A commentarie or exposition upon the prophecie of Habakkuk together with many usefull and very seasonable observations / delivered in sundry sermons preacht in the church of St. James Garlick-hith London, many yeeres since, by Edward Marbury ...

A Commentarie OR, EXPOSITION UPON The Prophecy of HABAKKƲK.

CHAP. I.

Verse 1. The Burthen which HABAKKUK the Pro∣phet did see.

THis first verse tels us what we shall find in the ensuing Prophecy; and it openeth to us three things which give light to that which follow∣eth.

• 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 Burthen.

1. Of the Minister, First of his name.

The name Habakkuk is rendred by Philo the Jew amplex∣ans

embracing, so doth Pagnine give it; our English a wrast∣ler: for they that wrastle do embrace and hold fast one the o∣ther; a name well expressing the office and employment of this Prophet, who wrastled with the sinners of those times, and their horrible iniquities to cast them. 1. But as God wrast∣led with Jacob that he might leave behind him a blessing. His tribe Dorothaeus saith, was Simeon; I know not upon what in∣formation, for the silence of the holy Scripture doth argue it to be conjectural.

Concerning the time when he prophecied, it is not particu∣larly exprest, but it appears to be before the deportation into Babylon, for the Chaldeans invasion is here threatned, and therefore Junius thinks him contemporary with Jeremiah, and referreth his Prophecie to the end of Josias his Government. Others after the Hebrews referre it is the ••••me of King Ma∣nasseh.

Master Calvin very truly affirmeth it before the time of Ze∣dekiah.

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 evill upon Jerusalem and Iudah, 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 a∣bove all that the Amorites did, which were before him, and hath also made Iudah to sinne 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 wrastler quia certamen ingreditur cum deo, because he wrastled 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 Hi∣story to verifie that Apocrypha tale of Habakkuks bringing food to Daniel by miracle, which destroyeth the truth of the histo∣ry, 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 prophecie before he was born Bellarmine hath found out two Daniels, one the Prophet of the tribe of Iudah, and another of the tribe of Levi, that heard the cause of Su∣sanna; and Ribera a Iesuite 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 Cano∣nical 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 enlightned by divine Revelation, to un∣derstand the will of God in some things, and appointed to de∣clare the same.

Secondly, the manner how he came to it: Vision, that is, di∣vine Revelation, assuring him of the truth of Gods will so fully as if he had seen the same with his eyes accomplished.

De his consule conciones super Obadiam

Thirdly, the matter of the Prophecie, the Burden. In which two questions are moved.

• 1. Why this Prophecy is called a Burthen.
• 2. Whose burthen this is.

To the first it is called a burthen in respect

• 1. Of the sin here punished, which is onus a burthen.
• 2. Of the punishment here threatned; that is onus.
• 3. Of the Word of God threatning: that is onus.

1. Peccatum onus, Sina burthen.

• 1 Deo to God.
• 2. Hominibus to men.

1. Onus deo, A burthen to God.

God complaineth of the sins of his People, that they are a burthen to him.

Behold I am prest under you, as a cart is prest that is full of sheavs.

The very service that these sinners do seem to perform to God, is a burthen to him as he complaineth; Your new Moons, your appointed feasts, my soule hateth: they are a trouble unto me,

I am weary to beare them.* 1.1 Laboravi sustinens, So the Prophet Malachie complaineth.

Ye have wearied the Lord with your words:* 1.2 yet ye say, where∣in have we wearied him? When yee say, every one that doth e∣vill 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 justifie sinners, and flatter them in their sins, as though God had accepted them.

2. Peccatum onus est hominibus, Sin is a burthen to men.

Christ calleth none to him but such as are weary of this our-then of sinne to such he promiseth refreshing.

Ask the first sinners if they found not their sin their burthen, when they hid themselves from the presence of God.

Ask the first murtherer, if any place were safe for him, who thought and said that whosoever met him would kill him.

They that think that Lamech kild Cain, read the text: occidi hominem in vulnus meum.

Ask Iosephs brethren, when they saw their sad constraint in Aegypt, both at their first coming to buy corne, and after the death of their father, if the trespasse against their brother Io∣seph did not lie heavy upon them.

Ask the tender conscience of any of Gods children, if a∣ny weight or burthen be like unto that of the body of sinne, and if he do not cry with Paul, Quis liberabit me? Who shall deliver me.

Till we come to this, to feele the burthen of sinne, and to be weary of it, we are the sons of wrath, and every man may call himself 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A wretched man.

Here is pride and vanity cloathing of us, here is gluttony and drunkennesse 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 yeare, spent in pleasure and recreations; Gods Sab∣bath is neglected, Gods Word not regarded, he time served, the humours of sinful men observed, and when these thing•• are no

burthen 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 judge∣ment.

Let me therefore entreat you to hear a word of exhortation, Give not the members of your bodyes servants to sinne.

Give not; for indeed, what have you to give, seeing you brought nothing with you into the world? and what have yee 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 sanitie the breaking, their ease the smart and aking, 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 noysom in the stinch, bitter in the smart; the burthen of sinne 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 burthen 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 bloud: upon himself he bore our infirmities, and God made the ini∣quitie 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 judgment; for by our sins we might have taken measure of the wrath and judgment of God; now there is an uns••aled height, an unsounded depth, and unbounded bredth of love which hath said to the Church of the whole burthen of

sin, Cantantes ut eamus, ego hoc te fasce levabo, let us sing as we go, I will ease thee of this burthen.

2 The punishment here threatned is a burthen to man.* 1.3

Issacher under his double burthen, saith; that rest is good, he found rest amongst his burthens.

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 pec∣catum; There is no rest in my bones, because of my sinne, he was so overcharged with the fear of Gods judgments, that sometimes he doubted that God had forgotten to be mercifull, and that he would be no more intreated.

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 burthen 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 heavie upon them.

Cain confest, his punishment more then 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 tor∣menting flames of fire and brimstone.

The very earth trembled and shoke,* 1.4 the foundations also of the mountains moved and quaked, because hee was angry; smoake went out at his nosthrils, 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 raine down burthens 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 braine 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 Ministery so clear and glorious; and yet they love darknesse better then light, because their works were; evill.

Great is the weight of a milstone hanged about our neck, and wee cast therewith into the bottome of the sea: yet the burthen of Gods wrath hee sayeth, is much heavier then that.

And yet we make no care nor conscience, and live without fear of this anger; we do this and that great wickednesse, 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 bosome; as if we had stollen away his sword, and his quiver full of deadly ar∣rowes.

I beseech you my brethren; do not so wickedly; your oaths and blsalphemies, your pride and vanities, your crueltie and op∣pressions, your frauds and circumventions, your abuse of Gods good creatures in excesse and wantonnesse, they are all gone up to heaven, and awake vengeance and chaleng 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 burthen of warre, wherein the goods, the liberties, the lives of men, Christian men, professours of the same faith, with us do lie at the stake, and bloud toucheth bloud.

Doth not our neighbour Church in France tremble for feare of a new massacre? hath not the sword of violence tasted already of Protestant blood? do not the Jesuites the incendiaries of the Christian world, blow the coal and incense the King thereof to grassation and destruction of all that have not the marke 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 our selves, and say that although we do wickedly, this burthen shall not fall upon us? let us pray for them, and amend our own lives, and sin no more least some worse judgment do fall upon us; for we shall else finde too late that the wrath and judgment of God is too heavie a burthen for us to bear.

2 The wrath and judgments of God, they are a burthen to God,* 1.5 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 yee perish O house of Israel?

When he punished his people, how heavy was the burthen of their punishment upon him?

He smarted under his own rod; the burthens that he put upon his people wearied him.

Why should you be stricken any more?* 1.6 The whole head is sicke and the whole heart is faint?

From the soal of the foot to the head, there is no soundnesse in it, &c.

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 eve∣ry stripe he layeth on us smarteth upon him.

O greive not the Spirit of God by whom you are sealed up to the day of your redemption.

3 The word of God threatning sin is a burthen.

• 1. To God.
• 2. To the Prophet.
• 3. To the People.

It is a burthen to God to threaten judgment,* 1.7 he loves to speak us faire, 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 yoake; for he knoweth whereof we be made, for he made us and not we our selves: he will allure and perswade Japhet to dwell in the tents of Shem.

If Adam do transgresse 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 accompt, but yet so fatherly that he cannot execute the law without preaching the Gospel; he cannot banish him the earthly Paradise til 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 burthen to the Prophet, and that two wayes.* 1.8

• 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 burthen 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 Ministery was despised and made his re∣proach.

Then I said I will not make mention of him, nor speak any more in his name:* 1.9 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 carnall men do confesse that it is true that we must preach the judgments 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 mercifull, and his mercy is above all his works.

It is true that we must preach judgment against sin, for we have fear of the burthen of all those sins of others which we reprove not, to fall upon our selves.

If thou givest him not warning, his blood will I require at thy hands.

Therefore this word of excommunication,* 1.10 is our burthen and we must not conceal it.

