of God that maketh this change, and it is their sin that thus provoketh him. Yet they look back in their captivity and comfort themselves with the remembrance of God's former protection. Sin hath made this change: are we more in the favour of God than Israel was, or have we sinned less than they did, that their evils should not come on us. Surely the sins of our land, are both many and heinous, the double edge of the word which is drawn and used against them, doth not draw blood. Nullus sequitur de vulnere sanguis. The course that is taken for reformation is preposterous, for men look without themselves, and complain of the faults of others, and would feign amend their brethren, but the right way is: Let every one strive and labour to amend one. And all that say, Let not this evil come upon us; not the sword, not the pestilence, not famine: let them be tender that no evil come out of them, for our sins are they which part God and us, which maketh him that set us up, cast us down. 2 His conquest. This is expressed in divers phrases, to declare it fierce and violent. 1 Thou didst thresh the heathen in anger. 2 Thou woundest the head out of the house of the wicked. 3 Discovering the foundation to the neck. All look one way to describe God in his indignation, how he lays about him, and they teach us, that It is a fearful thing to fall into the hands of the living God, for he is known by executing judgement, and the heathen are punished in his sight. True, that he is patiented, and long-suffering, even toward the heathen that know not God; long did the cursed seed of Cham possessed the land of Canaan, and God deferred their punishment to the fourth generation, himself giveth the reason of it. For the iniquity of the Amorites is not yet full. There be six signs of ensuing judgement, G● 15.16. and where they are found, what remaineth but a fearful expectation of the fierce wrath of God? 1 The quality of the sins committed, if they be of those crying sins which do immediately impeach the glorious Majesty of God: such as are superstition and Idolatry, which do give the glory of God to creatures; Blasphemy, breach of God's Sabbath. Or such as violate humane society, sins against nature, as in the Sodomites, sins of blood, as in the old world, sins of oppression, bribery, extortion, corruption of justice and such like. These things do put Almighty God so to it, that he saith, How shall I pardon thee for these things? Shall I not visit for these things saith the Lord, Jer. 5.7. Ver. 9 shall not my soul be avenged on such a Nation as this? The fields look yellow, as Christ saith, for the harvest, and call for the sickle of God's vengeance to cut them down. 2 The spreading and extent of sins, when it hath corrupted the most, as in the old world, God said to Noah, Thee only have I found righteous before me in this age. And in Sodom not ten righteous to be found, and in Jerusalem God said, Run too and fro through the streets of Jerusalem, and see now and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgement, that seeketh truth, and I will pardon it. The Prophet did go the circuit. He searched amongst mean men, and he found them foolish and ignorant: he gate him amongst the great ones, and he found them such as had broken the yoke. When sin once covereth the face of the earth, and is grown like a general pestilence infecting the greatest part, Moses, Job, Samuel and Daniel may pray and have no audience. 3 The impudency and boldness of sin when men are not ashamed of their evils that they commit to cover and conceal them to do them in the dark, but brave the Sun with them: as Absalon defiled the Concubines of David in the sight of the Sun, and before all Israel. It is God's complaint of his people. The show of of their countenance doth witness against them, Jer. 3 9 and they declare their sin as Sodom, and they hid it not. And again, Were they ashamed when they had committed abomination; nay, Jer. 6.15. they were not at all ashamed, neither could they blush. Thou hast an Harlot's forehead, thou refusest to be ashamed. 4 Ostentation of sin, ●er. 3.3. when men do make their boast thereof. Why boastest thou thyself in mischief? Upon which words, Saint Augustine saith, Gloria malignitatis, gloria est malorum. He saith, it is a foolish boast to glory in evil: for evil is easily done. He gives many instances, the care of preparing the seed, and of the ground the sowing, the weeding, the attending, how many hands it asketh, and Absalon can set it all on fire in a moment. So Samsons Foxes did the fields of the Philistines. The Wiseman setteth it down as a fault; Most men will proclaim every man his own goodness; Prov. 20.6. how much more to boast of evil. As wantoness boast how many they have defiled, and drunkards how many they have out-drunk. 5 Making a mock at sin: so the Wiseman saith, there be that toss firebrands, and say, Am not I in sport? All our sins are firebrands, we need no other rods to scourge us here, no other fuel to enfire us hereafter, than our own sins: this is, Hilaris insania, to make ourselves merry with these, and to set in the chair of the scornful. 6 Incorrigibility, when the gracious warnings of God do not lead them to repentance: when the angry threaten of God do not draw blood of them, when the rods of Gods favourable chastisement do not smart upon them. O Lord, saith Jeremy, Jer. 5.3. Thou hast stricken them, but they have not grieved. Correction had wont to be the way to reclaim sinners, but when iniquity is come to the full ripeness, God may lay on while he will, they that have not known the way of peace will harden their hearts, as Pharaoh did, and correction will but make them curse, and blaspheme God to his face. This was the full iniquity of these nations, whom God threshed and wounded, and digged up, and cast out, that he might plant his Israel therein. And it teacheth us to be wise to salvation, Use. as the Apostle saith; Thou man of God fly these things. And let me say to you, as Lot to the Sodomites, I pray you, my, brethren, do not so wickedly. Take heed of Idols, Babes, keep yourselves from Idols. Idolatry hath grown bolder of later than heretofore, the Factors of Rome are busy amongst us, trading for proselytes but God stirreth up the spirits of his religious servants to solicit the cause of Religion, and the worthies of our land stand up with zealous fervency of spirit for the truth of God. This is the light of Israel, so long as we keep the fire of God burning upon our Altars, we shall have hope that God is with us, and that he will give us his blessing of peace. Let us break off our sins by repentance, that we may turn away the indignation of God from us, let not sin reign in our mortal bodies, that we should obey it in the lusts thereof. Let us take heed that we give not way to sin, either in ourselves, or in others, left it overgrow us, but let us examine our own hearts in our chambers, and turn to the Lord. And if a brother by occasion fall into sin, let them that are spiritual, restore him with the spirit of meekness. Let shame cover our faces for the evils that we have done, it is no shame to be ashamed of our evils, as there is a godly sorrow, so there is a godly shame, let us say with Job; I covered not my transgression with Adam, by hiding my iniquity in my bosom. Let it grieve us that we have sinned, and let us not boast thereof, but say with Job, Peccavi, quid faciam tibi: with Saul, I have sinned and done foolishly. Let the remembrance of our sin smite our hearts, as David's heart smote him, when he had numbered the people, and let us do no more so. Let the judgements of God make us afraid. Let the corrections of God humble us, and cast us at the feet of God, that he may show us mercy, and with Paul, let us pray three times, that the Angel of Satan may be taken from us. Then shall we neither feel the flail of God threshing us, nor the sword of God wounding us, nor the spade of God diging up, but we shall rejoice every man, under his own Vine, and under his own Figtree. 2 What he did in favour to his own. Thou goest forth for the salvation of thy people, even for salvation with thine anointed. David saith, Truly God is good to Israel. The everlasting comfort of the Church hath been planted and grounded in the favour of God by the mediation of Jesus Christ his anointed. For although Christ were not so manifest to his Church before, and in the time of the law, as he hath been in the time of the Gospel, yet he hath been always the hope of all the ends of the world. The reason is, Reason. because Christ is not only a Mediator of intercession to pray for us, and a Mediator of satisfaction to die for us, and a Mediator of salvation to prepare eternal mansions for us: but he is and ever was, and will be a Mediator also of temporal protection all to keep and defend us from all evils. So that the Sun shall not smite us by day, nor the Moon by night. For as God created us to his own image, so he fitted to his only begotten Son a body in our image, he was made of a woman, and so soon as his word had made him the promised seed, so soon was he crucified for us, and was the Lamb slain from the beginning of the World. Then did he take his Church into his bosom, and married her to himself, and they became one body, and ever since his Angels have charge over her to keep her in all her ways, and this must comfort Israel in Babylon, that God went before them with his anointed, to settle them in the promised Land. There be no other mercies that will tarry by us, but those which God doth vouchsafe us by the means of this Mediator. He importeth many outward blessings, even to the wicked, by the means of his holy ghost. For all the knowledge that they have, all the wisdom in arts and sciences be the gifts of the holy ghost, but they have no portion at all in the office of Christ, he was not anointed for them. From hence the Apostle doth conclude, that God hath not forsaken the Jews, but that they shall be called again, for he saith. Hath God cast away his people? he answereth: God hath not cast away his people whom he foreknew. Ro. 11, 1, 2. The election of grace which made them his, doth confirm them to him forever, and therefore they mention his going before them with his anointed to assure them, that though they go into captivity and abide a long time there, yet they shall not be left in bonds for ever. For the spirit of the Lord is upon this anointed, to preach liberty to Captives, Isal. 61.1. and the opening the prison to them that are bound. This is now the true comfort of the distressed parts of the Church, which groan under the burden of oppression, and bloody persecution. They cry for the help from men, and no Nation doth secure them, they weep and pray to God and to his anointed, and, no doubt, but in good time, he will come down to them to visit them in his mercy, they are Christians, and they carry the name of Gods anointed, his name is in them, and his righteousness and truth are their hope and strength. It is time for thee, Lord, to put to thy hand, for the wicked sons of Belial, the children of Edom cry out against thy Church, down with it, down with it, even to the ground. The Bishop of Rome, abetteth the unchristian shedding of Christian blood, by his letters, and disperseth his whetstones to sharpen the sword of God's enemies against God's Church. Let us say with old Jacob; O Lord, I have waited for thy salvation, for thy Jesus. 2 This repetition of salvation. Doct. 2 Thou goest forth for the salvation of thy people, even for salvation, teacheth us. That God hath taken upon himself the care of the preservation of his Church. Therefore he goeth before them for salvation, and he doth never leave them nor forsake them. 1 God hath many gracious titles, Reas. 1 which do assure his love and favour to us. He is called Jehovah: so we live, move, & have our being in him. He is callrd by Job, The preserver of men, Saint Paul addeth especially of the elect, for their salvation is a peculiar grace, no common favour. And so his right hand both supporteth and guideth us, that we neither stray out of the way: nor fall in the way. He is called our Shepherd, and so we come to want nothing, for he leadeth us both to the green pastures, and to the waters of comfort. He is called the husband of the Church, and Christ preserveth her to him, sine macula & ruga, without spot or wrinkle, and Christ teacheth us to call him our father, so as a father hath compassion, etc. The Lord is our King of old, he maketh salvation in the midst of the earth. All these titles declare him no Non-residont from his charge, he is always Incumbent. For ipse est qui dat salutem. 2 Because the Church committeth itself to him, Reas. 2 and casteth her care upon him, and he never failed them that trust in him. Saint Paul, I know whom I have trusted, Commit thy ways to the Lord, and trust in him, and he shall bring it to pass. 3 The Church of God giveth him no rest, Reas. 3 but by continual supplications, importuneth his saving protection, saying; O Lord, I pray thee save now: O Lord, I pray thee now give prosperity, he hath commanded her so to do. To seek, to ask, to knock, and invocation is one of the marks of God's children. He that calleth on the name of the Lord shall be saved. They are called the assembly of God's armies, and their prayers be their weapons, Heaven is their abiding City which they besiege, and Christ saith, the violent take it by force. For, multorum preces impossibile est contemni. 4 Christ himself always prayeth the Father for his Church, Reas. 4 that God would keep it, and he saith, to his Father, I know that thou hearest me always. This comfortable Doctrine serveth to refresh the grieved soul in time of affliction, Use the smart of God's rod doth many times puts us into fits of impatience, and murmuring, and the delay of Gods saving help, doth often stagger our weak faith: that the man after Gods one heart, doth sometimes fear that God hath given him over. In great losses as of our honours, and preferments of our liberty, of our wealth, of our dear friends: it is some time before we can recover from this shaking fit of fear, that God hath forsaken us, and we say: Why standest thou so far off, O Lord, and hidest thee in due time, Psal. 1●. 1. in time of affliction? But when we remember, thou art with me, it establisheth our footsteps, it strengtheneth our weak knees, and comforteth our sorrowful hearts, and biddeth us, Rejoice in the Lord, again, it saith, Rejoice: so David, I waited patiently for God: and so he comforteth his soul. Psal. 43.5. Wait on God, for I will yet give him thanks, for the help of his presence, he is my present help, and my God. So then, if present issue appear not out of affliction, let us not faint in our troubles: but persuade us that God is with us, and the rock of our salvation will not fail us. 2 This showeth that we need not seek further for salvation, Use 2 then to God himself, and his anointed, seeing they are always with us. It is a foolish and idle superstition and idolatry to seek our salvation, from or by the means of Angels or Saints, or the mother of our Lord, when we have both him and his anointed Messiah, that is, both the giver and the mediator of salvation with us. This foolish devotion of the Roman Church, of making way by Angels and Saints, hath three great defects, which all the wit of Rome and hell, could never cover or conceal. 1 It hath no Commandment to require it. 2 It hath no example to lead us to it. 3 It hath no promise in Scripture to reward it. Whom have I in heaven but thee, and I have none upon earth, Psal. 73.25 that I desire besides thee? They be our glorious fellow creatures, we honour God for the good that they have done in his Church. We believe that they pray for our happy deliverance from all miseries of life, and the society of their lives. We imitate their holy examples and do strive to follow them in their virtues, and pray for the graces of God that sanctified them on earth. But for our salvation, we know that he is always with us, that saveth us, and his anointed doth never forsake us, that keepeth us from evil. We hear him saying, Come unto me, and he calleth us not to heaven to him, but, Lo, I am with you to the end of the World: he is near unto all that call upon him, and he is easily found of them that seek him. 3 This doth give us fair warning to take heed that we do not leave our God and live in sin, Use 3 for he is not so near us, but that ourselves may separate between him and us, for it is also true, that God putteth a great deal of difference between an ungodly and godly man, as Solomon saith; The Lord is far from the wicked, Pro. 15.29. but he heareth the prayer of the righteous. And as God is far from them, so is salvation, as David saith. Psal. 119. Salvation is far from the wicked. Verse. 155. As we tender the favourable protection and love of God, let us take heed of sin. Behold, Isay 59.1. the Lords hand is not shortened, that it cannot save, nor his ear heavy, that it cannot hear. But your iniquities have separated between you and your God, Verse 2. and your sins have hid his face from you, that he will not hear. 4 Seeing our salvation is of him, Use 4 only by his anointed, let us remember that we are called Christians after his name, not only Christum: Lo, I am with you, and Spiritum Christi, whom I will send you from the father, but we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the very anointing itself, left and deposited in the Church, as S. John saith. But ye have an Unction from the holy one. 1 Joh. 2.2. If we keep this Unction, we are sure of this salvation, therefore grieve not the spirit of God, resist not the holy ghost, receive not the grace of God in vain. And so let the enemy of mankind, and his agents do their worst to annoy us, our salvation is bound up in the bundle of life with our God for ever, we may go forth boldly in the strength of the Lord, both against the enemies of our temporal estate, and the spiritual adversaries of our souls, for who can wrong us, if we follow the thing that is good? God who maketh in us both velle & facere, to will and to do, and make us able for this work of our salvation. Verse 14. Thou didst strike through with his staves the head of his villages: they came out as a whirlwind to scatter me: Hab. 3.14. there rejoicing was to devour the poor secretly. THis, as you have heard, before in the exposition of the words, hath reference to that victory, which God gave against the Midianites, to his Israel. Judg. 7.22. wherein the Lord set every man's sword against his fellow throughout all the host, for there he struck them with their own staves, and armed them against themselves to their own ruin. Wherein consider with me two things; 1 Their punishment. 