2. In respect of his zeal.

For the Prophets of the Lord and his holy Ministers, behold∣ing the sins which they do daily reprove to come up so fast, as though they had never layd the axe of Gods judgment against the root of that corrupt tree; the zeal of Gods 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 expresse this to the life.

Therefore I am full of the fury of the Lord,* 1.11 I am weary with holding in, I will pour it out upon the children abroad, &c.

Let not the sensuall and carnall man call our threatnings of sin

our own ravings, and railings: and our comminations of judg∣ment, 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 Gods altar, we shall kindle a fire in the bones of the sinner which shall give him no rest, but his con∣science 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, S^t. Paul is loth to use the rod. Jonah will rather runne away from God then he will carry the newes 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 soone as we are past this first verse, that this Prophet did feel the burthen which he did see; and the griefe he took for them, turned his Harp into mourning, and his Or∣ganes into the voyce of them that weep; every tender heart avoydeth being a messenger of evil news, but their feet be beau∣tifull that bring glad tydings, tydings of peace.

3. The word of threatning is a burthen 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 burthen 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 threatned, do retire themselves into their chambers, they weep and deplore their iniquities. Hezekiah hearing the Prophet threatning his life

He turned himself to the wall,* 1.12 he prayed to the Lord; and Heze∣kiah wept sore.

Never think that you hear the threatnings of God with any profit till you feel the burthen of them oppressing, and the edge of them drawing bloud on you. Lachrymae be sanguis animae.

The Lyon roareth, and all the beasts of the forrest do trem∣ble:

a tender sonne that hath done a fault, and heareth his fa∣ther threatning to punish him, findeth that threatning so great a burthen to him, that he can give himself no rest till he have recovered his fathers favour.

2. The very Impenitent who have any sense of the terrour of the Lord, feel Gods threatnings heavie: it will make Ahab that sold himself to do wickednesse, put on sackcloath, and crowne his head with ashes and go mourning, if he hear that Gods an∣ger is stirred to bring evill upon his house.

Even Absolon an ungratious son is impatient of living out of his fathers presence; and he setteth Joabs corn on fire for ne∣glecting the mediation which might bring him to his fathers face.

Esau will seek his fathers 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 bosome 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 Wrastler doth begin his wrastling: 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 judgments 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 chalengeth him for not hearing his pray∣er. vers. 2.
• 2. For shewing to him the sins of the people. v. 3.4.

In the first observe.

• 1. What the Prophet did,
  • 1. He cryed,
  • 2. He cryed long,
  • 3. He cryed to him.
• 2. What cause he had. Of violence
• 3. What successe.
  • 1. Thou wilt not heare.
  • 2. Thou wilt not save.

To give some light to that which followeth, let me first admo∣nish you that it may well be gathered, by the title that is here gi∣ven to Habakkuk the Prophet, that he was sent by Almighty God to preach to the Iews to reclaim them from their evil wayes, and to still the noise of their crying sinnes: and prevail∣ing nothing with them, to bring them to repentance, he prayeth and cryeth to Almighty God for his judgement upon this Peo∣ple, 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 Gods glory, wrastleth with God, and conten∣deth 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 exprest. 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 clamor.

It is said of Abel, that being dead he spake; Moses saith, it was voxsanguinis, a voice of blood, & God said that voice cryed to him out of the earth for vengeance.

The Cry of a Prophet one of Gods Secretaries, to whom he revealeth his will; one of Gods Chaplains, to whom he com∣mitteth the Ministry of the Revelation of his will; one of Gods Saviours, to whom he committeth the office of saving his People; the crying, the vociferation of one of Gods Seers, who cries not out of passion or humane perturbation, but from a se∣cret inspiration illuminating him and shewing him things to come;

One of Gods holy ones whom the zeale of Gods glory doth inflame with this earnestnesse, the grief of mans rebellion doth provoke to that loudnesse. Such a cry cannot spend it self all into aire and Sunne, and perish with the noise it makes.

2. He was no Sonne of thunder to make some suddain ratling

noise, and then cease. He cryed loud, he cryed long, How long shall I cry? if the weaknesse of his voice could not penet rate the eare of God vi by force, here was saepe cadendo, by often falling. So David got an hoarsenesse 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 heare and answer; for the Prayer of the just, if it be fervent, prevaileth with God: zeale is an holy fire, the flame of it ascendeth to heaven, and penetrateth all the passages till it come to God. Cold and perfunctory devotions intermitted and given over, do not prevaile with God; they please him best that use most violence, for the kingdome of heaven suffereth violence.

3. Ʋnto thee; he directeth his prayers aright; for Baals Priests may cry from morning to night, & may cut and lance their flesh, and make many signes of zeale and earnest importunity with∣out successe, because their God heareth not, his eyes see not, his ears hear not, his hands handle not, there is no breath in his mouth to give them answer.

But the cry of the Prophet went up to God, who beholdeth ungodlinesse and wrong, that he may take the matter into his own hand.

Thus farre we have seen what the Apostle did.

• 1. He cried.
• 2. He cryed loud.
• 3. To God.

2. What cause had he to cry.

For violence; this is fully and largely exprest in the second part of his contestation with God, ver. 3, 4.

I therefore only observe here two things.

1. That he complained not without great provocation, for violence was Gods own complaint and quarrel against the old world. The earth is full of violence,* 1.13 and behold I will destroy them with the earth.

It was Gods quarrel against Edom, for thy violence against thy brother Iacob, shame shall cover thee,* 1.14 and thou shalt be cut off for ever.

2. We consider where this violence was; not of Esau against Iacob, but of Iacob against Iacob, as Isaiah describeth it:

Every man eating the flesh of his own arme, Manasseh E∣phraim,

and Ephraim Manasseh,* 1.15 and both of them against Judah.

Civil and Domestick warres in the bosome of the Church, grievances and vexations one of another: these differences it is likely that the Prophets had laboured to compound, and used all meanes to settle Peace there, but it appeareth that they prevail∣ed not, therefore he complaineth.

3. With what Successe.

1. Thou wilt not hear; the Cry of the Prophet was to a∣waken the Iustice of God, to chasten his People for this vio∣lence; for so desperate was the disease of the Church, that they needed the sharpest Physick to heal it, even the rod of God to correct them.

Yet God is so slow to wrath, and so long-suffering, that he would not hearken to the voice of his Prophets as yet, to pull his hand out of his bosome, though they said with David, It is time for thee Lord to put to thine hand.

2. Thou wilt not save. 1. Thou wilt not succour them that suffer violence against the hand of their oppressours; as his not hearing is to be imputed to his mercy and patience, so his not saving is to be imputed either to his wisedome, putting his children to the trial of their faith by afflictions; or to his Justice, making one of them who have corrupted their wayes a rod to scourge the other, neither of them being as yet worth the sa∣ving, till he had humbled them.

The text thus cleared, the doctrines which grow upon this stemme and first branch of the Prophets contestation are these.

• 1. That the weapons wherewith the holy servants of God do fight against sinne are their Prayers to God.
• 2. That one necessary ingredient in our Prayers is earnest∣nesse and importunity.
• 3. That the zeal of Gods glory, and the love of Peace, can∣not dispense with tumule and combustion in the Church of God.
• 4. That God sometimes suspendeth the desired successe of the earnest Prayers of his most faithful servants, when they do pray according to his will, and doth not heare them by and by.

Of the first of these first.

1. Doctr. The weapons wherewith the holy servants of God do fight against sin, is their Prayers.

I find that this People, to whom God had sent his Prophets rising early and sending them, were grown incorrigible: and therefore even the Prophets that loved them, and wished them well, having no other way to reform them, were now put to it to pray against their violence to God. They that had wont to stand in the gap, to turn away ingruent judgements, do take such offence at their ungodlinesse, that they are put to it to pray to God against them.

Thus Ioseph carried the evil report of his brethren to his fa∣ther, and made them to be shent, wherein he did a brotherly of∣fice to seek their Reformation.

The spleen of Habakkuk is not against the Persons of his bre∣thren, they are not so much as named here: he cryeth out of violence. And so Saint Paul saith. The wrath of God is revealed from heaven against all unrighteousnesse and ungodlinesse of men.

David did thus in a case of violence.* 1.16

They compassed me about with words of hatred, and fought against me without cause.

For my love they are mine adversaries, but I give my selfe unto Prayer: Ego oro.

Quaere. How doth it stand with the rules of charity to com∣plain to God of our brethren, and to stirre up his indignation against them?

Sol. I confesse that this asketh an especial tendernesse in the servants of God; for to begin here without using other means to reclaim our offending brother, may shake the walles of our charity, and may accuse us of want of love; therefore all those ways of charity must be first tried, as to admonish privately; or not speeding so, joyn another with thy self in the private chiding of his sinne; after failing, to communicate the matter to the Church. If all these supports which we do owe to our brother will not keep him up, then let him be as an heathen, and then is Davids Prayer in season.

Let the heathen know that they are but men.