2 Their sin. In the punishment we are taught. That God in his just judgement maketh the ungodly rods to punish one another of them: Doct. if they have no other enemies but themselves, they shall go together by the ears amongst themselves, and smite one another. This is that which God threatened against the sins in Israel: no man shall spare his brother. Isai. 19.19. He shall snatch on the right hand, and be hungry, and he shall eat on the left hand, and shall not be satisfied, they shall eat every man the flesh of his own arm. Manasseh, Ephraim, and Ephraim, Manasseh, and they together shall be against Judah. This was the burden of Egypt. And I will set the Egyptians against the Egyptians, Isai. 19.2. and they shall fight every one against his brother, and every one against his neighbour, City against City, and Kingdom against Kingdom. In the first of these two places, the Prophet doth foretell how the Tribes shall fall out among themselves, and how their greediness of wealth and honour shall make them devour one another. For the Apostle giveth warning that we be tender, how we by't one another, Lest we be devoured one of another. This is sin and punishment both, wherein they offend, therein they are punished. In the second example of the Egyptians destroying one another, we behold the uncertain state of ungodly nations, and people, they can have no constant peace. 1 Because they know not, Reas. 1 they serve not the God of peace, and where true Religion doth not unite hearts, they may cry a confederacy, which may hold so long, as it may some private turns, but the next great provocation turns all into fury and combustion, for there wants the foundation of peace within them. 2 Because he would thereby maintain the equity of that natural law written in every man's heart by the finger of God, Reas. 2 Do as thou wouldst be done to. wouldst thou be content to be beaten with those staves, that thou hast made to beat others, to be hewed and mangled with those weapons of violence? therefore, God in his justice employeth this preparation against themselves, and scourgeth them with their own rods. 3 That we may know that all things in the administration of the world are directed by the wisdom and providence of God, Reas. 3 who though he be a God of peace, yet he also causeth divisions and contentions amongst men, and punisheth transgressors therewith. The ten Kings in the Revelation, which are the 10 horns of of the beast, that is of Rome. These at first join their forces against the Lamb, and set up the beast. Revel. 17.13. These have one mind, and shall give their strength unto the beast. But in the end. And these 10 horns which thou sawest upon the beast, Verse 16. these shall hate the whore and shall make her desolate, and naked, and shall eat her flesh, and shall burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and to give their Kingdom to the beast, until the words of God shall be fulfilled. From whence we gather, that that agreement which is amongst wicked men, against Christ, and against his Church, is strengthened by the will and providence of God for a time, till that time, the confederacies of the ungodly do hold, but when he pleaseth to dissolve them, they end in self-wounding and intestine combustions. This serveth to settle our judgements, Use 1 concerning the combinations of the wicked against the Church, they are of God, and he hath his secret and just ends therein, either to chasten the errors and transgressions of his people, or to bring their patience and piety to the test, to try whether any thing will make them forsake their hold, and relinquish their trust in him. Or to bring the greater condemnation upon those, whom he useth as instruments in this trial of his chosen servants. Therefore, now, that we both hear the news, and see the effects of this new bloody league to destroy the Church, and to root out the Protestant Religion, whereby much Christian blood of Innocents' is already shed, more is feared: let it establish our hearts, and settle our judgements upon this rest. The Lord will have it. A Domino factum est hoc. Tu Domine fecisti: thou, Lord, hast done it. Surely, there is much dross in our gold, which must be purged, we have not spared one another with schismatical mouths and pens to break the peace of the Church, and God in his just judgement suffereth the wicked to prevail against us. This comforteth the Church against these tempests of fury, Use 2 that her enemies do raise against her. For though they weaken us thereby, and exalt their own horn on high, yet when the waves of the sea do rage horribly, God that is on high is more mighty than they, and he will smite them with their own staves that supported them, and wound them with their own swords, that defended them. 3 This admonisheth us not to settle any confidence or trust in the friendship of man, Use 3 whose breath is in his nostrils, for wherein is he to be trusted? The Prophet Micah saith; The good man is perished out of the earth, Mical. 7.2. there is none upright among men, they all lie in wait for blood: they hunt every man his brother with a not. That they may do evil with both hands earnestly. The Prince asketh, Verse. 3. the Judge asketh for a reward, and the great man uttereth the mischief of his soul, so they wrap it up The best of them is a briar, Verse 4. the most upright of them is sharper than a thorn hedge. And from this consideration of the general falsehood that is in friendship, his caution is; Trust ye not in a friend, Verse 5. put no confidence in a guide: keep the doors of thy mouth from her that lieth in thy bosom. For the Son dishonoureth the Father, Verse 6. the Daughter riseth up against her Mother, the Daughter in law against her Mother in law, and a man's enemies are the men of his own house. What shall we do then? Therefore, Verse. 7. I will look upon the Lord, I will wait for the God of my salvation: my God will hear me. Christ our Saviour doth apply this text to his own coming into the world, Mat 10.34. he professeth it, that he came not to bring peace into the world, but the sword. In which words he rather expresseth the events and effects, than the intention and purpose of his coming: for where the light of the gospel doth shine, Father, Mother, Brother, Sister, are but nuda nomina, bare names, where Christian Religion is not, for the true gospeler will fall out with all, and forsake them all for Jesus Christ. The rest of the Church is God in Christ, let us seek peace with men, if it be possible, as much as in our power, let us have peace with all men, but let us trust no humane or temporal supportation. Seeing it is here set down as a great judgement of God upon Midian, Use 4 that they were beaten with their own staves, and wounded with their own weapons. Let us take notice of this judgement, and take it for a great sign of God's indignation against us, when we break the bonds of peace, and Christian charity, biting and beating one another, libelling, and defaming, woorrying one another with suits of molestation, schismatically forsaking the fellowship one of another, and changing public Congregations into private Conventicles, and forsaking the settled Priesthood of the Church, for such as do labour most to break the peace of the Church, for what is this but the angel of Satan, beating of us with our own staves. Doth not this home-contention in our Church, open an easy way to the enemy of both to enter in and spoil all. And this I have observed, that two sides have gained by our Church contentions. The Anabaptists have recovered some from us, who standing so violently against Popery, have questioned all that they received. The Papists have recovered many, who have gone so far in the defence of the mean, that themselves have staggered into the extreme. God be merciful to our land, and continue the peace of the State, even the sweet correspondence of our Sovereign and his subjects, and we shall have hope, that our arms shall be strengthened against our enemies, and our own staves shall do us no hurt. 2 Their sin, it was a trespass against the Church of God, devouring of the poor: and that by open violence, coming like a whirlwind in sudden fury against them, and by secret practices to hurt and annoy them: teaching us that, It is a grievous and provoking sin, Doct. openly or secretly to distress the poor. There be two words of strong signification here used. 1 Scattering, which signifieth their expulsion out of their places, where they dwelled, to go as the Levite did, to get them a place where they can find one, which suiteth well with the humour of the covetous rich man, who desires to dwell alone upon the earth. 2 Devouring, which signifieth, taking away from them all that they have, to put it to their own heap, whereby they become vassals to those that strip them. This is a grievous sin, Reas. 1 and well deserves the punishment above mentioned. 1 Because God hath declared himself the patron and protector of the poor, and therefore the Psalmist saith. The poor committeth himself unto him, for he is the father of the fatherless: so that to distress those, is to clip the wings of the hen, that gathereth in her chickens, it is: 2 Because the poor are our own flesh, Reas. 2 so they are called by the Prophet, and it is used as an argument to persuade compassion. To deal thy bread to the hungry, to bring the poor that are cast out to thy house, Isa. 58 7. when thou seest the naked to cover him, and that thou hid not thyself from thine own flesh. The poor and rich both digged out of the same pit, both cast in the same mould. 3 Because, Reas. 3 Natura paucis contenta: nature is content with a little, and we have enough amongst us to minister that. For if we have food, he meaneth not Manna and Quails, but necessary food and raiment, he meaneth not costly, but necessary raiment, we must be therewith content. To strip the poor naked, to multiply our changes of raiment, or to take away a whole garment from them, to put one lace more upon ours, this is inhuman irreligious. To scatter them, that we may have elbow-room enough, and more than needs for ourselves, that we may have so much the more to look upon, and lie by us, this is Midianitish and heathenish. Vos autem non sic: do not you so. Because God hath committed together with riches, Reas. 4 the care and custody of the poor to the rich, and as they hold their wealth not as rightful owners, but as merciful stewards and dispensers thereof, so in the dispensation, they are accomptants to God for the overplus, and he will call for the inventory, and judge their administration of those things. Understand therefore, that God doth not at any time relinquish his interest that he hath in the gifts which he bestoweth on men: but still he saith, The silver is mine, Hag. 2.9. and the gold is mine, saith the Lord of hosts. When David gave up all the provisions that he had made for the building of God's temple, to Solomon his Son, he blessed the Lord, and he confessed, saying. O Lord, our God, 1 Ceron. 29 16. all this store that we have prepared to build thee an house, for thy holy name cometh of thine hand, and is all thine own: so before, all things come of thee, and of thine own hand have we given thee. The use then that we must make of this point is. Use. 1 For the rich, let them know their duty to the poor, love is a debt that they own to them, not an arbitrary courtesy: they may not, 1 Either encroach upon them by robbing or spoiling them of that which they have, as here those Midianites did, to spoil their corn, to take away any thing of theirs. 2 Neither may they come upon them as a whirlwind to encompass and gird them in by their devices of power, or wit, or authority, to make prizes of their labours, whilst they eat the bread of adversity, and drink the waters of Marah. 3 Neither may they withhold their hands in their bosoms in their wants, but stretch them forth to relieve their necessities. The wise son of Jakeh saith; Pro. 30.14 There is a generation, whose teeth are as swords, and there jaw teeth as knives to devour the poor from off the earth, and the needy from among men. And Solomon saith: The soul of the wicked desireth evil, Pro 21.10 his neighbour findeth no favour in his eyes. Let them remember, that the rich man in the gospel is not charged with any oppression of the poor, but with suppression of the relief, which he should have given to Lazarus. And in that overture of the last grand sessions in the gospel, it is only charged upon them that are adjudged to hell fire, Esurivi, & non pavistis me, etc. I was hungry and you fed me not. Suppression is oppression. That cold charity which St James speaketh of, will be warmed in hell. If a brother or a sister be naked, and destitute of daily food. And one of you say unto them, depart in peace, Jam. 2.15. Verse 16. be you war●●ed, and filled, notwithstanding you give them not those things which be needful for the body, what doth it profit? 2 Let the poor know that their God doth take care of them to visit their sins with rods; Use 2 who spoil them, seeing they have forgotten that we are members one of another, and have invaded the goods of their brethren, God will arm them against themselves, and beat them with their own staves, either their own compass and overreaching wits shall consume their store, or their unthrifty posterity shall put wings upon their riches to make them fly, or God shall not give them the blessing to take use of their wealth, but they shall leave to such as shall be merciful to the poor. Therefore let them follow the Wisemans-counsell. Curse not the rich, Eccles. 10.20. no not in thy bed chamber, let no railing and unchristian bitterness wrong a good cause, let it be comfort enough to them, that God is both their supporter and avenger, is it not sufficient to lay all the storms of discontent against their oppressors, that God sees their affliction, and cometh down to deliver and to avenge them. 3 Rather let this move them to commit their cause to the Lord, Use 3 for as Tertullian saith: Si apud Deum deposueris morbum medicus est, si damnum restitutor est, si injuriam ultor est, si mortem resuscitator est. Let not the fair weather of oppressors grieve them that live in the tempest of their injuries, David will tell them, that he saith, ungodly flourish like a green bay tree, and anon he sought them, and their place was not found. Here is the exaltation of Christian charity, to bless and pray for such, and this will heap coals of fire upon their head, either to warm their charity which hath taken cold, or to consume or devour them. There was a time, when he that denied Lazarus a crumb, begged of him a drop: & qui negavit dare micam, non accepit guttam, and he that denied a crumb, had not a drop. Verse 15. Thou didst walk through the sea, Hab. 3.17. with thine horses through the heap of great waters. THese words do end the section, which containeth a thankful commemoration of God's former mercies to his people. De Verborum interpretatione. It seemeth to me clear against all question, that this text hath reference to the wonderful passage of Israel through the red sea, of which mention is made before, Verse 8. Was thy wrath against the sea, that thou didst ride upon thy horses, and chariots of thy salvation. The words express that miracle very fully and fitly, for where it is said. Thou didst walk through the sea: this hath reference to that which we read concerning this passage over the red sea: Exodus 14. In which this is memorable, that God went before the people of Israel, on the shore, but it is said, when God gave Moses direction to lift up his rod, and stretch forth his hand over the sea to divide it, Moses having so done. The Angel of God which went before the camp of Israel, removed, and went behind it, and the pillar of cloud went from before their face, and stood behind them. And it came between the camp of the Egyptians, and the camp of Israel, and it was a cloud of darkness to them: i. e to the Egyptians, and it gave light by night to these, that is, to Israel, so that the one came not near the other all night. This story showeth how God did walk through the sea, even between the two camps. The power of God's word went before them, the presence of his Angel went behind them, God himself carried the dark lantern, which kept all light from the Egyptians, and shown a clear light to Israel. The horses of God here mentioned are the emblems of strength, courage and speed. For thus was Israel relieved through the heap of the great waters, that is, on the way made through the sea, which was gathered in heaps on both sides. So the words are plain and easy. The sum of them is a repetition of that great wonder of the conduct of Israel, per mare, through the sea, of which I have formerly spoken at large, and now remaineth that we search the reason why, this one special miracle is here again repeated. That is, Because this was the greatest miracle of power and mercy, Reas. 1 which made the name of God glorious amongst all nations, and the fame whereof was furthest spread abroad in the world, for never was the like heard of before or since. Yet I will not conceal from you, that Josephus writing this story of the division of the sea for the passage of Israel, to give it the more credit. Ne quis discredat verbo miraculi: doth report a like wonder, Antiquit 2 cap. 14. that God intending by Alexander the Great, to destroy the Persian Kingdom, did open the like passage through the Pamphilian sea to Alexander and his army, he addeth, Id quod omnes testantur, that which all do witness, who wrote the story of Alexander's conquests. Quintus Curtius, who writeth of purpose the life and acts, and death of Alexander, saith no more of it but this, Mare novum itur in Pamphiliam aperuerat: which being ascribed to Alexander himself, doth declare it no miraculous passage. But Strabo cleareth it thus, that this sea was no other, than such as we have within our own land, which we call Washeses, wherein the sea forsaketh the sands at an ebb, and leaveth them bare and passable, on foot or horseback, and he saith, that Alexander passed his army through these washes, but being belated, the waters returned upon them before they could recover the shore of Pamphilia, ut to●o die itur faceret in mare umbilico tenus. Therefore Josephus was ill advised to parallel this passage with the Israel passage through the red sea, seeing there were so many disparisons, and whereas he seemed to labour to give credit to Moses his history, by this unlike example, he rather blemished the glory of this superadmirable miracle. There is not any of the great wonders that God wrought for Israel, so often remembered in Scripture as this is, and where the Spirit of God so often fixeth our eyes and thoughts: we shall do evil to take them of. Moses biddeth Israel remember this miracle of their passage, Deut. 11.4. What God did to the army of Egypt, unto their horses, and their chariots, how he made the water of the Rea Sea to overflow them. Rahab could tell the Spies, Josh. ●. 