But in my text here was the body of the Church diseased; the members & parts of the body in armes one against another, only some few of Gods holy servants lived with grief in their righte∣ous souls, to behold the ungodly conversation of men nefariously wicked and carelesse of religion; therfore what other way was left them, but that of David? I will yet pray against their wick∣ednesse; take away their ungodlinesse and thou shalt find none.

The Prophets and Seers of former times, have had speciall Revelations of the Will of God, concerning the ungodly of the earth, whereby they might as boldly use imprecation as depre∣cation or supplication.

We that come short of their measure of the spirit: must not dare to go to the farthest extent of their liberty in Prayer, to pray against our brethren; only thus farre we may with Habak∣kuk, cry out unto God and make our moan to him for violence.

1. Committing our cause, and the care of our safety unto him, as to a faithful Creator, and so the care and safety of our brethren.

2. Desiring God to bring to an end the wickednesse of the un∣godly, and to finish their sins.

This serveth,

1 To settle faith in God, and to seeke our repose only in him in all crosse opposals, because he is the sunne and shield, and there is no rest but in him; he only over-ruleth all, and evacua∣teth the counsels, and frustrateth the works of wicked men. He only shall bring it to passe.

2. This serveth to reprove the means that are in use amongst us to reforme sinne as we pretend, but they are unlawful and ungodly.

• 1. By publick blazing and detecting of offenders, to put them to open shame in the world; for the losse of a good name doth more often harden a sinner, and cause impenitency then reclaim him: for what hath he to boast that hath lost the good opinion of men? love covereth a multitude of sinnes, and therefore that is an evil tongue that is the trumpet of anothers shame. It is charity to make the best of every thing.
• 2. The same offence is committed in private whispers and se∣cret detractions, and the fault is aggravated by concealing

• our selves, as unwilling to justifie our accusations.
• 3. By cursing and bitter calling upon God for his vengeance on them that offend, if the offence touch us, or our friends; for God knoweth without us who to manage his judgments, and cursing it, returneth and smarteth at home. For the Apostle saith it twice. Blesse, Curse not.
• 4. By publike playes and interludes, to represent the vices of the time, which though it were the practice of the heathen, which knew not God but afarre off, yet in Christian-states it is no way tolerable nor justifyable; to act the parts of evil doers, since the Apostle saith it is a shame to name them, much more to act and personate them.
• 5. By private conceived libels, after divulged by secret passage from pocket to pocket, from one bosome to another, for which the devisers thereof have no warrant, and to which they have no calling.
• 6. By Satyres and Poeticall declamations; for who hath sent these into the world, to convince the world? is it not to put the spirit of God out of office, who is sent to convince the world of sinne? And who but the Lords Prophets have warrant to lift up their voyces like Trumpets, to tell the house of Jacob their sinnes? Every Emperique man may not professe and practice Physick. There is a Colledge of soule-Physicians, who have a calling to this purpose, and are sent to heale the soars of the People,
  • 1. By their diligent preaching of the World of God to them.
  • 2. By drawing against them, and exercising upon them the sword of Ecclesiastical discipline.
  • 3. By continual prayer unto God to give end to their sinnes, whereby they do trespasse God and good men.

3. This serveth to discourage men from doing evil; for fear of offending the Prophets and Ministers of the Lord, whose righ∣teous souls cannot but be vexed to see their good seed cast away upon barren, stony or thorny ground.

For howsoever basely and unworthily we be deemed, if the incorrigible iniquity of men do put us to it to move. Almighty God, by our earnest prayers against them they shall find that as Iob can do his friends good by his intercession, because he is a

Prophet, so the Lords Ministers may awake judgement against such as go on still in their wickednesse, and will not be refor∣med.

2. Doctr. Our Prayers must be importunate.

The Prophet cried, yea he cried out to the Lord. This im∣portunity is exprest two ways.

• 1. In the ardency and zeale of his Prayer, it was not oratio a Prayer, but vociferatio a crying.
• 2. In the continuance of time. How long.

Thus must we pray with fervour of spirit; our tongue is the piece of Ordnance, our Prayer is the shot, the zeale of our heart is the powder that dischargeth it; and according to the strength of the charge, such is the flight of the shot.

Niniveh cryeth mightily to God. Christ our Saviour cryed earnestly to his father,* 1.17 yea with strong crying and tears.

Salomon spred his armes abroad; the Publicane beat his breast; Christ fell on the ground; David said, My sighing is not hid from thee.* 1.18 The Israelites weeping is thus described, They drew water and poured it out before the Lord.

The Holy Ghost doth not furnish us so much with words and phrases in Prayer, as with sighs and grones which cannot be ex∣prost.

Paul prayed three times against Sathans Angel. Abraham moved God six times for Sodome. Nehemiah had so spent him∣selfe in watching and prayer for his People, that the King ob∣served 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 vent∣ed in the Church, and for custome said over at home.

It is not much babling and multiplicitie of Petitions, or vain repetitions that will send up our Prayers to heaven.

Though you stretch out your hands, I will hide mine eyes from you;* 1.19 and though you make many Prayers I will not heare you.

The Pharisees wanted powder to their shot, for they prayed in their Synagogues, and in the corners of the streets, but as God saith, Quis requisivit ista, Who required these things?

The soule that actuateth and animateth Prayer, is fervor spiri∣tus: the holy zeal of him that prayeth.

2. Duration of time is another testimony of zealous importuni∣ty, when our prayer is not a passion, but a deliberate and con∣stant earnestnesse, holding out as the Apostle saith, Pray conti∣nually; not as the Euchites, to do nothing else: but to entertain all occasions to conferre with God, and to prostrate our suites before him.

Christ spent a whole night together often in prayer;* 1.20 David day and night. Daniel 21, dayes together during the time that he ate no pleasant bread, and was in heavinesse.

Jonah three dayes and three nights in the belly of the Whale, made it his Oratory and Chappel from whence he prayed to the Lord.

If our soare runne, so long we can pray whilest we smart; or if our necessities do presse us to importunity, we can hold out long for our selves.

But in my Text the cause is Gods; zeal and Gods glory can∣not contain it self in the cause of God;* 1.21 the Lords people do break his Law and will not be reformed; the Prophet of the Lord can∣not stand and look on as in the next verse he doth, and see the glory of God thus suffer, but he must awake in the cause of God to bring him to correction.

So David. Rise Lord, and let thine enemies be scattered, let them that hate thee flie before thee.

And thus for Gods glory sake we may with reservation of those that do belong to the election of grace, pray to God ear∣nestly for the confusion of all Sions enemies, and of all that would faine see Jerusalem the true Church of God in the dust.

Shall our servencie and heat be only for our selves? if it be the grant of our requests doth quench it, and putteth us to silence: but if the glory of God be that we seek and aime at, the more God heareth our prayers, and granteth our requests the more he enflameth our zeal, and even as it were transformes us into prayer.

and what better motive can we give of Christs so frequent so durant prayers then this: I know that thou hearest mee alwayes.

Now because long and frequent prayers are a wearynesse to the flesh, the flesh is no good friend to this exercise; and we

do find our selves in no exercise of Religion more tempted then in this; for this cause watching, and fasting are so often joyned with prayer, as the best means to disable the rebell flesh from resisting.

Doctr. God sometimes suspendeth the successe 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 reclaime 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 righthand. 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 ungraciousnesse.

4. He forbore to stirre up the Prophet so much the more to this importunity, that it might be seen that not only their sins, but the Prophets 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 plea∣sed; but if we withdraw our selves, Gods soul will have no plea∣sure in us.

Let no man think the worse of this holy service of God, be∣cause he presently feeleth not the successe thereof: but as the woman of Canaan would not be put off by the Disciples or by Christ himself;* 1.22 so that both her request was granted, and her faith commended.

If we remember our Saviours limitation, all will be well. Eather 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 shew me iniquity, and cause mee 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 compasse about the righteous: there∣fore wrong judgment proceedeth.

2. HE contesteth with God for shewing to him the sins of the people. vers. 3, 4.

For the opening of that Text

Why dost thou shew me iniquity?]

1. That it is not his own curious search to look into his bre∣thren; I do not say so scrutinously as the Hypocrite in the Gospel, who with a beam in his own eye could yet discerne a moat in his brothers eye: no not to behold their grosse iniqui∣ty. He did not look upon his brethren like an informer to see what fault he could finde in them to complain of: he had something else to do; he saith that God shewed him the ini∣quity of his brethren. So he freeth himself of suspicion of malice and evil affection to his brethren.

For there may bee malice in looking into the vices of bre∣thren, 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 practise, 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 sheweth that God doth not only himself take notice of the evils that men do, but he acquainteth his Prophets and Mi∣nisters 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.* 1.23 Where∣in

he resurmeth what he hath spoken before, and rhethorically amplifieth it: for it is one thing to shew, another to cause him to behold. This is an effectuall demonstration, as the Prophet David doth pray, Make me to hear joy and gladnesse.