11.12. We have heard how the Lord dried up the water of the Red Sea for you. Assoon as we heard, our hearts did melt, neither did there remain any courage in any man because of you. Thy way is in the Sea, and thy path in the great waters, Ps. 77.19. and thy footsteps are not seen. Thou leddest thy people like a flock, by the hand of Moses and Aaron. Verse 20. Therefore, it is a fabulous relation of Paulus Orosius, who reporteth it as an addition to this wonder, that the trace of the Chariot wheels, was in his days to be seen on the sands of the Red Sea at every ebb: and that if they were defaced, yet they renewed again. But David saith, that the footsteps of this passage were not seen: and we need not add any thing to the miracles of God to make them more miraculous. David, again, remembreth it, saying; He divided the Sea, and caused them to pass through: Psal. 78.13 53. and he made the waters to stand on an heap. The Sea overwhelmed their enemies. He rebuked the Red Sea also, and it was dried up, Ps. 106.9. so he led them through the depths, as through a Wilderness. The waters covered their enemies, so that there was not one of them left. When Israel came out of Egypt, Ps. 114.1.3.5. etc. The Sea saw that and fled. What ailed thee, o Sea, that thou fleddest! He divided the Red Sea into parts. Ps. 136.13, Verse 15. ●. He overthrew Pharach and his host in the Red Sea. Art not thou it, that hath dried up the Sea, Isai. 51.10. the waters of the great deep, that hath made the depths of the Sea a way for the ransomed to pass over? Many more are the mentions of this miracle in the book of God, and here we find it in this Psalm doubly repeated. Which teacheth us that Gods extraordinary mercies must be often remembered. Doct. For we must consider our God two ways. 1 Quà Deus, as God, and so he is to be worshipped, cultu latriae propter Deum, for his own sake, though we could live without him. Though he do hid his face from us, and heap up his judgements on us, as Job saith, Job 7.20. though he maketh us, as his mark to shoot at, though all his arrows do stick fast in us. 2 Quà benefactor, as a benefactor, and that also two ways. 1 Propter opus providentiae, for his work of providence, whereby he is to us a gracious God and merciful father, taking his Church to himself, and gathering it under his wings, shielding it against the Sun by day, and against the Moon by night. 2 Propter opera privilegiata, for his privileged works, especially favours of mercy, quando non facit taliter. For the first, all our life, especially the Sabbath, is designed to the worship and service of God for the same: the second of his extraordinary works, doth exact of us singular commemoration by themselves, and therefore Abulensis saith; Omnia festa quae Deus instituit observanda à Judaeis fiebant, ad recordationem beneficiorum ejus. Now the school saith well, that latria is not totaliter determinata, to these or these times or ceremonies, or occasions, but that we may worship God always quà Deus, as God; upon special occasions quà Benefactor, as Benefactor. And so the Jews kept the memorial of their deliverance from Egypt in their anniversary celebration of the Passeover, and of their dwelling in tents, in the feast of Tabernacles. And of their deliverance from Haman in their feast of Purim. And the German Protestants do keep a Christian Jubilee every 50 year, for their deliverance from the darkness of Popery, and their ejection of the Pope. Wherein our Church as much beholding to God for the same benefit as they, doth come short of them in matter of thankfulness to God for the expulsion of that man of sin from us. We have three Commemorations enjoined us by high authority, the one is ortus auspicia, so of all, it was called the initium regni, the beginning of the reign of our Sovereign, whom God sent to settle the religion and peace with his glorious predecessor Queen Elizabeth had so happily and so valiantly brought in and maintained, during her whole reign, and by the providence of God, we enjoy it to this day. Another is the remembrance of his Majesty's deliverance from the treason of the Gowries in Scotland, before his reign here, as it were his reserving of him for us. The third is the commemoration of the admirable goodness of God to our land, in the bloody treason of the Papists, the mortal enemies of our religion and peace in their powder-plot. But this often remembrance of the mercy of God to Israel, in the red sea upbraids our forgetfulness of that 88 sea mercy, which God shown to our land in our deliverance from the Spanish intended invasion, in the times of hostility between Spain and England, and though the established peace between these two Kingdoms have laid aside open wars, yet let God be no loser in the glory due to his name for that deliverance. I will add another reason, Reas. 2 why this passage of Israel through the red sea, is so oft remembered in Scripture, twice in this Psalm of Habakkuk, which I gather from the Apostle St. Paul. Moreover, Brethren, I would not have you ignorant, 1 Cor. 1●. ●. how that all our Fathers were under the cloud, and all passed through the sea. And were all baptised unto Moses in the sea, Ver. 2. and in the cloud. For this was memorable not only in the history of the thing done, but in the mystery also of the signification thereof. You see by this Apostle, that this is a memorable thing, and he would not have us ignorant of it, & if we know it, he would not have us forget it, there is continual use of it in the Church; even so long as baptism continueth therein. For that is the scope of the Apostle in the beginning of that Chapter, to show that the Church of the Jews, as they had Sacraments of their own Circumcision, and the Lords Passeover, so had they types and figures of our two Sacraments also. The type and representation of our Baptism was their passage through the red sea. The type of our Lord's Supper was the water out of the rock and Manna. But they and we do all receive the same spiritual meat and drink, that is Christ. So that this passage over the red sea doth figure our Baptism, here is Moses, the Minister of the Sacrament, here are Israelites, the receivers of it, and here is water the element, and the cloud, the sign of God's presence: here is Israel, that is, the persons baptised, preserved in these waters, and here is King Pharaoh and his hosts, that is, Satan and our hereditary 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 unremembered thereof. We that preach to a mixed 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 equal growth, but some few, as much better grown than others, as Saul was higher, than 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. ●3. line upon line, line upon line, here a little and there a little, in which words. The matter of our preaching is expressed 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 spiritual stomach: and here is ibi and ibi, ibi amongst the proficients, and ibi amongst the incipients. 2 That of St. Peter. Wherefore, 2 Pe●. 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 stir you up by putting you in remembrance. This showeth 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 forgetful, 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 showeth that the often preaching and learning and remembering the doctrine of our Baptism, 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 birth hath purged, by suffering sin to reign in our mortal 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 graciously delivered us. Profitable is the remembrance of our Baptism, for it is the sacrament and seal of our deliverance from the curse of the 〈◊〉 from the spiritual bondage of Satan, from the dominion of sin, i●●heweth us the old Adam, dead in the death, and buried in the grave of Christ. It also serveth being often remembered to stir us up to a practice 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 we 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 near with a true heart in full assurance of faith, having our hearts sprinkled from an evil 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 knowledge of the truth, Ve●se 26. there remaineth no more sacrifice for sins. But a certain fearful looking for of judgement, 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. Verse 16. Hab. ●. 6. When I heard, my belly trembled, my lips quivered at the voice, rottenness entered into my bones, and I trembled in myself, 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 containeth 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 Psalm as you have heard for the common use of the Church, doth not speak in this place in his own person particularly, 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 God's people, not the Prophet Habak. So that Theard, here is collectively the whole Church, and particularly every member thereof. But what is that is here heard? Surely this hath a double reference. 1 To the former prophecy, of God's threatened judgements against his people, of which you heard before, Verse 2. O Lord, I have heard thy speech, and was afraid. For it was a fearful judgement, which God had denounced against them. 2 It hath reference to the full commemoration of God's former mercies, for howsoever faith may grow upon this root of experience of God's 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 several phrases. 1 My belly trembled, 2 My lips quivered; 3 Rottenness entered into my bones: 4 I trembled in myself. It is the manner of the spirit of God in such like phrases to express a great horror and dismay, by the belly is meant the inward parts and bowels. So the Prophet upon the denunciation of the burden upon the desert sea saith; Therefore, are my loins 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 boiled 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 my bones are out of joint, Ps. 2.14. my heart is like wax it is melted in the midst of my bowels. Thus the perturbations of grief and fear, and the passions of anguish are expressed. The quivering of the lips which hindereth speech, showeth a man overcome with anger, fear, or grief, so doth, The general disabling of the body, as if the parts thereof, the brains and sinews suffered luxation and debilitation. And the earthquake in the whole frame thereof, and the distemper of the man within us. I trembled in myself, that is the inward man, the hid man of the heart felt this anguish of grief and fear, and all this trepidation and terror had this good effect following. That I might rest in the day of trouble.] For of sufferance comes ease, this fear of the heavy hand of God is but a fit, for faith followeth it, and consumeth it, and settleth the heart in a yielding to the mighty hand of God, and that giveth rest in the day of trouble, that day is also described. When he cometh up unto his people, he will invade them with his troops.] Either when God cometh, or when the enemy whom God shall employ in the execution of this judgement cometh, he will invade his people that have rebelled against him, and are fallen away from him with troops, that is, he will come upon them with a full power to make a full conquest of them. This day is is further described in the verse following. Verse 17. Although the figtree shall not blossom, neither shall fruit be in the vines, H●b. 3.17. the labour of the Olive shall fail, and the field shall yield no meat, the flocks shall be cut off from the fold, and there shall be no herd in the stalls. IN which words he supposeth the worst that may befall to the land, that God should not only as before, carry away, or destroy the inhabitants thereof, although he should smite the land itself with barrenness, that neither the fig tree nor the vine should relieve them, nor the olive, nor the fields, nor the folds, yet the Church will not despair of the loving kindness of the Lord toward them. This land so long promised to the seed of Abraham, so long expected, and at last by them possessed is much praised in Scripture. God himself calleth it a good land, and a large, Ex●d. 3.8. a land flowing with milk and honey. And so the spies that were sent to search it, brought word, num. 13.9. and they brought of the fruit, and shown it to the people. Again, for the Lord thy God bringeth thee into a good land, Deut. 8.7. a land of brooks of water, of fountains, and depths, that spring out of valleys and hills. A land of wheat, and barley, and wines, and fig trees, and pomegranates, a land of oil, olive, and honey. A Land wherein thou shalt eat bread without scarceness, thou shalt not lack any thing in it, a land whose stones are iron, and out of whose hills thou mayest dig brass. It was one of the miracles of the earth, and the full blessing of the Lord was upon it, for the land was small both in length and breadth, as all the Charts thereof describe it. For from Dan to the river of Egypt, which is somewhat further than Beersheba, it was little more than three hundred miles, which was the length of it, and in the broadest place thereof it was not an hundred, yea do I put it in this account, all the land on this side Jordan, the portion assigned to Reuben, Gad, and the half tribe of Manasseh. Yet did it contain two great Kingdoms, of Judah and Israel, and in David's time, there were numbered in it thirteen hundred thousand fight men, 2 Chron. 24. which cannot in probable computation be more than a fourth part of the people, seeing aged men, women and children, and all undertwenty years of age are not reckoned, and this land fed them all, much is said by heathen writers of the fruitfulness of this land, and as great a wonder is it of the change thereof now, for travellers do report it at this time to be a barren and unfruitful land: it is in the possession of God's enemies, and David saith. A fruitful land maketh he barren, for the iniquity of the people that dwelled therein. De verbis hactenus, of the words hitherto. The parts of this Section are two. 1 The fear of the Church. 2 The misery of the Land. In the first, I observe also three things. 1 The cause of this fear. 2 The fear itself. 3 The effect hereof. In the second, the misery of the land. It is distressed in the three great commodities of life. 1 In the trees yielding fruit. 2 In the soil yielding corn. 3 In the flocks yielding increase. 1 Of the fear of the Church, and therein. 1 Of the cause of this fear in these words, When I heard. The commination of God's judgements, Doct. doth make the Church of God to fear. 1 Because this openeth to man his conscience, and declareth to him his sin, for we know that God is gracious and merciful, and long suffering, and hideth his hand in his bosom, his mercy doth often pull it out, and openeth it, and he filleth the hungry with good things, his mercy stretcheth it out often to gather together his chosen, to defend them from evil, to stay and support them. If his indignation do pluck it out, it is a sign that sin hath provoked him, and therefore we read what of old was the practice of the Church. If there were any judgement abroad, presently they made search for the sin, that had provoked God to it; for they knew him so just, that he will not smite without cause. God taught Joshua this, when the men of Ai smote the men of Israel, and made them to fly before them, Joshua went to the Lord to make his moan, and God told him. Israel hath sinned. And so there was a present search made by the commandment of the Lord throughout all Israel, to find out the sinner, and Achan was defected. In like manner, when Saul had made a vow that none of his army should taste any food till night, and Jonathan not hearing of the commandment had eaten a little honey upon the end of his rod, he went to advise with God concerning the pursuit of the Philistines, by night, and God answered him not, wherefore Saul said. Draw you near hither all the chief of the people, 1 Sam. 14.38. and know and see wherein this sin hath been this day. And this is so natural a quest, as that whosoever do acknowledge a divinity, cannot but upon the sense of judgement, or the fear of it presently conclude, God offended with some sins. So the Mariners in the great storm in Jonah, said, every one to his fellow. Come and let us cast lots, that we may know for whose cause this evil is upon us. Jonah 1.7. The consideration of God's judgements do breed fear in respect of God, whose judgements they are. For, Reas. 2 1 he is so quick sighted to discern our sins, that he seethe all, nothing can be hidden from him, but all lieth open and naked to his sight. 2 He is so wise, to weigh the sins that we commit, putting into the scales the incitements and temptations, the circumstances of time, person, place, number, even the very affection, wherewith sin is committed. 3 He is so just as not to impute more sin to us than we have committed, not to abate any of that we have misdone. 4 He is so holy, as not to abide or appear the least evil, for he is a God that hateth iniquity. 5 He is so powerful, as to avenge it with his judgement, and he hath all sorts of instruments of vengeance to punish sin. 6 He is ubiquitary, as that no remove can avoid him, his presence filleth all places 7 He is so true of his word, that heaven and earth shall pass, but no part of his Word shall fail, till all be fulfilled. 8 He is one that cannot repent of any thing that he peremptorily decreeth. All these things do declare, that there is great cause to fear, when he threatneth. The Apostle teacheth us the use of this point, Use. Rom● 3.3. wilt thou not then be afraid of the power? do that which is good, then shall thou have praise of the same. This is the way to make us seek the face of God, the first sinners fled from the presence of God behind the trees in the garden, Adam confessed to God. Gen. 3.10. I heard thy voice in the garden, and I was afraid. A good life is a good fence against fear, Solomon saith: the righhteous is bold as a lion. Perfect love casteth out fear, for perfect love is ●●e fulfilling of the law, where our love falleth short, there fear filleth the empty and void room. The voice of the Lord is comfortable, and his words are sweet to those that fear him, he will speak peace unto his people, and to his Saints: Psal. 85.8. But let them not turn again to folly. So David resolves there. I will hear what the Lord will speak. It is a plain sign, that all is not well with us, when the voice of God doth cast us into fear, when we are afraid to hear the Word preached, when just reproofs of our sins are unwelcome to us, and anger us, and make us think the worse of our Minister that chideth and threatneth us. A good life and a well governed conversation, doth not fear the voice of God: the Word of God is the light which God hath set up in his Church to guide her feet in the ways of peace, they that do evil, hate the light, and will not come near it, lest their-works should be reproved, the children of the light resort to it, and call upon God, search my reins and my heart, and see if there be any way of wickedness in me. This fear of the Church is not joined either with obstinacy against God, or murmuring at his judgements, or despair of his mercy, it is that fear, which is one of the effects of a godly sorrow, and it is one of the documents to true repentance, it is the hammer and mallet of God, wherewith he bruiseth us, and breaketh us, that we may be truly humbled under his almighty hand: it is that fear which the spirit of bondage suggesteth, which is not a grace of God in us, Rom. 8.15. but a punishment of God upon us, and we would fain be without it, it is the fear of servants, and not of sons, yet God useth it as a means to bring us home to him again, when we like sheep have gone astray, and therefore, the prodigal to re-enter himself into his father's house prayed, fac me unum ex mercenariis, make me as one of thy hired servants: it may be that fear which in the school is called Initialis, which reentreth us into the service of God, and keepeth us in awe, it is ut ilis, but not sufficiens, and we would be glad to be delivered out of it, that we might serve God without fear in holiness and righteousness. For so the Apostle doth recount it a favour to the Romans, Ye have not received the spirit of bondage again to fear, but the spirit of adoption. 2 The fear itself. This fear was great both in the inward man, and in the outward, it was that fear of which David spoke to God, saying, of the heathen, put them in fear, O Lord, that they may know themselves to be but men. And David himself was sound shaken with it, as his complaint showeth. My flesh trembleth for fear of thee, and I am afraid of thy judgements. Psal. 119.120. And we find the best of the faithful servants of God subject to this fear, and it is clear in my text, that it may be joined with faith. For after this cold fit of fear, you shall see the faith of the Church to quicken it again. The elect of God are shaken with fear. 1 Because they are great Students in the Law of God, Doct. Reas. 1 for that is a special mark of a righteous man, he doth exercise himself in the Law of God day and night. And wheresoever the law is wisely understood and applied rightly, there fear doth arise, for so long as we are under the Law, we are under a Schoolmaster, and as the Apostle doth say, a child differeth very little from a servant, you know when a young man came to Christ, to ask him the way to heaven, Christ referred him to the Law, and the keeping thereof. That is our first lesson: it follows so in the mission of our Redeemer, he was made of a woman, & made subject to the Law. The law showeth us how much we are in God's debt, and you may note it in the parable of the good Mr. in the gospel. 1 He called his servant to account, and cast up the debt. 2 Then he put him to it to pay it. 3 When he saw him willing but unable, than he forgave it. God calleth us by the light of the Law, by the sight of our sins, our sins are debts, when we see them, how can we choose but together with them behold the danger of them, and the wrath due to them, this cannot be done without fear, even great horror and dejection. The thief that was converted upon the cross, when he had but a little time, he made an example of great mercy, the only example in all the Book of God, of so late a conversion, yet in that short time, he began at the Law of God, and said, to his fellow. We indeed are justly punished, for we receive the due rewards of our deeds. Lu. 2341. And after that he sought grace: this Law was the Schoolmaster, that brought him to Christ, saying, Lord, remember me, when thou comest into thy Kingdom: for Until we compare ourselves with the law of righteousness, we cannot know how unjust we are, and what need we have of a Saviour. We may see it in our first parents, who no sooner had sinned but they hide themselves from God, because they see their fault by the light of the Law, which they had transgressed. This fear bringeth us to repentance, Reas. 2 it putteth our sins in our sight, and setteth before our eyes the wrath to come: so the generation of vipers were first put in fear, by warning given them of the anger to come, and upon that foundation he buildeth his doctrine of repentance: ferte ergò fructus dignos poenitentia, bring forth therefore fruits worthy of repentance: it is time to amend when sin standeth at the door, that is the wages of sin to punish all, or some new temptation to sin, to make it more; fear will tell us that time is precious, we must lose none of it from our true repentance and conversion to God. 3 This fear serveth for caution against the time to come, Reas. 3 for piscis ictus sapit, one that hath been once sound shaken with a strong fit of this fear, will be the more weary to decline and avoid it another time. For there is nothing that so much agonizeth the soul and body of man, as the sense and conscience of the wrath of God. 4 It is one of the arguments, as you have heard, Reas. 4 by which we do prove certain great Articles of faith; as, 1 It proveth that there is a God, for that power which the conscience of man doth fear as an avenger of evil, is God. 2 It proveth the resurrection of the body, for as the Apostle saith, if in this life only we have hope, so we may say, if for this life only we have fear, it can be no great matter, for the judgements of God cannot take sufficient vengeance of sin here. 3 It proveth the final judgement, for all the afflictions of a temporal life are but the foreunner of the last judgement. But here it is objected that this may well hold in the reprobate, Quaest but to see this earthquake of trembling in the Church, and amongst the holy ones of God, as it is here described, this seemeth too hard a portion for Gods beloved & chosen ones. To this I answer, that judgement beginneth at the house of God, and the righteous are hardly saved, Sol. they that have no other hell but in this terror of the Lord here, do most smart in this world, and there is great reason for it. 1 In respect of God, to show him no accepter of the persons of men, but an equal hater of evil in all that commit it, as David saith; If I regard wickedness in my heart, God will not hear me. 2 In respect of the sin committed by his chosen, that God may declare the danger of it for terror to others, and his justice in avenging it, that men may fear and do no more so. 3 In respect of the wicked, that they may have example of fear in the smart of others, to bring them to the obedience and service of God. This doth serve, Use 1 first for exhortation to stir us up to consider our God, in the way of his judgements, and to bethink us what evil may hang over our heads for sin, the Church hath ever found this a profitable course: In the way of thy judgements, Isai. 26 8. o Lord, have we waited for thee, the desire of our soul is to thy name and to the remembrance of thee. The profit that groweth hence, is there confessed by the Church: When thy judgements are in the earth, the inhabitants of the world will learn righteousness. This doth serve to put difference, Use 2 between the children of God, and the children of this world, for the ungodly are not afraid of the hand of God, but the sinner contemneth, but the righteous layeth it to his heart, so saith the Church: Lord, when thy hand is lifted up they will not see, Verse II. Use 3. but they shall see and be ashamed. This also serveth for consolation of the Church, for let them not be too much dejected with consideration either of Gods revealed wrath, or their own just fear, no, though their fear do shake and stagger their very faith for a time, for God will not forsake them unto despair, but will let some of the beams of grace shine even through the clouds of fear to comfort them, David felt it, Psal. 56.3. and confessed it, saying: What time I am afraid, I will trust in thee. See how they grow together, fear and faith. But this is objected as an argument against that doctrine of the assurance of salvation, Ob. that a child of God may have in this life, for it is urged: Can a man that standeth assured of the favour of God to him in Christ Jesus be so shaken with fear, as the Church here confesseth. We answer. 1 That fear of temporal smart in this life is natural, Sol. and may be in the sons of God, it was in the Son of God Jesus Christ, and it may be without sin, and the elect, although they fear the judgements of God on earth, yet they doubt not, but that their names are written in heaven. 2 That fear is not against faith, which is quick and sensible of the wrath and judgements of God: it is Cos fidei the Whetstone of faith, it puts a better edge upon it, and serves to teach us to lay so much the faster hold upon Jesus Christ. Courage either to resist an evil ingruent without a right knowledge of it, or to bear an evil incumbent, without a right understanding both of the Author of it, the cause of it, or the end of it, or the measure of it, is not courage but stupidity. But when we do rightly know God to lay his hand on us for sin, or hear him threaten us with the rod: is it not time to fear, and to pray with Jeremy: Be not a terror to me, Jer. 17.17. for thou art my hope in the day of evil. 3 Fear and faith go together, in respect of the temporal judgements of God, because the threaten of temporal judgements are not always peremptory, but ofttimes conditional, therefore the King of Niniveh proclaiming a general. Fast and repentance in Niniveh, had this encouragement: Jonah 3.9. Who can tell, if God will turn and repent, and turn away from his fierce anger that we perish not? God himself hath put us into this comfort. At what instant I shall speak concerning a nation, Jer. 18.7. and concerning a Kingdom, to pluck up, and to pull down, and to destroy it. If that nation against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them. So that this fear of the temporal judgements of God, doth no way weaken the faithful assurance that we have conceived of eternal salvation, rather it strengtheneth it, yea, the more that we either taste or fear the punishing hand of God here, the more do we desire the release of us hence, which is rest from all labours. 4 They that take this fear to be contrary to faith, and assurance of the favour of God do mistake it, for it is true, that a doubtful and despairing fear doth destroy faith, but the faithful cannot fall into that fear, because God presseth not his temptations above that which his children are able to bear. And fear in them is but contrary to presumption, it is not contrary to faith, which thus appears, because this fear doth not make the servants of God give over the work of their salvation, rather it makes them double their endeavours, and redeem the time. But in the reprobate their fear doth make them give heaven gone from them, and profess it lost labour to serve God. Ye have said, it is in vain to serve God, and what profit is it that we have kept his Ordinances, Mal. 3.14. and that we have walked mournfully before the Lord of hosts. But they that feared the Lord spoke often one to another: that is, encouraged one another, and it is said, the Lord harkened and heard it, etc. 3 The effect of this fear: That I might rest in the day of trouble. This also showeth that this fear of the Church was not separated from faith, for it is entertained of purpose to settle the heart, and to give it rest in the day of trouble. I cannot but often remember that sweet saying of Austin: Medicina est quod pateris, thy suffering is the Physic, for the Physic that we take to purge the ill humours of the body, doth make the body more sick for the time, and so do the chastisements of God. The fear of judgement threatened, is more pain to the children of God, than the sense of the judgement inflicted. It is a note of the just, that they rejoice in tribulations, yet you see they fear tribulations before they come, which shows that the bitterness of that cup, is more in the cause then in the effect. The righteous in these threaten do behold God in displeasure, themselves in the guilt of provocation, and nothing goeth so near the heart of a godly man, as that his God should take any unkindness at him, for in his favour is life. To help this, when God threatneth, the just man feareth, and that fear doth both remember him of the occasion of this judgement, and composeth him to repentance of his sin, and to prayer, to divert it, or to patience in it. Fear joined with faith, prepareth us for peace and rest in the day of trouble. Doct. An admirable work it is of wisdom and mercy to extract rest out of fear, but to him that brought light out of darkness, nothing is impossible, more to give rest in the day of trouble, when the soul refuseth comfort, and even gins to take a kind of pride in the fullness of misery, and saith, videte si dolour, sicut delo●●●us. 1 Because these inward convulsions of the hid man of the heart are joined evermore in the godly, Reas. 1 with an hatred of the sin that deserved them, for from hence ariseth this confession; Peccavi. Observe it in Job, he did not ask, Reas. 2 Quid patior? but Quid faciam tibi? so it worketh in us a care and conscience of obedience hereafter. It also discerneth an issue out of trouble, Reas. 3 for where fear doth not overgrow, there is a sweet apprehension of joy in the end as the Apostle saith, afterward it yieldeth, Heb. 12.11. The peaceable fruit of righteousness, unto them which are exercised thereby. Wherefore, lift up the hands that hang down, and the feeble knees. Use 1 Make straight paths for your feet, lest that which is lame be turned out of the way, but let it rather be healed. The way is there described. Fellow peace with all men, and holiness, without which no man shall see the Lord. Look diligently, lest any man fall from the grace of God, lest any root of bitterness springing up in you trouble you. Out of this whole passage, you may observe a sweet description of a full repentance. 1 Here is the law of God, revealing both sin and the judgement due to it, called here, the hearing of the voice of God. 2 Here is the conscience agonized with the fear of God's judgements. 3 Here is the fruit and benefit thereof, even peace and rest ●n the day of trouble. Here is sowing in tears, and reaping in joy, rather it is Sunshine in a tempest, for the outward man is shaken, and the flesh suffereth, but the just do say with the ever blessed Virgin. My spirit rejoiceth in God my Saviour. Impii non sic, not so with the wicked: for God hath said it, that there shall be no peace at the last to them, but as the raging of the angry sea, which casteth up nothing but foam and dirt. 2 The miseries of the land. This is described fully. 1 In the agent. 2 In the patiented. In the agent two ways. 1 The Primus motor, the supreme agent, God. 2 The instruments of action: his troops, these are the Chaldaeans. In the patiented the land of Canaan distressed, as you have heard. 1 In the trees bearing fruit. 