God hath sent his Gospel which is the voyce of joy in the ta∣bernacles 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 shew unto men their righteousnesse, that is Viam Iustitiae, how they may be justified in the sight of God: We declare unto men their sins, and shew them how the Law of God is broken; but if God do not cause our hearts to behold this, if God do not turne their eyes into themselves, and into their own wayes to see them▪ we spend our strength in vaine; 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 our selves only that we may de∣clare them, but for you that we may give you warning of the anger to come.

And what did God shew him?

• 1. Iniquity, that is the unjust dealing of the people one with another, as it after followeth.
• 2. Greivance, either the Greivance which that unrighteous∣nesse doth bring upon their brethren, or the greivance where∣with the righteous soul of the Prophet is vexed day by day, in see∣ing and hearing the evil conversation of them to whom he is sent.

For spoiling and violence are before me.

1. Here is Spoyling, that is robbing one another, invading one anothers goods and lands, and that done in the common∣wealth of the Jewes: where God himself was so carefull to e∣stablish 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 common-wealth cannot long last in prosperity where

this spoiling is in practise, whether it be by corruption of the Magistrate stopping the course of justice, or by the covetousnesse of the private man taking advantages to make his brother a prey.

This is commonly the worme of peace; for when externall warres do cease, then internall digladiations do commonly suc∣ceed; then wit and policie 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 cir∣cumvention, and secret conveyance the spoiling cannot be wrought, there like the Priests 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 superiour and inferi∣our, between the strong and the weak; for the weakest here go to the wall.

These be signes of a drooping and decaying common-wealth, when cruelty and violence is its own carver, and the poor have their faces ground between the tearing milstones 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 oppresse their brethren. When things are not carried by the Law of Justice, but by the power of violence.

And the common-wealth of the Jewes were even sick to the death of this disease, at this time when Habakkuk prophecied; for shortly after followed their deportation, and the destruction of Jerusalem, and desolation of the Temple.

Let all the Kingdomes of the world take warning by this fearfull example, and let not private persons transgressing in this kinde, forget what the Lord did to this people.

3. The Prophet addeth Before me: wherein he declareth a double boldnesse 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 pro∣fesse themselves students in the affaires of the common-wealth 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 wicked∣nesse be so bold and open that they care not who see it, this doth prove the sinne deeply rooted and high-grown in amongst them.

2. It proves their boldnesse 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 disswade them from it.

Sinne at first is bashfull 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 re∣spicias: 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 Gods Spirit, the word of God to reprove it and threaten it, or in the sight of the Ma∣gistrate that carrieth the sword of God to punish it, then to use the Apostles word, Sin is out of measure sinfull.

Such are they that swear and blaspheme the name of God, that talk scurrilously and leudly, that deprave their brethren ma∣liciously, that drink drunk even before us the Ministers of Gods 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 themselvs free enough if we smite at sin only in generall terms; for such reproofes have no edge but what parricular application doth give them, and there∣in they are wise enough to favour themselves.

It is not nothing that the Prophet doth say that this spoyling and violence was done before him; for his words of reproof will prove them guilty of wilfull transgression and contempt of the divine Majesty, as it presently followeth.

And he will be both a fearfull imprecator against them as

he proveth in this Chapter, to call down Gods judgments up∣on them; and he will be a full witnesse to testifie 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 farre from peace, that they do pick quarrels one with another, and make matter of strife and con∣tention.

This is contrarie to the Apostles precept.

If it be possible, as much as in you is,* 1.24 have peace with all men.

There be some of that froward nature, and wrangling dispo∣sition that cannot contain themselves within the bounds of peace, but they must be ever searching where they may finde 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 marke them which cause divisions and offences. You see God marketh them,* 1.25 for it is one of the six things which God abhorres, him that soweth discord among brethren.* 1.26

There is great cause why God should abhorre such as stirre up strife.

1. Because God is called the God of peace, and his Gospel is called the Gospel of peace, and his naturall Sonne became Pax nostra, our peace; and his adopted Sonnes be children of peace.

Therefore those sonnes of thunder, those boystrous and tu∣multuous natures must needs be abominable to him whose wayes be viae pacis, the wayes of peace; for contraries do expell one the other.

Contention doth derive it self from two very offensive cor∣ruptions in men which are abominable to God, as Solomon sheweth.

1. Only by pride commeth contention;* 1.27 and indeed they that think themselves wiser then their brethren, and overween the graces of God in themselves, and think themselves worthy to

sit at the helme and to direct all, if they cannot have their own wils in every thing, then they quarrell, and contend with all that oppose them.

The proud man God resisteth, for he encrocheth upon his soveraingty; therefore David sayeth that God abhorreth him.

2. Hatred stirreth up strife;* 1.28 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 a∣mongst friends, because we either want the wisedom 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 anothers burthens.

It is not that sinne of infirmity in our nature that is here com∣plained of, but when men be so perverse and unquiet that they will stirre up strife and contention; as David complaineth, They stirre up strife all the day long.

And when there is not only contention, as in those that se∣cretly work one against another, but there is Jurgium a chiding and scolding too; and that they go so farre in it, that when the Prophet speaketh to them of peace, they prepare them∣selves to battail; 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 mo∣lest one another in needlesse suits of law, all talebearers that carry fire about them to enflame 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 e∣nemies unto peace;

All those that when a contention is layd asleep, do awak it with new suggestions, and stirre it up a fresh, and put fewel••o it to inflame it; all which proceeds from an evil root of bitter∣nesse 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 sonnes of God. But it is clear that contention and strife and debate are fruits of the flesh, and declare us to be car∣nall; and flesh and bloud cannot inherite the Kingdom of heaven.

Those contentions do make us unfit for the service of God, and to performe all Christian offices to one another; and God seeing it for the good of his people, he detecteth it to his Pro∣phets of purpose, that they may seek Reformation thereof. But these did strive even with the Prophets.

How farre this unquietnesse 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 labefacta∣ta est, is weakned; or as others read it, lacerata est, is torne in pieces; others, dissolvitur, is dissolved, that is the Law of peace and charity; for the whole summe 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 Gods 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,* 1.29 and was grieved because they kept not thy word; this complaint then was no humane perturbation, but a sad compaint for the injury done to Almighty God in his Law.

And herein we shew our zeal of Gods glory when we are moved and troubled at the contempt of his Law; for common∣ly we are full of hear and provocation in personall injuries when our selves are touched: but we are too cold in the quarrell of God.

The holy Psalmist cryes out, Away from me all ye that work ini∣quitiy, for I will keep the Commandments of my God. This is to be angry without sin, when we are provoked against them that vio∣late the holy Law of God.

2. Note how licentiousnesse 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 threat∣nings

of all declining from it, given with such promises annexed to the keeping of it, was now neglected; the lanthorn and light to their feet put out of purpose because they love darknesse more then light.

These two things mutuo se generant, do mutually beget each other. For from the contempt of the Law of God doth arise licentiousnesse and custome of sinning, and from that licentious∣nesse doth grow a further contempt of the Law.

When men live out of the aw of Gods 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 repaire to God, this is Dignus vindice nodus.

It is time for thee Lord to put to thine hand, for they have destroyed thy Lawes.

Judgment 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 bro∣ken, and yet he keepeth in his judgment, and doth not punish the transgressours, 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 chaleng God of remissnesse in execution of his judgment, and quickneth 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 fail∣eth, and is not regarded, there can be no seat of Justice; no man can expect that judgment should come from thence: expe∣ctavi judicium & excce clamor, there is the stool of wicked∣nesse.

And that sense doth best agree with this place and the cohe∣rence of the Text: For where Religion is despised, the courts of Justice must needs be corrupt. Justice is either turned into wormwood if the Judg be incensed and carrie a spleen; for if the Judg 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 winne it and weare it.

Or if he be partiall, as the parties are befriended, so the cause is ended.

So that judgment that is upright and uncorrupted judgment, 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 fol∣loweth,

The wicked doth compasse about the righteous;* 1.30 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.* 1.31 He complaineth of the ungodly, and calleth them Bulls, and Lyons; strong Bulls; ravening and roaring Lyons.

Dogges have compassed me.

Where the law of God is neglected, authority and power de∣generateth into oppression and tyranny;* 1.32 men lay aside huma∣nity, and are transformed into brute beasts that have no under∣standing.

There is nothing more dangerous then to be an honest man, and one that feareth God and maketh conscience of his wayes, 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 Pro∣phet Isay describeth it well;

And Judgment is turned away backward,* 1.33 and Justice standeth a farre off; for truth is fallen in the streets, and equity cannot enter.

Yea truth faileth, and he that departeth from evil,* 1.34 maketh him∣self a prey: and the Lord saw it, and it displeased him that there was no judgment.

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 compasse 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,* 1.35 they will presse upon him, and threaten him. Now will we deal worse with thee then with them; then they pressed to break the door.

Therefore wrong judgment proceedeth.]

Because things are carried by the licentious and unbridled will of power, without Religion or conscience of Equity, therefore there is wrong judgment. I understand the Pro∣phet 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 flie 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 judgment.

The Judges and Magistrates that should execute the judg∣ments of God upon the wicked, and should deliver the oppressed out of the hands of the oppressour, they were guilty

• 1. Of favouring and animating and abetting the wicked in their ungodlinesse which they should have punished, for which also they were ordained.
• 2. Of unjust judgment, punishing where they should spare, and oppressiing whom they should defend.

Here was a corrupt common-wealth, and this was the grief of the Prophet, and he had no remedy but to put the scrole 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 tribu∣nal of God.

The words thus opened, and the sense cleared, let us consider this text

• 1. In the totall summe: it is a verie 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 common-wealth of the Jewes.
• 3. Of Gods declaring the same corruption to him.

The corruption is exprest in three things.

• 1. In the Conversation.
• 2. In the Religion.
• 3. In the Justice of that Nation.

1. In the totall: the Prophet doth complain to God seri∣ously, and out of a greived 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 summe up his benefits, which though it be joyned with prayer, and doth passe under the name of prayer, yet is it rather a speci∣all and distinct part of Gods worship in it self, then properly any member or part of prayer.

Sometimes we begge of God supply of our wants, and that we call Petition.

Sometimes we plead the cause of our brethren and begge for them▪ that is Intercession.

Sometimes we pray against judgment 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 Im∣precation.

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 reforme 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 councel held against the Apostles;* 1.36 and therein consultation for the quenching of the light of the Gospel then beginning to shine more clearly,* 1.37 Peter and John went aside from the councel, dismissed with a straight 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.* 1.38

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 doe.

And now Lord behold their threatnings.

This also is twice included in the Lords Prayer; for when we desire that the Kingdome of God may come, we do complain of the enemies of that Kingdome, and desire God to arise and scatter them, and defeat all their designes against the same.

And when we pray not to be led into tempation, but to be delivered from evils, we do secretly complain of all those evils which Satan and his wicked instruments do plot against the bo∣dy 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 our selves 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 com∣plaint of them to God, receive his saving mercy to reconcile them to the Church, as he did Saul at the Prayer of Saint Ste∣phen, who shortly after became an Apostle, and proved a chosen Instrument of Gods Glory.

4. We must complain of these things to declare our zeal of Gods Glory, and our holy impatience to see his Commande∣ments despised of men.

5. To shew our charity to our brethren, who do suffer by this cruel and wicked world, whose estates we pitty, 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 ought 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,

least the enemies thereof do grow too proud.

This manner of complaining and calling upon God for Ju∣stice against the ungodly doth not die with us here; the sepa∣rated souls parted from earth, and from their bodies do re∣tain 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.* 1.39

And they cryed with a loud voice, saying, how long O Lord, and holy and true,* 1.40 dost thou not judg 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 wickednesse 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, least 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 wo be to them that give the offence.

It is the praise of Zachary and Elizabeth:* 1.41 that they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

The Apostle doth require this of the Philippians 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sine quenela, sine cornibus, of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.42 Con∣queror.

You shall find it a great contentment in your heart, and peace in your bones all your life through, but especially upon your death-bed, when you can comfort your selves 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 Gods Ministers; for where they be just they have swift pas∣sage and easie admittance, and most gracious auditors.

2. That we do not so defile our selves with our sinnes, that we may complain, and God will not heare us: for there be ma∣ny more that complain and are not heard, then of those that

plain and have audience and redresse. For this is much more an∣ger▪ then 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 councell, or by our good ex∣ample, or by brotherly reproofes, or by the mediation of friends, or by the sharp coercion of the Laws, we cannot destroy sinne 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 Prophets com∣plaint.

1. Of the corruption of the state of the common-wealth of the Jews, and therein,

I. Of their corrupt conversation, generally exprest in these words

Greivance, Spoiling, Violence, Strife, and Contentions; all of them against the Law of the second Table, Thou shalt love thy neighbour as thy self.

The sin of uncharitablenesse corrupteth a common-wealth, [Doctr.] and maketh all the faithfull servants of God complain; it is a crying sin; observe the Prophets words;

• 1. Greivance: If you do any thing, or say any thing where∣by you do greive our brother and alienate his affection from us.
• 2. Spoyling: If we by any means hurt him in his maintenance, either by taking from him that which he doth possesse, or by preventing him in that which he should possesse 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, abu∣sing power and place to oppression and wrong.
• 4. Strife: Disquieting our brethrens peace.
• 5. Jurgium: Provoking them with proud and imperious speeches.

These sins corrupt a common-wealth, and overthrow chari∣ty, and greive 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 sonnes of men; whatsoever either honour or wealth any man possesseth, which is not of his gift, that is atchei∣ved by unlawfull 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 lawfull wayes and means of living: therefore all such violence as inva∣deth 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 superiour, others inferiour: some rich, some poor, that there might be a need of one another, to maintaine the state of a common-wealth; all they that ingrosse 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, deman∣ded once of John of Sarisbury his country-man what opin∣ion the world had of the Church of Rome.

He answered that.

The Church of Rome which should be a mother, was now be∣come a stepmother, and gathered and got all from her own children.

The Pope replyed with a tale.

All the parts of the body did conspire against the stomack, and thought much to labour for that, whereupon they resolved to feed it no longer: but within few dayes, there grew such a generall decay in the state of all the parts of the body, that at last finding their errour, they laboured as before for

the stomack, and found then that that maintained them all.

The Popes application was, that the Pope is the stomack 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 Common-wealth is the stomack, 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 stomack; and therefore when every man shall rob and spoile and swallow up what he can, the body must needs perish.

Again, where that one stomack is good, the body thrives, for that hath not only an appetitive faculty to desire food, and re∣ceptive 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 stomack be appetitive, and rapine, and devour all, as in some disease, Caninus appetitus, which is a greedy de∣vourer; or if it be retentive and will part with nothing, but is the hell and grave of all that it receiveth, as in covetousnesse; 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 wantonnesse, pride and vanity.

If it feed only choler, and so support tyranny and violence.

Or if it support only Melancholy, it feedeth sullen and busie projecting wit.

Or if it feed fleame, it sustaineth idlenesse; if it do not nourish the temperament of these humours in the body, it feedeth disea∣ses and destroyeth the body.

Thus was the Common-wealth of the Jewes at this time dis∣eased, and only the choler was fed, which brought forth grei∣vance, spoyling, violence, strife: So riches became the facul∣ties of evil doing, and power was the mother and nurse of violence.

Our lesson therefore is, [Ʋse.] if we love the state of the Common-wealth

in which we live: and would have the body thrive, of which we are members, we must observe the lawes 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 mans, and we must distribute to the necessities of our brethren, that there be no complaining in our streets; the elder must labour by good councell 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 minde: Thou shalt not covet any that is thy neighbours.

Let us remember how much violence and spoyling, and grei∣vance 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 en∣rich our selves with their spoiles

We see the danger of this Common-wealth of the Jewes be∣cause of their oppression, and we see the remedy-here used to complain thereof to God; therefore if we with Solomon, Turne and consider all the oppressions that are wrought under the Sun,* 1.43 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 Priests office without Simoniacall contracts, or be∣ing in the execution of the same cannot keep the tythes and pro∣fits of his place from spoile and depredation.

If the Souldier complain that in time of peace, he is despised;

If the Merchant be hindred in his commerce; the husband∣man over-racked in his rent, the labourer either not found

work, or not payed their wages.

If the common man be exhausted by impositions, and exacti∣ons, and the rich man milked by borrowings.

Whilest the most idle and uprofitable mothes of the common∣wealth, and the rust of peace doth devour all, and build their nests on high full of the spoiles of their brethren;

These things tells us, that they that are dead in the Lord are happie, as Solomon saith; they hear not the voice of the oppres∣sour, and they shall not see the evil which this crying sin shall bring upon the living: For you shall see that God heareth the com∣plaints 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 temporall 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,* 1.44 thou shalt eat the good things of the land.

But if yee refuse and rebell,* 1.45 ye shall be devoured with the sword.

Moses repeating the Law of the ten Commandments to the people,* 1.46 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 com∣manded you,* 1.47 you shall not turne aside to the right hand, nor to the left;

You shall walk in all the wayes which the Lord your God hath commanded you,* 1.48 that ye may live, and that it may be well with you, and that ye may prolong your dayes in the land which ye shall possesse.

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; sheweth 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 lawfull interest in any thing that they possesse: but are intruders and usurpers and such as encroach upon Gods 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,* 1.49 who walk in the way of the Lord. The idle speculations of secular wise men, and the corrupt affections of carnall men, have sought felicity in other wayes, but have not found it. The way of Re∣ligion, and keeping the Law of God, never failed any man; for though the faithfull man be not justified by his obedience and keeping of the Law, yet the faith of the man is so justified, as S^t. James saith, shew me thy faith by thy works.

The way of temporal fulnesse ••ath mis••led many, and corrupt∣ed the very Jews, of Gods people; for why did they oppresse and spoyle, and greive, 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 bee no way of rising or thriving in the world, but by such a mediation, the whole addresse is that way, and that means is wholly studied.