1 The figtree. 2 The vine. 3 The olive. 2 In the field or arable. 3 In their Cattles 1 Such as feed abroad 2 Such as are stalled 1 Concerning the agent Supreme, God. The same hand that gave them possession of that good land, Doct. doth now remove them thence, here is Mutatio dextrae. It is a thing notable that God is ever in Scripture described to us constant, yesterday and to day, and the same for ever, without variableness, or so much as a shadow of alteration, yet in his government of the world, he sometimes giveth, and sometimes he taketh away: sometimes he filleth, and sometimes he emptieth. The reason hereof is partly in ourselves, Reas. 1 for as our obedience and service of him, doth both gain and assure to us all good things, Isa. 1.19, 20. as himself telleth us. If you consent and obey, you shall eat the good things of the land. So our disobedience and transgression doth lose us all these things, as he addeth. If you refuse and rebel, you shall be devoured with the sword: for the mouth of the Lord hath spoken it. Partly it is in God, for his mercy in giving, must not destroy his justice in punishing of evil doers; Reas. 2 for if it be a righteous thing with God to recompense tribulation to them that trouble us, 2 Thes. 1.6 it must needs be as righteous to recompense tribulation, to them that trouble him. It is an heavy complaint that God made of this people. I have nourished and brought up children, Isal. 1.2. and they have rebelled against me. It is well observed in God that he is primus in amere, & postremus in odio: he loveth us before we can seek his face, and we are tender in sight, before we know the right hand from the left, as in the 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 patiented and long suffering, but when we come once to two evils. To forsake him the Fountain of living waters, and to dig to ourselves cisterns of our own making, than he can no longer forbear, when we grow A sinful nation, a people laden with iniquity, Isai. 1.4. a seed of evil 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 Country 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 ourselves of provocation, Use 1 of the Lord against us, we have cause to lay all the blame upon ourselves, and to say; We have gone away from thee, and have not harkened to thy voice, therefore art thou displeased with us. Seeing the Justice of God doth set him against us, we are also to acquit him of any hard measure towards us, and to say, just art thou, O Lord, and just are thy judgements. But especially, this stirreth us up to divert this wrath to come, for to that purpose God giveth warning by threaten, not in judgement 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 threatened them from God, as Habakkuk here doth, yet with this caution of repentance. For Jeremy being required by King Zedekiah to inquire of the Lord concerning Nabuchadnezzar, King of Babel, If the Lord will deal with us according to all his wonderful works that he will go from us. Jer. 21.2. Jeremy through the whole Chapter resolveth him, that God is purposed to deliver his people and their Land, into the hand of King Nabuchadnezzar, 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 judgement and righteousness, and deliver the spoiled out of the hand of the oppressor, and do no wrong, do no violence to the stranger, the Fatherless, nor the Widow, neither shedinnocent blood 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 myself, saith the Lord, that this house shall become a desolation, etc. This declareth that the threaten of God when he menaceth our sins with judgements, are like Jonathans' arrows, shot rather to give us warning then to hurt us. Which admonisheth us, that whensoever any fear surpriseth 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 kiss 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 threatened and feared evils from us, for godliness 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 walls, and I will assemble them into the midst of this City. And I myself will fight against you with an outstretched 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 possess the dwelling places that are not theirs. From whence we have learned. That God ordereth this war against his people, which Doctrine we have at large handled in the Prophecy of Obdiah. We learned also that God punisheth one evil 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 careful to pay them wages, as in the service of Egypt against Tyrus, which Nabuchadnezzar 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 rebel against him. Therefore, let no man say the Turk is an enemy to God and to Religion, he serveth Mahomet, he is an infidel, and therefore he shall not prevail against us. Let no man say, the Pope is a man of Sin, and a maintainer of Idolatry, an usurper upon the royal prerogatives of Jesus Christ: he advanceth himself above all that is called God, and is worshipped, he is an incroacher upon the rights and honours, and power of Princes, and usurpeth a transcendent jurisdiction over them, a maintainer of treason, and murder 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 Professors of the truth of God. For if these sins be found in our land, which God conditioned again in Judah, that is; If just judgement be not executed, and righteousness practised, if the spoiled be not delivered from the hand of the oppressor: if wrong be done to the stranger, the poor, the Fatherless, 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 than Judah, nor dearer to God then his own people. And if he please to punish Christendom, or the professors of his truth by these, if once they become God's troops, they shall prosper and carry all before them. 2 The misery in the patiented: the Land of Israel threatened, as you hear in the trees. Here are named the chief trees for fruit, the figtree, the vine, and the olive. Non omnis fert omnia tellus, these trees do not grow in all lands, our land though rich and plenteous is no fit soil for these trees. They served for food, and they are of special note, for in the parable of Jotham. When the trees went to choose them a King, hedge. 9.8. they came first to the olive tree, and said, reign thou over us, they went next to the figtree, and then to the vine. The Olive saith; shall I leave my fatness, wherewith by me they honour God and man. The figtree saith; should I forsake my sweetness and my good fruit. The vine saith; should I leave my wine which cheereth God and man. You see of how excellent use these fruits were; two of them used in the special service of God, Oil, and Wine, and often is the Land of Canaan praised for fruitfulness, in respect of these trees growing there, which every soil doth not yield: they are all of excellent use both for food and medicine, and David saith of Wine, that it maketh glad the heart of man, of Oil, that it maketh him have a cheerful countenance. The failing of these, which the soil did naturally bring forth, doth show that God had called in his blessing, which he gave to that land, for the true nature of every soil is the Word of God's blessing, which once called in, a fruitful land is made barren, and a populous country is soon turned into a desert. But this is not all, not only God will smite the land in these excellent fruits, which are for food, but as Jeremy threatneth, They shall cut down the choice Cedars, Jer. 22.7. and cast them into the fire: trees for building. The reason whereof we may find in the first of our parents, Reason. who no sooner had sinned, but God accursed the earth for their sakes. So that we may say as the Church doth in this Psalm, Was thy wrath against the trees of the land, that thou smotest them? not so, but against the sins and sinners of the land. This further appeareth in the common ground, for it followeth, the fields shall yield no meat. Bread is the staff of life, God threatneth to break the staff of bread. So he bad Ezechiel prophecy. Son of man, I will break the staff of bread in Jerusalem, Ez●k. 4.16. and they shall eat their bread by weight, and with care. God hath many ways to perform this judgement, either by taking away his blessing from the earth, that it shall not bring forth bread for the use of man. Thus he maketh a fruitful land barren, or he can hold in the early, and the later rain, that it shall not fall to moisten the earth as in the time of Aggaeus the Prophet. Ye looked for much, and lo, Ag. 1 9, 10 it came too little. The heaven over you is stayed from dew, and the earth under you is stayed from her fruit. Yea, God when he pleaseth can drown the fruits of the earth with too much rain, and destroy the crop, and when he hath showed us plenty upon the ground, he can deceive the hope of the husbandman, and make a thin harvest. When we have gathered in our crop, he can blow upon it, and destroy it in the barn, he hath his judgements in store, ready to be executed upon sinners. We have tasted of this rod, for how did God crown the former year with plenty, and how unthankfully was it entertained of many? what complaint did we hear of the cheapness of Corn, not able to yield the racked rents of their ground to the labouring husbandmen, to satisfy the greedy Landlord. And God heard from heaven, how heavy his plentiful hand was to many, and he hath since shut it up, and turned our plenty into dearth, and now he heareth another cry of the poor: their labours will scarce give them bread to eat. Yet another woe: the cattles fail both in the fields and in the stalls, fat and lean beasts; the enemy destroyeth them, and the barrenness of the land affordeth them no food: when God gave man Lordship over all sheep, and Oxen, and over all the beasts of the field; he did not devolve his prerogative dominion upon man, but reserved his royal supremacy over them, and a power of resumption, that if man neglected his service, these creatures in their kinds should fail him. You behold in this whole passage a miserable face of a land with which God is fallen out, the very foil is accursed for the people's sakes, the people either perish by the sword, or go into captivity, or tarry to serve the enemy in the land. The full Cities, the glorious buildings therein, either demolished and laid even with the ground, or inhabited by strangers You have heard before, what sins have brought these evils upon this pleasant land. Corruption in common conversation, between man and man. Corruption in religion and the service of God. Corruption administration of Justice. And so free as our land is from these sins, so far are these judgements off from us. But if either the present times or times to come, are or shall be guilty of these heinous sins, I think we may boldly say, that God is holy now as ever he was, to hate them, and the committers of them, and as wise as ever he was to discern them, and as just as ever he was to punish them. We know that these sins carried God's people into a strange land, where they had not the heart to sing the songs of the Lord. God best knows why, but we see a great part of the Protestant reform Church, at this time bleeding under the sword, or flying from the hand, or standing upon their guard against the power of strong opposition, and by the mercy of God, we are lookers on, and their smart is not yet shared amongst us; but if Canaan were thus smitten both in the soil, and fruit, and beasts thereof, and most, in the inhabitants of it. If our brethren, professors, with us of the same Religion, do in our days suffer so many vexations, we had need study holiness of life, and put more fire into our zeal of Religion, and make the balance of Justice even, lest we drink of the same cup of bitterness. The Jews returned again to their land from their captivity, they had the face of it renewed, they had their Temple rebuilt, Religion replanted, and then they relapsed to their former sins, and in Christ's time: Christ was bound, and Barraba● was set lose. And not long after, the Jews went into a dispersion, wherein they have continued almost, one thousand six hundred years. God be merciful to us, to preserve us from their sins and from their punishments, that our trees may bring forth their blossoms, and their fruits, in their seasons, that our land may bring forth increase, that our Oxen may be strong to labour, that there be no invasion, no leading into captivity, and no complaining in our streets. Amen, Amen. Verse 18 Yet will I rejoice in the Lord, H●b 3.18. I will joy in the God of my salvation. 19 The Lord God is my strength, and he will make my feet like Hinds feet, and he will make me to walk upon my high places. To the chief singer upon my stringed Instruments. THis is the last part of this Psalm, it endeth in consolation, notwithstanding all these afflictions of the Church threatened, though they shall fall upon it, and it must needs suffer this sharp Visitation. Yet will I rejoice in the Lord. It is the Apostles counsel, Phil. 4.4. Rejoice in the Lord always: and here the Church doth so: the Apostle resumeth it again, I say rejoice: and the Church here resumeth it. I will joy in the God of my salvation showing the reason and ground of her joy, Psal. 13.5. which is God's salvation. My heart shall rejoice in thy salvation. The Lord God is my strength.] they are the words of David, and he is more full and Rhetorical in the expressure thereof. I will love thee, Psal. 18.1, 2. O Lord, my strength. The Lord is my rock, and my fortress, my deliverer, my God, my strength, in whom I will trust, my buckler, and the horn of my salvation, my high tower. David speaks like one in love with God, for he doth adorn him with confession of praise, and his mouth is filled with the praise of the Lord, which he expresseth in this exuberancy and redundance of holy Oratory: the Church addeth. He will make my feet like hind's feet.] this also is borrowed of David, in the same Psalm. He maketh my feet like hind's feet, and setteth me upon my high places: Psal. 18.33. that is, he doth give swiftness and speed to his Church; as St. Augustine interpreteth it, transcendendo spinosa, & ambrosa implicamenta hujus saeculi: passing lightly through the thorny and shady incumberances of this world. He will make me walk upon my high places. David saith: he setteth me upon my high places. For, consider David, as he then was, when he composed this Psalm, it was at the time when God had delivered him from the hand of all his enemies, and from the hand of Saul. For then God set his feet on high places, setting his Kingdom, and establishing him in the place of Saul. The Church here hoping to obtain of God the like deliverance by faith, apprehendeth the same mercy and favour of God, that God will again restore them to their high places, and establish them in the same: that is, in the free and undisturbed possession of their own land, and the liberties thereof. Isaiah 58.14. Those are called high places, Deut. 32.13. because God was exalted in them, in the profession of Religion, and God exalted them above all other places of the world by his special favour, as it is said, Non fecit taliter. St. Augustine goeth higher in the mystical survey of these words, and looketh up to the future glory of the Church, saying, Super Coelestem habitationem figet intentionem meam, ut impleat in omnem plenitudinem Dei. The last words of the Psalm, are a dedication thereof, to the use of the Church, dedicating it to the chief singer, to be fitted to the Church music, that it may be sung in the congregation. The words are taken from David's Psalms, Doct. 1 and applied to this particular occasion of the Church. From whence we are taught, what use we may make of David's Psalms in our frequent reading and meditation of them. Our Church hath divided the Psalms into so many equal portions for our reading, that in every thirty days, such as can read, may read over the whole book of David's Psalms, and it is no great task for every one of us, so to read them over privately in our houses: the benefit is great that will redound to them, that shall do this, for this will our experience find, that St. Augustine long ago hath testified of the book of Psalms, that it is, Communis quidam bonae doctrinae thesaurus, a common store-house of good learning: it will instruct the ignorant, it will draw on forward those that are incipients, it will perfect those that are proficients, it will comfort all sorts of afflictions, veteribus animarum vulneribus novit mederi, & recentibus remedium applicare, it knows how, etc. He that would pray to God, may make choice here of fit forms dictated by the Spirit of God, to petition God upon all occasions, whatsoever he would desire of God, either to give him, or to forgive him. He that would make confession of his sins to God, is here furnished & accommodated with the manner of searching and ripping up of the conscience, and laying the hid man of the heart open before God. He that would make confession of praise, hath his mouth filled with forms of praise, to set forth the goodness of God, either in particular to himself, or in general, to the whole Church. He that is merry, and rejoiceth in the Lord, may find here the music of true joy, and may from hence gather both matter and manner of Jubilation: you see that the Church in my text resorteth to this store house of comfort. He that findeth himself dull and heavy in the duties of God's service, may here find cheerful strains of music to quicken his dead affections, and to put life into them. Many are too well conceited of their own sufficiency for those holy services of God, so that in confession of sins, in prayer or in praising God, they over-ween their own measure of the spirit of God, and are too much wedded to their own forms of address to God. But let no man despise these helps, the best of us all need them, & the most able amongst us shall abate nothing from his own sufficiency, to borrow of them, we are sure that the Holy Ghost hath indicted