If a man see that there is nothing to be had without mony, for mony any thing, then mony is his whole study: quaerenda pecunia primum.

And sure if men did see that nothing but vertue and Religion and the fear of God did preferre men, and sufficient worth for the place that they seek, men would study vertue 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 temporall, and let them break and slack the Law of God to humour the present times, as those Jewes 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 a∣way from these temporall desires, and make us despise the world.

1. Though one man had all that this world affordeth de∣lightful, yet all this could not satisfie 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 con∣science, 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 head-ach, or the tooth∣ach, 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 venge∣ance.

3. None of all this sublunary happinesse can extend it selfe to eternity; we brought it not with us, and we must leave it be∣hind us, and as Zophar said,

He that hath swallowed down riches shall vomit them up again;* 1.50 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 owne 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 o∣bedience, and they are the three things in this life, most of all to be desired

• 1. Safety from evils.
• 2. Comfort within himselfe.
• 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 vertue; that evil of Gods displeasure is the wound of the soul, for there is no peace where God is angry, but only the terrour 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 seal∣ed

with this seale, 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 un∣der his feathers.

2. Comfort within himselfe.

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 feele the failling of all our temporal comforts, the more we cleave to God, and seek our comfort in him.

3. Estimation abroad.

• 1. They are deare to God, who loveth them, and declareth them heyres of his promises.
• 2. They are deare to the Sonne 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 deare to the Angels of God, they pitch their tents about them living, and minister unto them, and when they dy they carry their souls into Abrahams bosome.
• 4. They are deare to their mother the Church of God, who saith to them as Solomons mother, What my sonne? What the sonne of my wombe? What the sonne of my vows? And she is rea∣dy to tender her children to God, saying, Loe here am I and the children which thou hast given me.* 1.51
• 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 evill, they reprove them friendly; And when they die, they will rather cast the care of their estates and chil∣dren 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

Gods law, are at the most taxed but for hypocrisie, which shew∣eth 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 adde as the full comfort of all, that Godli∣nesse hath the promises of this life and the life to come.

1. Of this life, we hold that which we possesse in a good right▪ by our obedience to the law of God, and we have Gods 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, fulnesse 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 ma∣ny holy soules here amongst us, which hold the Commandments of God more dear then all that they possesse, 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 neigh∣bour 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 then they have been, whence they have their encou∣ragement, God best knoweth.

We see that Schismaticks 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 owe God most service, for the abundance of things temporal; we see that profit, and pleasure, and company, and custome of sinning, hath brought the law of God into con∣tempt, with such as are prophane.

Let such see and consider how God dealt with his own Peo∣ple in such a case, as the next part of this chapter sheweth, and let them feare.

For us let us know that in keeping of the Law of God there is great reward, and let us learne 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 hypocrisie.
• 2. In zeal and fervency of spirit, his word in our hearts must be as a burning fire,* 1.52 against cold and perfunctorious Profession, which is the general disease of Professors.
• 3. With perseverance to the end without any intermission or cessation against Apostasie & back-sliding; even as our great ex∣ample 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 Prophets com∣plaints.

Doctr. Corruption of Justice is a dangerous signe of a droop∣ing Common-wealth.

The Magistrate sitteth in the place of God, [Reas. 1] and he is the com∣mon father of the People, and God hath put his own sword in∣to 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 owne judge, and the stronger prevaile a∣gainst the weaker.

Or if the Magistrate be corrupt there goeth forth wrong judg∣ment, & good causes have unequal hearings, and right taketh no place. Solon in the Athenian,* 1.53 and Lycurgus in the Lacedemoni∣an Common-wealth, 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 just∣ly and equally, got that reputation amongst the People, that in short time all the causes of the countrey 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 Govern∣ment of a King; they found no man so fit to invest in that ho∣nour as Deioces, and they with one censent chose him to be their King.

And Solomon saith,* 1.54 The Throne is establisted by righteous∣nesse.

Therefore where justice faileth, Gods Ordinance is made an instrument of cruelty, and the Kings Throne is set on a slippery place, as we find it exemplified in this Kingdome of the Iews, whereof Zephaniah complaineth, Her Princes within her are roaring L••ons,* 1.55 her ••udges are evening Wolves.

And Mica. They build up Sion with blood, and Ierusalem with iniquity.* 1.56

The Heads thereof judge for reward.* 1.57

Therefore shall Sion for your sakes be plowed as a field, and Ie∣rusalem shall become heaps, and the mountain of the house, as the high places of the forrest.

For God cannot long endure that his sword shall he drawn against his People, and that his gods (for he giveth Iudges his own title) should become lyons, and bears, and buls, and wolves, and devils, amongst the sheep of his pasture.

He did the Government then a great honour, who bore in his shield the picture of Iustice, 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 Iudg∣ment 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 Iustice.

God seeth it, and is angry that there is no judgment, & qui videt requiret.

2. Corruption of Iustice is a signe of a drooping Common∣wealth, 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 writ∣ten in the heart of man.

For as Lactant. saith well.

Radix Justitiae & omne fundamentum;* 1.58 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 Instice 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 enlightned, that God having planted true Re∣ligion in his Church, the Prophet saith He looked for judgment.

The proper application of this text, is to the Magistrate,* 1.59 to admonish him to execute the judgements of God justly, [Ʋse. 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 there∣fore I omit that exhortation as unproper for this hearing.

For us, if we hear the cry and complaint of our brethren, [Ʋse. 2] or feel the smart of oppression in our selves, we see the danger of it to the State in which we live, threatning it with ruine, and it ought to stirre us up as the Apostle doth admonish, to pray to God for his help.

I exhort therefore that first 〈◊〉〈◊〉 Supplications, Prayers,* 1.60 Inter∣cessions, 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 godlinesse and honesty.

3. For this is good and acceptable in the sight of God our Sa∣viour.

Insurrection against the Magistrate, and deposition of Kings, and violence offered to their Persons even unto death, is a Pres∣byterian doctrine. Buchanan the Scottish Chronicler our Kings 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 annointed, where he calleth Kings his annointed by a special title, not given to any other Persons, but such as exercise regal Autho∣rity all the Scripture through; And if they may not be touch∣ed, much lesse may they be deposed or their Persons violated.

And this title is not only given to David but to Cyrus. Thus

saith the Lord,* 1.61 to Cyrus mine annointed. For as Ireneus saith,

Inde illis potestas unde Cyrus. For so the Apostle, The pow∣ers 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 exe∣cute judgement.

The Apostle is a better guide, he bids pray for them, and if you consider what Kings then raigned, you will say there could not be worse.

I must therefore with the Apostle admonish, let every soul submit it selfe; Let no man, let not a confederacie of men sedi∣tiously and maliciously advance themselves against the Lords an∣nointed: 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 pro∣ceed, appeal from them to him that sitteth on the Throne of Iustice, who doth drive away all evil with his eye.

If he will not do thee right, go in the Prophet Habakkuks way, wrastle with God by thy prayers, and make thy complaint to him. He heareth the complaint of the poore.

2. He complaineth and chideth with God for shewing him all this iniquity and violence.* 1.62 From whence we are taught,

It is lawful in our Prayers to expostulate and contest with God.

Habakkuk goeth farre 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 farre this way, David for one.

My God, my God, why hast thou forsaken me? why art thou so farre from helping me,* 1.63 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,* 1.64 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 Jeremie, and both these are very much overgone in passion,

and therefore examples rather of weaknesse, which we must de∣cline, then rules of direction to imitate.

S^t. Paul doth give us good warrant for this wrastling with God, it is his very phrase:* 1.65 Now I beseech you brethren for the Lord Jesus Christs 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 lamenesse 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 turne aside or be silent.

But here is a Quaere: for the Apostle doth say; [Quer.] * 1.66 O man who art thou that replyest against God? When once God hath de∣clared himself in any thing, how da••e we call him to accompt, and aske him a reason for any thing he doth?

And again the Prophet Isay saith,* 1.67 Woe unto him that stri∣veth with his Maker.

Further, is it not contrarie to that petition in the Lords Pray∣er? 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 shew me iniquity, and make me to behold violence.

The best way to clear this doubt,* 1.68 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 com∣plaining, and then answering for himself, his complaint is passio∣nate.

Will the Lord cast off for ever?* 1.69 and will hee be favourable no more?

Is his mercy clean gone for ever?* 1.70 doth his promise fail for evermore?

Hath God forgotten to be gracious?* 1.71 hath he in anger shut up his tender mercies?

He recovereth himself, saying,

And I said,* 1.72 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 ex∣postulation with God is an effect of infirmity: Yet shall you see that this doth no way weaken the doctrine before delivered, that it is lawfull to expostulate with God in our prayers.

The infirmities of Gods servants are of two sorts:

• 1. Na∣turall:
• 2. Sinfull.

We must so destinguish, for when Christ took our nature into the unity of his person; with it he took upon him all our infir∣mities, but not our sinfull 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 naturall, and so long as they be affections, they are without blame when they exubrate, and grow into per∣turbations, then they are faulty. For there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is the inclination: and there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is the inflammation of nature.

God who in creation gave these affections to nature, hath not denyed 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 ti∣moris, 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 avoyd any thing that may do us hurt.

The wise-man feareth and departeth from evill.* 1.73

Sometimes we find fear mingled with joy; as for example;

When the Lord brought again the captivity of Sion,* 1.74 we were like them that dream.

They were overcome with joy for their deliverance and restitu∣tion, and yet they felt withall a fear, that it was too good to be true, and doubted that it was but a dream.

We do not receive any good newes but before the hearing of it we fear;* 1.75 the Angel that appeared to Zecharie the Preist found him afraid.

The Angel that came to the Virgin Mary found her afraid; so did he that brought the newes of the birth of Christ to the shepheards: for all men know that we have no cause to expect any newes from heaven, wee are so evill and sinfull.

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,* 1.76 and rejoyce with trembling. And the Apostle doth bid us too, workout our salvation with fear and tembling.

Sometimes greif is mingled with faith, as in the poor man in the Gospel of whom Christ said, Doest thou beleeve? he answe∣red first with his tears, then with his words saying; Lord, I be∣leeve, help thou my unbeleefe.

So in the Publicane beating his breast, and saying; Lord, be mercifull to me a sinner.

Sometimes indignation is mingled with faith, as in all the imprecations of the Prophet, which as they are Prophecies and so proceed from the Spirit of God: so are they passions in these holy men, and are vented with that indignation, of which the Prophet saith, Be angry and sin not: and which the same Prophet justifieth, Shall not I hate them O Lord which hate thee?

And this holy indignation you see in the very separate soules.

They cry with a loud voice, how long Lord dost thou not judg and avenge our blood on them that dwell on the earth?* 1.77 Tantaen animis caelestibus ira!

To come now to the point in question.

This zeal of the Prophet is not a dislike of, or an oppo∣sition to the will of God, by way of contradiction; but a dislike of the thing done according to the expresse will of God, where∣in the Prophet doth not offend.

The example of our Saviour Christ is full, and giveth testimo∣ny to this truth: for coming of purpose to lay down his life for his Church, and knowing it to be his Fathers will that he should so do; yet in the garden he three times prayed, that if it were possible that cup might passe from him; he did not resist the Will of God, for to that he submitted himself; but he distiked that which he was to suffer according to that Will.

The reason is, because it was evil and a punishment, and he who taught us to pray, libera nos a malo, Deliver us from evil, did so himself.

So though he knew the Will of God to be peremptorie for the destruction of Jerusalem and the rejection of the Jewes, he sorrowed and wept for the same: which shewed his dislike of the thing decreed, though he approved the decree it self and resisted it not.

Sorrow is a griefe taken by a naturall dislike of that for which we greive.

When our parents, wives, children, or freinds die, we greive; the Apostle doth not forbid that affection, he limiteth and regu∣lateth it; he would not have us sorrow as men without hope.

And when he took on him our naturall infirmities and affecti∣ons, he did not so undertake them to remove them from us, or to extinguish them in us, but to correct and temper them. As S^t. Cyrill saith: ut sic natura nostra reformaretur ad melius, that so our nature might be bettered.

In this very example in my Text of the Prophets dislike that God should shew him this iniquity and violence of the Jews, which was a greif and a burthen to him to see; remember what is said of Lot by S^t Peter.

For that righteous man dwelling among them,* 1.78 vexed his righteous soul from day to day with their unlawfull deeds.

Here was not only an holy greif for, but an holy indignation against the sight of these things which God shewed him, and that in the righteous soul of a righteous man.

I conclude this point as before with Davids words, I deny not that this was the Prophets infirmitie; I deny it to be his iniquity, it was no sin in him. And I again urge my former point of Doctrine, it is lawfull for the holy servants of God to expostulate and contest with God in their prayers.

1. Because hereby we declare our dislike of those things a∣gainst which we contest, [Reas. 1] as here the Prophet sheweth that it is to him very hateful and offensive to behold the sins of the peo∣ple, which both corrupt and end anger the state of the Com∣monwealth.

So when the Prophet complaineth often of Gods long-suffe∣ring toward the wicked, he sheweth it to be an offence to the children of God, that the enemies of God should be so long forborne.

And when he awaketh God, up Lord why sleepest thou, and stir∣eth him to revenge of his own cause, therein he declareth his zeal of the glory of God, of which he must be careful especially.

2. This publique expostulation used in this case to awake the justice of God against the wicked, [Reas. 2] doth seem to terrifie the un∣godly from their wicked wayes; for when they see that they that fear God, and walk before him, and with him, are up in armes against them, and bandie their imprecations against them, they cannot but see their estates in great danger.

3. This expostulation of the just doth declare that their yeilding to the Will of God in these things which they do with∣out offence to Gods dislike,* 1.79 is not out of naturall principles and reasons incident to humanity, but from a supernaturall dedi∣tion and yeelding of themselves to the transcendent Will of God whereby they do approve even what they do dislike, because they find the Will of God that way.

The profit which we may make of this point is,

1. To teach us zeal in the cause of God; for there is no life in the service that we performe to God without zeal; there is not only the Spirit of God required in us, but fervency of the Spirit by the Apostle; and that the same Apostle calleth the Spirit dwelling in us plentifully, and in another place: The Spirit san∣ctifying us throughout.

This giving our bow the full bent, that it may have the full

strength, and this to be drawn home, when we send our prayers up to heaven that they may reach the mark, this is So run that ye may obtaine: It is called striving to the mark;

Zeal only used in matters of forme and ceremonie, and in outward things, makes us like Agrippa almost Christians; but zeal against the evil life and crying sins of the time is discreet and necessary; for these do hack and hew the bough we stand upon, these under-dig the ground we walk upon.

These put it to an if: Si filius dei es, if thou be the Son of God. Let them that love righteousnesse and peace be troubled at these things, and quench this common fire first, that is the Apostles method.

For having taught the doctrine of the Sacrament of the Lords Supper, and of holy preparation to the communicants, he con∣cludeth,

And the rest will I set in order when I come,* 1.80 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. First he directed them in the prayers of piety; he reserveth the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the order till his coming to them, shewing that he had A∣postolicall power for that; but that must be done after this.

In Religion, that is now the double complaint,

• 1. Of want of zeal where it most should be.
• 2. Of inordinate zeal in other things.

The want of zeal in many Professours of Religion, is such as that both Poperie, and Anabaptistrie, and other schismaticall and sectarious professors are suffered to grow up together with the profession of the Gospel, which could not be if we had zeal proportionable to our knowledge: such as was in Da∣vid, All false wayes Iutterly abhorre.

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 reformed, doth dis∣quiet and greive 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 amisse.
• 2. Or in respect of the things; when men carryed with the strong current of opinion, find fault where no fault is, or make the fault greater then it is.
• 3. Or in respect of times, when men prevent the time, and exasperate the judgments of God, and provoke his justice a∣gainst their brethren, before they have done all that can be done by the spirit of meeknesse.
• 4. Or in respect of time when they expresse their zeale. 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 lesse then 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 Pro∣phet here doth; we are to be taught that God is so slow in the execution of his judgments, even upon them that do ill, that till he find that his patience is a burthen to his Church, and till he be even chidden to it by his faithful ones, he cannot strike.

Wherefore we must both stirre up our selves and our bre∣thren to a serious consideration of this goodnesse 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 be∣stow 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 remissenesse, 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 un∣remedied evils which do threaten ruine to our Church or Com∣mon-wealth, which perchance the Minister may be forbidden to reprove or to disswades, uch as these in my text. Violence and op∣pression, 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 himselfe, and chide with him for it, without any feare of scandalum magnatum, and in holy indignation and zeal of Gods glory, laying aside our own corrupt passions, we may call him to account for shewing us and making us to see such things.

And I do not doubt but we shall have as good successe as this Prophet had, as the next section of this chapter doth de∣clare.

Vers. 5. Be hold yee among the heathen, and regard and won∣der 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 bredth of the land to possesse 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 then the Leopards, and more fierce then the evening Wolves: and their horsemen shall spread themselves, and their horsemen shall come from farre, 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 scoffe at the Kings, and the Princes shall be a scorne 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 passe 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 ad∣ministration of Iustice.

Let us begin at the words,* 1.81 and search the will of God revealed therein.

Behold ye among the heathen, and regard, and wonder marvel∣lously]

Here is God himselfe speaking to his sinful people the Iews, and awaking them to behold the anger to come.

Here is first the roaring of the Lion,* 1.82 as in Amos. The Lord will roare from Sion, 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 threatning of Gods judgement, and to spread it before their eyes, and to peruse the sad contents thereof.
• 2. Behold yee among the heathen] He turneth their eyes to the heathen, whom God will now make their sharp schoolma∣sters 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 Iews.
• 3. He addeth Regard, for beholding without regarding, and taking the matter into due and serious consideration is but ga∣zing.