them: and if a wise judgement do make choice and fit application of them to our several purposes, and occasions, we cannot more holily or more effectually express ourselves then in them, the sweet singer of Israel hath furnished us plentifully by them. 2 Before I come to handle the text in the parts thereof, let me return your thoughts to the former verse, where the Church putteth her own case in great affliction, supposing the good land flowing with milk and honey, touched and accursed for their sakes, so that neither their best fruit trees, nor their common fields, nor their fruits, nor their flocks, and herds shall yield increase, yet saith she: Yet will I rejoice in the Lord, I will joy in the God of my salvation. Teaching us that where there is the true joy of the Holy Ghost, no temporal affliction whatsoever, Doct. 2 though it extend even to deprivation of the necessaries of life, can either extinguish or so much as eclipse that joy, but that as a light it will shine in darkness. The Book of God is thick sown with examples and promises, with doctrine and use, with assertions and experience of this truth, and it is so sealed to the perpetual consolation of the Church of God, that when Christ left his sheep among Wolves, saying: In the world you shall have affliction. He left the Holy Ghost in his Church in the office, and under the name and title of a comforter: to assure this. David gives a good reason hereof, Reas. 1 for he knoweth whereof we be made, he remembreth we are but dust. Indeed we are made of such stuff, and by our sin, we have so marred our own first making, that if God did not support us in afflictions, with a strong supply of faith, we should soon sink under the burden of our own infirmities. David confesseth as much. I have fainted, unless I had believed to see the goodness of the Lord in the land of the living. Psal. 27.13 Blessed be God that ministereth ever some comfort to sweeten the calamities of life, and to keep the soul from fainting, to keep the head above water, that the deep waters swallow us not up. The true Church of God, when the ambition of the Bishop of Rome, to be universal Bishop began to sway Religion to the service of humane policy, than began to lose of her full numbers, many of them, most of them defecting to popery and superstition: the true professors of the Gospel were pursued with all kinds of bloody persecution, and in many years, the true Church of God lived in concealment, yet God did never suffer this little remaining spark to be quite put out, and when the Pope thought himself absolute Lord of all, then arose Martin Luther, an arrow out of their own quiver, and in the low ebb of the true Church, he opposed the Pope, and put a new life into the true Christian Church, which ever since his time hath grown to a clearer light, and the man of sin is more and more revealed, and the mystery of ungodliness detected, and in many parts of Christendom, the Pope ejected, as an usurper both in Ecclesiastical Hierarchy, and temporal Sovereignty. At this time, this poor Church doth suffer persecution in France, and is threatened with utter extirpation. In Bohemia, the Protestants feel the uttermost of extremity: the Prince Palatine, and the King's Children remain under proscription, and in exile from their inheritance, and their country invaded and depopulated doth groan under the fury of war, Religion is oppressed: the figtree, and the vine, and olive fail, the earth is not husbanded to profit, to feed the inhabitants: In this extremity, what comfort surviveth but this? that our God, the husband of his Church will not chide continually, nor reserve his anger from generation to generation, but even in this extremity of distress, we have joy in his favour, and love to his Church. This holy care of Religion now assaulted, and the natural care that our loyal allegiance to our Sovereign and his children doth lay upon us, inciteth us to join, as one man with united strength to work for God and his truth to the uttermost of our best abilities, and who knoweth whether God having crowned our land, so many years with peace and truth, doth now try us what we will do for Religion and peace, and how forward we will be in his cause, and how charitably compassionate of the afflictions of our brethren abroad: wherein, if we shall acquit ourselves like the children of light, and the sons of peace, we may prevent a further trial of us nearer hand in our own land. Blessed be the God of mercy, and of all consolation, who hath revealed to us this comfort and joy in him in all our afflictions, that we may be able to comfort the distresses of our brethren, as we ourselves are comforted of our God. His Majesty by his letters graciously inviteth all his loyal subjects to this commiseration of his children, to this religious compassion of God's afflicted Church, he requireth us your Ministers, to lay this as near as we can to your hearts, to stir up your willing and forward affections to a tenderness, and increase of zealous love of this cause, and he believeth, that our labour in the Lord will not be in vain. If it be heavy to us to part with some small portion of our estates to this assistance, what is it to his children to lose all. Impius haec tam culta novalia miles habebit, Barbarus has segetes? shall we look on whilst Papists possess the inheritance of Protestants, while superstition and Idolatry usurpeth the temples, where the holy worship of God, and the gospel of truth and peace, have been so many years gloriously maintained? Hia Majesty hath well acquitted himself to us to be a Prince of peace, who hath with unmeasurable expense assayed, by mediation and treaties, to compose the bloody wars in Christendom, with fair conditions of peace; he hath showed himself tender in the case of Christian blood, and he would have all the Christian world bear him witness, that if he could recover the inheritance of his children in peace, he would not draw a sword, nor hazard a life in that cause. He is now put to it, to seek peace by the way of wars, and his children being shut out of their own, in the way of inheritance, must wade in again by way of conquest, or sit out altogether. If that part of the afflicted Church, have hope in this disconsolate extremity, and trust in God for deliverance and restitution, they shall sing, Carmen in nocte: and let God strengthen their faith and trust in him, and let them not think it long to await his leisure, till he have mercy upon them. Worse was the condition of Jerusalem, and the people of Judah, God's own inheritance, yet when they had summed up their miseries, and cast them into one total of full calamity, they have both faith to assure, both deliverance, and restitution; and hope to expect it, and joy to recreate and refresh their present droopings. And truly, to our understanding, it is time for the Lord to put to his hand, for the cause is his. The strife was for a kingdom, but Religion is such a party in the quarrel, that it cannot but share in the sufferings of those who far the worse for Religion's sake. Be we comforted in the Lord. Rome and Roman Idolatry can neither spread further, nor gather more strength than her elder sister Babylon did, her armies are called here the troops of God: God employed them, and God prospered them, & they prevailed against God's inheritance. But the same Prophets who are sent to tell Judah of their deportation into Babylon, do also foretell the ruin of Babylon: for this read at your leisure. Isaiah 46.47 Chap. Jerem. 50, 51. and when you have read them, compare them with Revel. 17.18 Chap. and you shall see that Babylon in Chaldaea, was but a type of the present Babylon in Rome, a double type of sin and punishment. Therefore comfort yourselves in the Lord, God worketh as we see against the usurper of Rome by his own domestics, and they tell tales of him, and discover the nakedness of that prostitute strumpet to the shame of their Religion, he that hath begun, will, also in time make an end, and he that beginneth to lose estimation at home, will hardly either increase or maintain it abroad. Who are papists or affected popishly amongst us for the most part, but such as are ignorant of holy Scriptures, or such as corrupt and pervert them, for the revelation doth point out Antichrist, as the finger of John did Christ, with, This is he: it calleth Rome, Babylon, and showeth us the fall thereof, and the cheerful rising of the true Church to light and glory. In all those dangers that the Church of God runneth, the comfort here expressed in the Lord, stays the heart thereof with flagons, and comforteth it with apples, for his love is a banner to it. The parts of this text are three. 1 The hope of the afflicted Church. 2 The ground of this hope and comfort. 3 The dedication of this Psalm. 1 The hope of the afflicted Church. Yet will I rejoice in the Lord. You know that joy dilateth the heart, and giveth it sea-room in the stormy and tempestuous state of trouble, joy is a thing that every soul affecteth: we desire many days to see good, we are apt with Solomon to try our hearts with joy. This is welcome to them that live here on earth, which is convallis lachrymarum, a valley of tears, wherein the story of our whole life is written upon a scroul on both sides, filled with lamentations, mourning, and woe, and our Saviour saith: Blessed are they that mourn, for they shall be comforted. We have so many causes of mourning, that whether we look to ourselves, the occasions of our own woe, or to our sorrows, the fruitful spawn of our breeding sins, the natural and proper effects of our own corruptions, we have from both, matter of grief, and provocation of sorrow. 1 Pro nobis, for ourselves, for what we suffer. 2 In nobis, in ourselves, for that we do deserve. Therefore we must not seek joy in ourselves, for than we shall weep, as Rachel for her children, because they are not. The joy of the Church is in the Lord. Plerumquè in ipsis piis fletibus gaudii claritas erumpit, and then it is when man forsaketh all comforts, and findeth that, Gregor. Bonum est adhaerere Deo semper: when a man unmindeth all other comforts. This, as Augustine saith, est gaudium, quod non datur impiis, sed eis qui te gratis colunt, quorum gaudium tu ipse es: & ipsa est beata vita gaudere de te, propter te, ipsa est, non est alia. All you then, who have found sorrow and heaviness, by the due consideration of those evils, which you have committed and of those holy duties which you have omitted, and of those punishments which you have justly suffered, come hither, and learn how to rejoice, forget that which is behind, remember Lot's wife, look not back to the beguiling delights of the bewitching and flattering world: look before you to the Lord, for he is the Author, he is the Mediator, he will be the finisher of your joy, & gaudium vestrum nemo tollet a vobis, and your joy no man shall take from you. Joy not in greatness, and high place, or in riches, in the fruit of the womb, in the extent of your lands, in the favours of Princes, in the full sea of temporal happiness, they that suffer in all these things, do find joy in the Lord. Reasons, why in the Lord. 1 They that joy in the Lord, rest in the Lord, and cast all their care upon him, they pray fiat voluntas tua, thy will be done, and they are content with it, and they are thankful for it when it is done, neither relucting at the doing of it, nor repining and finding fault when they see it performed. They say with old Eli, 1 Sam. 3.18. Isa. 39.8. It is the Lord, let him do what seemeth him good: and with Hezechiah, good is the Word of the Lord. And therefore, the Lord is the same to them, whether he be offerens, opening his hand and giving, or auferens, stretching out his hand to strip and divest them of all that he hath, as he was to Job. 2 They that rejoice in the Lord, rejoice in nothing otherwise, then as a means and faculty to serve the Lord. And so we may rejoice in honours, which do put our good example more in sight, that others may behold our good works, and glorify God. So we may rejoice in authority and power over others, if we use it to the winning of others to the service of our God, to the coercion of evil doers, and the reward of the good. So may we rejoice in riches, if we use them as means to advance the Law of God, and to express our charity to the needy. All this is joy in the Lord, that God trusteth us with the dispensation of these outward things, and the applying of them to his service. 3 They that rejoice in the Lord, rejoice, because God is Lord: so David; The Lord is King, the earth may be glad of it, for Blessed is the people, whose God is the Lord. This is the Jubilation of the Church. Lo, this is our God, we have waited for him, and he will save us: Isa. 25.9. this is the Lord, we have waited for him, we will be glad and rejoice in his salvation: that do thus acknowledge him their Lord, and are glad that they live under his government. Isai. 26.8. The desire of their souls is to his name, and to the remembrance of him. For when thy judgements are in the world, the inhabitants of the earth will learn righteousness. O Lord, our God, other lords have ruled us, but by thee only will we make mention of thy Name. This was the joy of the Church here, professed in the midst of extreme sorrows. There cannot be a better sign to know this true spiritual joy from all other false seem and blandations of joy, 1 Sign. than the lasting thereof, for the candle of the wicked shall be put out, but God is a Sun and a shield to his Church. Joy in all other things is but a sojourner, and tarrieth but a small time, but when once it fasteneth upon God, it saith; Here will I dwell for ever, for I have a delight herein. This joy hath none of the fears that other joys have, to make us doubt the losing of it, it hath none of the impediments to stop the way to it, that other joys have. It hath none of the sorrows that other joys have to commedle with it. It hath none of the miseries, that conclude all other joys to determine it. Therefore, as the Apostle admonisheth, Use. rejoice always in the Lord: again, I say rejoice. Rejoice when thou aboundest, rejoice also when thou wantest, full and empty; when thou givest alms, and when thou receivest alms, it is a more blessed thing to give, it is also a blessed thing to receive in health, in sickness, on the bridebed, on the deathbed, always. Quest. But have not the Saints of God on this earth their sorrows? do they not bear forth their seed weeping? do they not sow in tears? do they not feel heaviness for the night? is it not a true word, Tribulus est, qui non est tribulatus. Was not David's soul heavy within him? did not Hezechiah taste of bitterness of soul, when he chattered as a swallow? did not this very Church of the Jews in Babylon sit down by the rivers of water, when they remembered Zion? Did they not hang up th●ir harps upon the willows, or could they sing the song of the Lord in a strange land? True, Sol. and yet all these, who found such cause of mourning in themselves, and expressed so much grief to others, yet rejoiced in the Lord always. I deny not that their cup was bitterness, yet had they sweet fruits of spiritual joy, even in the midst of sorrows; for as David saith. They did rejoice in trembling. Optime dictum est exultate contra miseriam optimè additum est cum tremore, August. contra presumptionem, quia tremor est sanctificationis custodia: see this in the Apostle, who expresseth the life of a Christian well. As unknown, 2 Co 6 9 and yet known, as dying, and behold we live, as chastened and not killed. As sorrowful, yet always rejoicing, as poor, and yet making many rich, as having nothing, and yet possessing all things. Which words, though neither Mr. Calvine, nor Beza in their Commentaries, have vouchsafed so much as a note upon them, yet are they an holy riddle to flesh and blood, and both these have brought forth their light in much fairer weather. Aquinas cleareth this darkness well, for he showeth, that temporal things have but the resemblance and appearance of good and evil, they have no true existence and substance of them, and therefore they are brought in with a tanquam as: for as the Apostle saith, we are tanquam ignoti, as unknown, etc. tanquam castigati, tanquam dolentes. But Gods spiritual favours are real, we are known, not tanquam noti, as known, we rejoice not tanquam dolentes, as sorrowing. For the light affliction which is but for a moment, trouble them, and he speaketh of them rather as they appear to others then as they do feel themselves, or of them rather in some crazy fits of distraction, then in the constant uniformity of their true health. And I deny not, but the dearest of God's Saints, here on earth, have their sudden qualms, and their agonizing pangs, and convulsions, even such as do sometimes shake their very faith, as you have seen in this Church of the Jews, that make their bellies and bowels without them to tremble, and their lips to quiver, and themselves to fear within themselves, but when they remember Jesus Christ, the author and finisher of their faith, saying to them. Eccè ego sum vobiscum ad finem saeculi, behold, I am with you to the end: this reneweth the face of the earth, and puts new life into them, and quickeneth them; for how can they want any thing, habent enim omnia, qui habent habentem omnia: for they have all, who have him that hath all: for he that gave us his son, how could he not together with him give us all things. I hear St. Ambrose thus comforted upon his death bed; Non ita vixi inter vos ut me pudeat vivere, nec mori timeo, quia bonum Dominum habemus: for it is a true rule, poenitens de peccatis dolet, de dolore gaudet. Another note to distinguish this joy in the Lord, from all other joys is the fullness and exuberancy of it, 2 Sign. for it is more joy than if corn and wine and oil increased, else what needed the Apostle having said, Rejoice in the Lord, always to add? And again, I say Rejoice: what can be more than always? but still adding to the fullness of our joy, till our cup do overflow. This is that measure, which the Apostle doth so comfortably speak of, which is both full and pressed down, and heaped, and running over, for it is still growing and increasing like the waters in Ezekiel's vision, from the ankles to the loins, to the chin over head and ears, for waders, for swimmers, for sailors. Upon working days rejoice in the Lord, who giveth thee strength to labour, and feedeth thee with the labour of thy hands: on holy days, rejoice in the Lord, who feasteth thee with the marrow and fatness of his house. In plenty, rejoice again and again, because the Lord giveth, in want rejoice, because the Lord taketh away, and as it pleaseth the Lord, so come things to pass. This poor distressed Church, being in deportation and feeling the heavy burden of affliction, yet it found comfort in the Lord. Jerusalem remembered in the days of her affliction, Lam. 1.7. and of her miseries all her pleasant things that she had in the days of old. And this joy was quickened with hope of the favour of God to be showed to them, even till their joy did swell into ecstasy, as David expresseth it. When the Lord turned again the captivity of Zion, then were we like them that dream. Then was our mouth filled with laughter, Psal. 126.1 and our tongne with singing. Therefore, is the joy of the ungodly compar●●● to a candle, which spends itself to the snuff, Job 18.5. and goeth out in a stench, and evil savour, for the very name of the wicked shall rot: but to the just, Isai. 58.8. saith God. Thy light shall break forth as the morning: this gins in obscurity, and groweth more and more till the Sun rising, and yet groweth till the noon day, that is also promised the just. Thy light shall rise in obscurity, Verse 10. and thy darkness shall be as the noon day: he expoundeth himself Thou shalt be as a watered garden, Verse 11. and like a spring of water, whose waters fail not. Therefore, it is said of the just, that, they shall bring forth fruit in old age, they shall be fat and flourishing: and this is, To show that the Lord is upright, that he is our rock, and that there is no unrighteousness in him. For his word is gone out, his promise is passed to his Church, he will neither deny it, nor reverse it, to comfort them with all spiritual consolation, for he is the God of all consolation, not of some only. 2 The ground of this joy: wherein consider, 1 The main: The Lord is the God of her salvation. 2 The Lord is her strength. 3 The Lord will perform two great mercies to her. 1 He will make her feet like hind's feet. 2 He will make her walk upon her high places. 1 Under the title of Salvation, I comprehend not only corporal, and spiritual, but eternal salvation also. 2 Under the name of strength, I understand the whole mercy of supportation, by which God doth preserve them in their deportation and return. 3 Under the title of Hind's feet, I contain the mercy of expedition, whereby they are delivered from their captivity in Babylon. 4 Under the title of walking upon high places, the mercy of restitution to their own land, and of constitution, and establishing of them in their land. The just live, and are supported by faith, apprehending these full mercies. 1 Of Salvation. The Church of God hath need of salvation, and therefore great cause to rejoice in it. 1 In respect of her spiritual enemies, for your adversary the Devil goeth about like a roaring lion seeking to devour: saith the Apostle. These spiritual enemies do assault the Church. 1 Out of their own malignity and envy to man, and to this purpose, the powers and principalities of darkness do go always armed both with temptations to corrupt them, and with fiery darts of provocations to destroy them, for this it is, that Satan goeth and cometh to survey the earth, and to pry and search where he may fasten any hold, where he may gripe: so St. Bernard saith. Hosts indefessi nos assiduè oppugnant, modò apertè, modò fraudulentèr: he gives this reason. Invidet humano generi, quia praevidet horum Deum futurum. 2 By way of commission, for God doth employ Devils in the Church amongst his holy ones, both for probation of their faith, for exercise of their patience, for preservation of them in humility, for punishment of their sin, for sweetening to them the hopes, and quickening their desires of a better life, and for the polishing and burnishing of their example, that others that be lookers on, may know before hand, that this life to a just man is militia a warfare, and they that will join with the Church, must know before they put their hand to the plough, what hazards they must run, lest they look back, and make their sin more than it was by apostasy, departing away from the living God. It is clear in Jobs example, that Satan had commission from God himself to try the faith, and love, and patience, and humility of Job, and to make him an example. And as clear it is, which the Psalmist saith of Isratl, when they started aside from God, Psal. 78.21 that a fire was kindled in Jacob, and anger came up against Israel: and in these executions, God doth uphold the ministry and service of evil angels, as he did against his enemies the Egyptians, of whom it is so said. He cast upon them the fierceness of his wrath, Verse 49. anger, and indignation and trouble, by sending evil angels amongst them. St. Paul confesseth that least he should be too much exalted with that Metaphysical rapture above measure. 2 Cor. 12.7 There was given me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. Thus in respect of spiritual enemies without us, we have need of a salvation, the rather because our own corruptions within us are false to us, and ready to join with Satan against us. 2 In respect of humane opposition, for the regiment and Kingdom of Christ is thus assigned to him; Be thou ruler in the midst of thine enemies. David doth well express this. For they have consulted together with one consent, Psal. 83.5. they are confederate against thee. The tabernacles of Edom, and the Ishmaelites, of Moab, and the Hagarenes: Gebal, and Ammon, and Amalek, the Philistines, with the inhabitants of Tyre. Ashur also is joined with them, they have helped the children of Lot. Here is no mention of this sweeping broom of Babylon, that comes in the Rear of this march, and carrieth them clean away. Christendom hath for many years suffered from the Turk▪ whose invasions encroach upon the bounds thereof, and gain ground of it daily. And even within ourselves, the Pope and all the friends of his Hierarchy, do hate and persecute so much of the true Protestant Church, as they either can or dare attempt, and the earth hath nothing to show more bloody and cruel than the Spanish Inquisition: nothing more cunning and dangerously plotting then the society of Jesuits: so, that in respect of humane opposition, there is great need of a salvation 3 In respect of the punishments deserved for sin, for what Nation hath so kept in their sins to themselves, that we have not found means to impart them even into the Church. Solomon could not take a wife out of Egypt, but his wisdom proved too weak a fence against the temptation to Idolatry. Nehemiah presseth this example. Did not Solomon King of Israel sin by these things: yet among many Nations, was there not a King like him, who was beloved of his God, and God made him King over all Israel; nevertheless, even him did outlandish women cause to sin. The children of Israel could not eat of the fat and fruits of the land of Goshen, to relieve their famine, but they were mingled with the Egyptians, and learned their works: and worshipped their gods. Therefore, in regard of their many and great sins, they needed salvation. These sins endangered their heavenly hopes, for the wages thereof is death. This Doctrine may turn to great profit to us. 1 If we apply ourselves to the means, Vs●. by which we may apprehend this salvation: For this general apprehension of God's mercy in Christ, which the most part of common professors trust to, will never justify any man in the sight of God, except 1 He be by the law of God, brought to a sight and sense, to a confession and acknowledgement of all his sins. 2 To a true sorrow and mortification of the flesh for them. 3 To a serious deprecation of the wrath of God due to them, in the justice of God. 4 To amendment of life, ruled and governed by the holy Word of God rightly understood. 5 To a faithful application of the sufficient merits of Jesus Christ to ourselves, which faith doth so root and ground us in Christ, that we become one with him, so that we may lay the burden of our sins upon him, and put the robe of his holy righteousness upon us. For so doing, we may rejoice in our salvation, as his free gift to us, and as our full acquittal and discharge from all our sins before God. So that the ignorant person that liveth in darkness, not knowing the mystery of his salvation. And the blinded Papist who trusteth either to the power of his own free will, or to the merit of his own works, or righteousness, or to the mediation of Saints and Angels, or the mother of our Lord, to propitiate on his behalf, or that trusteth to the Pope's indulgence and pardon of all his sins. Or that believeth to have salvation by the dispensation of the Church treasure, the supererogate works of over-doers that have done more than the Law of God hath required of them. Also the unconscionably profane that go on in their sins without check of the inward man, their hearts never smiting them for that they mis-do, all these are excluded from this salvation, Jesus Christ died for none such, and goeth not forth with his anointed amongst them. These shall have no salvation hereafter, they can have no true joy here, and therefore when the evil day cometh, they are shaken with the terror of the Lord, and they find no balm in Gilead, their sins do appear to them greater than the mercies of God. Let those who have the comfortable assurance of their salvation, rejoice therein in the Lord, Use 2 and take heed of presumption of God's mercy, which is one of the worms of faith: let them take heed of receiving the grace of God in vain, of recidivation, and relapse into their former sins: of murmuring at the Lords chastisements, of quenching the spirit, of crucifying again the Lord: for we see that it is possible: Heb. 6.4, 5 for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the holy Ghost: have tasted the good Word of God, and the power of the world to come to fall away: which putteth Jesus Christ to open shame. Therefore, the joy of our salvation must not be rooted and grounded in ourselves, but in the Lord, that the whole honour of it may redound to him as the whole benefit and profit of it doth redound to us. Our salvation is only of God. Doct. 2 It is Jonahs' faith. Salvation is of the Lord. It is David's faith. Salvation belongeth only unto the Lord. Jonah 2.9. Psal. 3.8. Ps. 43.11. God taketh it upon himself: I, even I, am the Lord, and beside me there is no Saviour. He giveth it as a reason of his first Commandment. Ose 13.4. Thou shalt know no God but me, for there is no Saviour beside me. I may call heaven and earth to record this day, to avouch the truth of this, for, who is it that supporteth the great frame of the whole universe? who is he that knoweth the numbers of the stars, and calleth them all by their names, that sendeth forth the Sun as a bridegroom out of his chamber, and as a mighty giant to run his race? who is it that maketh and keepeth the covenant between day and night to take their turns for the use of man? who is it that clotheth the lilies, that feedeth the birds of the air, that can neither labour nor spin, that preserveth man and beast, but the Lord? Psal. 36.6. All these look up unto thee, and thou givest them their meat in due season. It is glory and happiness enough, for the Angels in glory to behold the face of God always. Hail and snow, stormy winds and vapours, the dragons, and all deeps, mountains, and all hills, fruitful trees, and all cedars, beasts and , creeping things, and feathered fouls, Kings of the earth, and all people, young men & maids, old men and children, all Queristers in this great temple of the world, and this is the matter and argument of their song, salus Jehovae, salvation is of God: for their being is derived from him, their supportation is borrowed of him, their operation is guided by him, their whole address is directed to him. The Angels that kept not their first estate of glory, man that kept not his first estate of innocency, could not lose, could not forfeit their existence and being, their happy being, they might, they did forfeit, he preserveth the Devils and the reprobate, and he maketh them immortal, that he may be glorious in his just punishment of them. But especially, he is the salvation of his elect, so St. Paul; We trust in the living God, 1 Tim. 4 10 who is the Saviour of all men, especially of those that believe. He is the saviour of all men by universal providence, but of them that believe by singular and especial grace. And that is the salvation here meant, our preservation in this life, our sanctification for a better life, our glorification in heaven is of the Lord. Because the Kingdom is his, and none hath power to make us Kings but he, Reas. 1 whose Kingdom ruleth over all, and salvation maketh us Kings. Because salvation is a work of power, and none can give it, but he who is able to put all our enemies under our feet, and none but God can do this. Because salvation is a work of glory, of glory to him that worketh it, of glory to them upon whom it is wrought, for he maketh his Saints glorious by deliverance, and the saved do serve him, and glorify him in earth and in heaven. These three we ascribe to him in our Lord's prayer, for thine is the Kingdom, the power and glory. Salvation is a work of mercy, and David saith Apud te est misericordia, with thee is mercy, and God hath committed the dispensation of mercy to no creature, it is one of the glories of his Crown, and prerogatives of his supreme Diadem, only his son, who thought it no robbery to be equal with him, hath the dispensation of his mercies. This teacheth us where to seek and find salvation, Use 2 God saith, seek ye my face. We are wise enough in our quest of temporal, either protection or preferment, to observe which is the way to the fountain of honour, and to direct our observance that way, let us not be wise for this life, and fools for the life to come. With men on earth there be some small brooks of a present life, but apud te est fons vitae, with thee is the well of life, and the brooks and cisterns that we seek after, do derive themselves from this fountain. These brooks do often change their channel, for men have their breath in their nostrils, they die and their thoughts perish, but God is the same, and his years do not fail. And our Saviour's method, that he teacheth his Disciples is; seek ye first the Kingdom of God, and the righteousness thereof, and then all these things shall be cast upon you. This also serveth to stir us up to a godly life, Use 2 for that hath the promises of this life, and of the life to come. David putteth us in good comfort: Psal. 84.11. For the Lord God is a Son and shield: the Lord will give grace and glory, no good thing will he withhold from them that live uprightly: and the Apostle saith: For the eyes of the Lord are open to the righteous, 1 Pet. 3.12. and his ears are open to their prayers, but the face of the Lord is against them that do evil. And who is he that will harm you, Verse 13. if you be followers of that which is good? Let the wicked take root in the earth, and spread his boughs never so far, God hath not denied him this, yet his face is against him, and though the Sun shineth on him for a time, and the early and later rain do make him grow and flourish: yet our Saviour will tell us, that Every plant which his heavenly father hath not planted shall be rooted out. This serveth to reprove the doctrine and faith of the Church of Rome, Use 3 who teach that God hath committed to his Son the dispensation of Justice, but to his son's 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, than 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 thither, and she hath released many from hell whom her son had already sent thither. I only allege against them the plain words of our Saviour. Thou hast given him power over all flesh, Joh. 17.2. that he should give eternal 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 Litanies 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 Latin 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, & Jesus 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 doubtful 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 professors thereof will find it a thief in their things temporal, for in ordine ad Deum, the Church will engross all, the Apostles of that Church will not be content, till all be laid at their feet. Let me commend to you the King's Majesty's confession of his faith, published in Latin, and in English, directed to all Christian Kings, in this particular, his words are. For the blessed Virgin Mary, I yield her that which the Angel Gabriel, pronounced of her, that she is blessed amongst women; and that which she prophesied of herself 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 confess, that she is in glory both above Angels and men, her own Son, that is, both God and man only excepted. But I dare not mock her, and blaspheme God, calling her not only Diva, but Dea, praying her to commend and control her Son, who is her God and her Saviour, You see what opinion his Majesty hath of the Doctrine and practice 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 enchantments of palpable heresy. 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 sayest, but thou feignest it out of thine own heart. Beloved, let all that love Jesus Christ, and his holy truth, join as one man against popery, and seek to the light of the Word whilst 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 bushel, 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 unthankfulness to him, or our peevish waywardness amongst ourselves, or our evil and unworthy conversations forfeit this light, or remove our candlestick. So long as we know where our salvation is settled, 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 praise 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 faithful, 1 Cor. 10.13. who will not suffer you to be tempted above that ye are able: for what are we able? surely of ourselves, to nothing that is good for us: the name of man ever since the fall of man, hath been a name of impotency and weakness. Cease ye from man, Isai. 2.22. whose breath is in his nostrils, for wherein is he to be accounted 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 only. The words of my text are Doctrinal: 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 several professions and trades and mysteries, it is his spirit that giveth it, the strength that we have to labour in our several 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 physic, it should make him breathe out evil and noxious vapours in his body, which might offend health, in sweat. And if we consider with what corpse fare, and little rest, and mean apparel, the labouring man doth pass through great labour, we cannot but acknowledge that experience hath sealed this doctrine, that God is the strength of man; for man layeth on load upon man, and they that live at ease, feel not the burdens that they do lay upon their brethren. God is our strength, in eo quod patimur, in that we suffer, for could we forethink our selus able to bear that sorrow and misery, which captivity and war doth bring upon us? do you not hear some say, they cannot eat such and such meat, they cannot rise early, they cannot brook the air, their tender flesh cannot endure any hardness. Can such endure to spend their whole time in praising the goodness of God toward them for his great mercy, that he putteth them not to it, to try what they can suffer, let them hear the Prophet Jeremy complain. The precious sons of Zion, comparable to fine gold, Lam. 4.2. how are they esteemed as earthen pitchers? They that did feed delicately are desolate in the streets, they that were brought up in scarlet, embrace dunghills. The women fed on their own aborrements, and did eat their own unripe fruit, children of a span long. Lam. 2.20. Such as were so tender, that they could scarce endure to touch the ground of the street with the sols of their shoes, even to such God sent word that, Her own feet should carry her a far off to sojourn. When it shall please God to turn the wheel of providence, and to set Princes and high persons in the rank of common men, in the condition of miserable and distressed men, tender hands will learn to labour, and God will give strength. The ordinary, the extraordinary, the outward, the inward, the expected, the sudden calamities of life are manifold, to bear them all with patience, to digest them with cheerfulness, to turn them into the nourishment of our faith and hope, this is the strength of the Lord in us, our soul would soon grow weary of them, if God did not establish our hearts: for the sense of evils incumbent, and the fear of evil ingruent, would soon distract and distemper us, if the strength of the Lord did not sustain us. This doctrine which informeth us whence we have our strength, Use. directeth us also in the use of it, for so God himself hath taught us. Thou shalt love the Lord thy God with all thy heart, Deut 6.5. with all thy soul, with all thy might. We must put our whole strength to his service, Luk. 10.27. and to the obedience of his Law. All other use of our strength for this life is subordinate to this, for they mistake their own creation, that think they were made for themselves, and employ their wits, and time, and strength, to support, to adorn, and to make pleasant and easy this temporal life of ours. Christ saith, that this love of our God must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with all our strength. Some abuse their strength to oppression and spoil to wrong their brethren: so Babylon is called the hammer of the whole earth, for God did use these Chaldaeans as the rods of his fury, to punish the transgressing nations: but there came a time, when this hammer was cut asunder and broken. How is the hammer of the whole earth cut asunder and broken? how is Babylon become a desolation among the nations? Jer. 50.23. I have laid a snare for thee, and thou art also taken, O Babylon, and thou wast not ware, thou art found, and also taken because thou hast striven against the Lord. Let the oppressors of their brethren consider this, the snare of God is full of danger, for it hath three dangers in it. 1 To catch suddenly: thou wast not ware. 2 To hold fast: thou art taken. 3 To destroy, for they that are taken in the snare of God are at his mercy, in his power. Upon the wicked, Psal. 11.6. he will rain snares, fire, and brimstone, and an horrible tempest: this shall be the portion of their cup. Some give their strength to women, and by unchaste and lewd conversation, weaken those bodies, and defile the Temples of God, where Gods holy spirit should dwell. It was the advice which Batsheba the mother of Solomon gave to her beloved Lemuel, and she putteth it home in a mother's holy passion. What my son, and what the son of my womb, Prov. 31.2. and what the son of my vows? Give not thy strength to women, nor thy ways to that which destroyeth Kings. It seemeth that Solomon had taken out his mother's lesson, for he giveth all that fear God warning, to take heed of the strange woman, for he saith. She hath cast down many wounded, Prov. 7.26. yea many strong men have beea slain by her. Her house is the way of hell, going down to the chambers of death. Some give their strength to drunkenness, they have a woe for their labour. Woe unto them that rise up early in the morning, Isai. 5.11. that they may follow strong drink, that continue till night, till wine inflame them. Some give their strength to covetousness, some to pride, some to their bellies, some waist and consume their strength in idleness, God gave them not their strength to any of these evil ends. It is his strength that they abuse, and he calleth for all of it in his service. Me thinks the Apostle doth plead for God very reasonably, and therein he teacheth us to try ourselves, whether we be innocent or faulty in this. As you have yielded your members servants to uncleanness, 〈◊〉 6. 1●. and to imquity, to iniquity: so now yield your members servants to righteousness unto holiness. It is unreasonable, when God desireth but the same service done to him, that made and preserveth us, and would save us, that we give to Satan, who goeth about like a roaring lion to destroy us; and it is a good way between God and conscience, to try our hearts, whether we have done our God the right that we should do him in our strength, for have we had as great delight in the Bible, and have we read that with as much diligence, as we have read other books of delight and pleasure? have we heard the Word with as much attention and profit, as we have heard, other vain and wanton tales: have we bestowed as many private hours in prayer, as we have done in game. Have we as much delighted in the Lord's Supper, the souls feast, as we have done in the feasts and banquets of the body? Nay, have we not usurped some of God's day for our temporal business, and neglected the Church assembly, and the ministry of the word, to eat, and drink, and game, and sleep, & take our ease? would we have done so, if some command from some superior powers had commanded us any special service. This is the way to try us: surely we have not given our whole strength to the Lord, if we have done these things, and therefore unless we redeem the time, and amend our ways, our consciences will tell us, that his servants we are whom we obey, and the servants of sin must look for the wages of sin, that is death. But let us do no more so, seeing the Lord is our strength, let our strength be the Lords, let it serve him for himself, our brethren for his sake. Another use of this point I learn from the song of Moses, Use 2 the man of God, and of the children of Israel after they came out of the red sea. The Lord is my strength and song: let him that is our strength, Exod. 15 ●. be our song also, that is, let us praise him with joy and thanksgiving, it is the honour that David giveth to the Lord: as his strength is always from him, so he promiseth. My song shall be always of him: & he desireth that his mouth may be filled with his praise all the day long, these be called the calves of the lips of them that confess his name, they are sacrifices of righteousness, and they please God better than bullocks that have horns and hoofs: this is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: reasonable service. It followeth there, and it is another use of this point: Use 3 The Lord is my strength: I will prepare him an habitation. In which words though literally, there be a prophetical reference to the Tabernacle of God, which God did after appoint, to be erected and consecrated to his special worship; and further yet to the building of the Temple at Jerusalem; the joy of all the earth; yet in thankful retribution to God for the strength that we have from him, every faithful soul must within itself erect an habitation for God and his anointed. Know you not that your bodies are the temples of the holy ghost? doth not Christ dwell in us by faith? is not the soul the body of the Church? is not the understanding and intellectual part the holy of holies, the chancel of the Church, where the glory of God dwelleth, and where the memorial of his mercies are kept? is not the heart the altar whereupon all our sacrifices of thanksgiving, & the incense of our prayers are burnt? Is not the mouth of them that confess his name the beautiful porch of this Temple? Doth not Christ stand at our doors, and knock, and desire our entertainment? O let us receive him, he is our strength, there is not a stronger man to come in and bind him and cast him out, that day we receive him, that day is salvation come home to our house. Let him not come in as a guest and sojourner, to tarry a night and be gone, let him have the rule of the house. Christ will then tell us, that the Kingdom of God is within us, and where he ruleth, there is peace which passeth all understanding. 3 The next ground of their hope is a strong faith, that he will make my feet like hinds feet. That is, he will give me a swift escape out of all my affliction, and I shall come again out of captivity. The Lord will lose the bonds of his Church, and give her deliverance out of all her troubles. Doct. This is a good ground of hope. Because it is one of God's honourable titles to be a deliverer, so is he called in this 18 Ps. v. 2. Reas. 1 From whence these words are taken, so Thou art my help and my deliverer. Psal. 70.5. Thus David honoureth God with that great title, for it includeth a confession of praise, both of the power of God, able to deliver, and of his wisdom and love, applying that power to the comfort of his afflicted Church. Because it was the office of his anointed, the Son in whom he was well pleased, Reas. 2 to deliver his people from the hands of all their enemies. He gave redemption to his people. He shall save his people from all their sins: he confesseth it his errand hither. He hath sent me to bind up the broken hearted, Isai. 6.11. to proclaim liberty to the Captives, and the opening of the prison to them that are bound. Because God knoweth the weakness of his Church, Reas. 3 and though he chasten them with the rods of men, yet will he not take his mercy utterly from them, Psal. 125.3 lest the righteous should put forth their hand unto wickedness. This hath special virtue to comfort us both. Use. 1 Generally in our whole life: and 2, especially in the several crosses and distresses, incident to the body of the Church, or any member of the body. 3 And individually to each particular person in their personal vexations and unrest. 1 For the general calamities incident to life. Job saith: Man that is born of a woman hath but a short time to live, and is full of misery. If a man have no time of respiration from sorrow, if his body be in sickness, his mind in grief, his estate in poverty, his person in prison, suppose him as much afflicted as his time and strength can bear, yet death determineth all, and setteth the oppressed and the prisoner free, as Job saith. 2 The Church or any part of it, be it afflicted and driven into corners persecuted, as in the time of the ten bloody persecutions, and as at this day, the Protestants are cruelly pursued both in our neighbour France, and in the Palatinate, and in Bohemia, Ministers banished as raisers, and strivers of sedition, which was laid to the charge of Jesus Christ, and after of St. Paul. The Lord hath ever heretofore been a deliverer of his Church, and his hand is not shortened, our hope is that he will also make his Saints hearts glad by a timely deliverance, and will give them hinds feet to escape from the arrow that fleeth after them by day, and from the dogs that hunt and pursue them with open mouth. 3 In the case of personal grievances, how can we either in dangers feared or in oppressing griefs, and pains receive any peace to our souls, but in the faith of deliverance, believing that no miseries can so environ us, but that there may be found an open way out of them: so David saith; Many are the troubles of the righteous. Dominus ex omnibus liberet. This admonisheth the afflicted to, Use 2 call upon God for this deliverance, and to seek it not where but in his hand: woe be to them that go to Egypt for help: it was the undoing of Israel, their trust in the broken staff and reed of Egypt. And they that trust to Idolatrous nations to help them in their distresses and wants, thrust thorns into their own eyes, and goads into their own sides, and their trust shall be their ruin, Israel did find it so, and smarted sharply for it. This also as all other favours of God, either possessed or expected, doth awake us to a duty of service of our God: Use 3 for we are servi quasi servati, and we must serve him that we may be delivered out of all our fears and griefs, and being delivered from the hands of all our enemies, we must serve him in holiness and righteousness. Then shall our feet be like hinds feet, to run away lightly out of all our afflictions. More yet we shall say, our soul is escaped as a bird out of the snare of the fowler, Psal. 124 7 the snare is broken and we are escaped. 4 The last ground of hope is restitution. He will make me to walk upon my high places: that is, he will restore his Church again to their own pleasant Land, and re-plant them in the inheritance of their fathers. He calleth this land high places, as you have heard, because it was a choice country, blessed with plenty, and fruitful with all abundance. Though they have been long banished from it, yet now they are persuaded of a restitution. God is the restorer of the Church, Doct. and he will renew the face and glory of it. 1 In respect of his eternal love, Reas. 1 for though his justice do smite it with some temporal chastisement, yet he cannot be always chiding, neither doth he reserve his anger for ever. 2 In respect of his promise made to Abraham, for that he often remembreth, and his promise to David. 3 In respect of his Word, that he hath sent by his holy Prophets, who have from the mouth of God promised them return and replantation. 4 In respect of their enemies, by whom he punisheth his Church, for they must both feel the wrath of God in the sense of their own judgements, and in the envy at the prosperous estate of the Church. Observe it here for a matter of great joy in the Church, to be restored to that which formerly they enjoyed; Use. for it teacheth us to value and prise present blessings and favours of God at a higher rate than we do, lest God do take them from us, to teach us, by their want how precious, and how sweet they were. Do not we see some ambitious men climbing and aspiring still higher and higher who being suddenly cast down, sit looking up to the rooms which they held, and though not contented with them in possession, would now think it a great honour to be restored, saying as Job saith: Oh! that I were as in months past, Job 29.2. as in the days when God preserved me: when his candle shined upon my head. Even so is it in the spiritual favours and graces of God, for many times the elect of God by evil husbanding these do lose them, so that they have no feeling of the love of God, and hardness overgrows their hearts, blindness be-nights their understanding, sin surpriseth all their instruments of action, and maketh their members the weapons of iniquity, to work iniquity: when these come again to themselves, as the prodigal did, than they would ask no more of their father, but that they might be admitted into the house as servants. David had a great defection from God in the matter of Vriah the Hittite, and slept in it the most part of a year, but recovering himself a little, as one awaked after drunkenness, and finding himself in the dark, the light of God's countenance eclipsed: then he prays. Restore unto me the joy of thy salvation. Psal. 51.12. Therefore, whilst the Sun shineth upon our Tabernacle, let us rejoice in the Lord, and serve him, that our time may run no other but Sunshine days, in the cheerful light of God's countenance. 3 The Dedication of this Psalm, to the use of the Church, is spoken of at large at the first Verse. FINIS.