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 & obstupe∣scite. Here he prepareth their expectation for some extraordi∣nary judgement; this is that which the Apostle doth call Terror domini, and ira ventura, the terrour of the Lord, and the wrath to come.

5. He addeth in general terms the matter of their feare 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 beleeve.

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 hastie nation; those shal 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 cheif City thereof was Babylon; Nebuchadnezzar 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 threatnings; 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 horrour.

1. For the people of that land,* 1.83 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 wick∣ed 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 break∣keth the banks, and cover all with inundation.

2. They are described to be terrible,* 1.84 and dreadfull, and there∣in 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 adversarie power, which fear in them shall open the enemie an easy way to victory.

3. He proveth this; for he saith, Their judgment 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 judgment upon the Jews, and to get them dignity and honour over them.

The reason why God will put them into so mercilesse 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;* 1.85

But we will certainly do whatsoever thing goeth forth out of our own mouth.* 1.86

For this wilfull stubbornnesse God doth now purpose to put them into the power of such as shall be as wilfull as they, whose judgment by which they shall judge the Jews, and whose dignity by which they shall exalt themselves, shall follow their own will.

He proceedeth to shew what preparation they have for war, and therein first of their horses,* 1.87 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 then the Leopards; he compareth them not with the Roebuck and the Hind so much mentioned in Scrip∣ture for speed, nor with the Hare whose speed is to save them∣selves; but with the Leopards persecuting with swiftnesse the beasts on which they prey, as he addeth,
• 2. They are feircer then 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 warre, whose speed and feircenesse is such, that as Jeremy saith, describing the turn∣ing of men to their own ill wayes, it was like as an horse rusheth into the battaile.

Yet this were no great terrour, but that it followeth, their riders shall be such as shall put them to it.

• 1. They shall spread themselves: for they were to passe throughout the breadth of the countrey; that there will be no escaping then by resistance.
• ...

• 2. They shall come from farre, 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 easie victory that the Chaldeans shall have of the Jews.* 1.88

They shall come all for violence. Tota gens ad rapinam veniet: not ad pugnam, but ad praedam; The whole Nations shall come to spoile, not to fight, but to prey.

Their faces shall sup up the East-wind, the East-wind it seem∣eth 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 bee as bane∣full, and as unresistible as the East wind.

They shall gather the Captivity as the sand: 1. They shall ga∣ther together the people of that land to carry them away into captivity, with no more pain then one would take up his vessel ful of sand out of the heap, or they shall carry multitudes of the Jews into captivity without number as the sand.

They shall scoffe at the Kings,* 1.89 and the Princes shall be a scorne 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 a∣mongst their confederates; but shall laugh them to scorne that come to help the Jews, as his vassals.

Or he shall easily subdue them, and lead them in triumph whe∣thersoever he goeth, and proudly insult over them.

Some extend it so farre 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 ter∣rour to the invador, the Chaldeans shall deride every strong hold.

For they shall heap dust and take it: i.e. They shal raise up of the earth near unto their strong holds, such fortifications as shall de∣fend them, and offend the enemy, the very earth of the Jews shall they use against the Jews to overcome them.

Then shall his minde change, and he shall passe over.* 1.90 These words do declare that the Chaldeans, full of victories, and ful of pride after this great conquest, shall change their minde, and passe over to some other quest of glory, bigge-swolne with their for∣mer prevailings; And he sheweth how these enemies of the Jews shall runne themselves upon the just displeasure of God, who stirred them up to this warre.

He shall offend imputing this his power unto his God. From hence commeth the ruine 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 warre, or esteem them∣selves 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 greivous complaint and expostulation of the Prophet.

2. The Particulars are two.

• 1. The Judgment threatned.
• 2. The executioners of this Judgment very fully and Rhethorically described.

1. The Totall, God answereth the Prophets complaint, Yeildeth this Doctrine, that

God doth hear the complaints of such as have just cause to complain of violence, [Doctr.] to execute his judgments upon them that offend.

The story of holy Scripture is full of examples of this truth. Cain for Abel: vox sanguinis, the voyce of bloud.

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 deli∣vered them, and punished Edom with desolation.

And when Israel was in the land of Egypt, in the house of bon∣dage, God sayeth,

I have seen,* 1.91 I have seen the affliction of my people which is in Egypt, and I have heard their groaning and am come down to de∣liver them.

Even Israel his own people is not spared, Sion his holy moun∣tain, 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 stirre them up in all greivances to commit their cause to him, and not to seek private revenge;* 1.92 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, [Ʋse.] and disquieting their own hearts at them that lie heavy upon them; for S^t. James tels us that. The wrath of man work∣eth not the righteousnesse of God.* 1.93

Let them not vent their spleen in bitter cursings and execra∣tions which be the voyce and language of impatience and impie∣ty, and turne 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 leasure, 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 stormes be over, and then he will say, Returne ye sons of Adam.
• 2. Or he will change the heart of the oppressours, and for stony hearts, give them hearts of flesh, and fill them with com∣passion and tendernesse.
• 3. Or he will restrain the power of the wicked against his cho∣sen, 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 blesse 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 minde, by the troubles of an unquiet conscience;

Or upon his familie by cursing the fruit of his loyns, that they shall be his sorrowes by taking ill wayes,

Or upon his estate by cursing all his gatherings, that though all the streams of profite runne every way into his bagges, no∣thing shall make him rich, like the Caspian sea into which many rivers do pour in water continually, yet is it never the fuller; ra∣ther 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 rejoyce.

Therefore art thou afflicted? pray and complain, and expo∣stulate with God, for he will hear thee.

2. God heareth the complaint of the just against the oppres∣sours for his names sake, [Reas. 2] for so David urgeth him.

Hear me O God for thy names sake. For it toucheth God in honour when his faithfull servants do appeal from the school of unrighteousnesse where they are oppressed, to the tribunal of his judgment, where they should be releived, and cannot be heard.

You remember when Christ was on the crosse, and his enemies had their cruel hearts desire against him, they contented not themselves to be cruell and scornfull to him, but they blasphe∣med also the name of God saying,

He trusted in God, let him deliver him now if he will have him.* 1.94 The very theives that were fastened then to the crosse 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, [Ʋse.] he cannot deny himself, he hath a name above all things, and a speciall glory due to that name; he cannot suffer that name to be blasphe∣med, He will not hold him guiltlesse that taketh his Name in vaine.

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 truths 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 glorifie me.

And David saith. He will not suffer his truth to faile. We have more then his promise, we have his oath against the un∣godly.

I have sworn in my wrath that they shall not enter into my rest.* 1.95 [Ʋse.]

Let us build then upon this promise, for God is faithful that hath promised; The violent and the oppressour hath part in the wrath of God, as he saith;

And I will come near to you in judgement,* 1.96 and I will be a swift witnesse against the sorcerers, and against the adulterers, and a∣gainst false swearers, and against them that oppresse the hireling in his wages, and the fatherlesse, and the widow, and that turn aside the stranger from his right, and that feare not me, saith the Lord of hosts.

Here is Gods threatning against two of the sins of this Peo∣ple, violence and the want of the feare of the Lord, whereby the law is slacked.

And for corruption of Justice, they that turn judgement in∣to wormwood have their doom. Judgment without mercy shall be shewed to them that have no mercy.

Let us not therefore feare 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 prevaile against them. He also will heare their cry and will help them.

The Lord is King, the earth may be glad thereof, and the multitude of the Ilands may rejoyce; for he is known by execu∣ting judgment; he is the husband of the widow, and the fa∣ther

of the fatherlesse. The poore committeth his cause unto him, for he relieveth the oppressed.

2. The particulars of this judgment threatned, contain two things,

• 1. The Judgment threatned.
• 2. The Executioners thereof.

1. The judgement threatned is, that he will punish them by the conquering hand of the heathen. This calleth to our re∣membrance divers points of doctrine delivered out of the pro∣phecy of Oba••iah.

• 1. That the decrees of Gods judgments upon the wicked are constant and unchangeable.
• 2. That God useth warre as one of his rods to punish sin.
• 3. That all wars are ordained by God; for he stirreth up this warre against the Jews.
• 4. That God punisheth one evil Nation by another.
• 5. That God giveth warning of his judgments 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 sinne was violence, and violence is their punishment.
• 7. That the judgment of God upon the wicked and unmer∣ciful, shall be without all mercy.

The point that I will now adde, [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 cal∣led the Lords Covenant, because all those promises did follow the obedience of that law; otherwise God stood free to with∣draw his mercie from them.

So Moses. The Lord made a Covenant with us in Horeb. The Covenant is,* 1.97

You shall walk in all the wayes which the Lord your God com∣manded you, that yee may live, and that it may go well with you,* 1.98 and that yee may prolong your days in the land which ye shall possesse.

God himselfe confesseth,* 1.99 I have made a Covenant with my chosen, I have sworn unto David my servant;

Thy Throne will I establish for ever,* 1.100 and build up thy Throne to all Generations.

But yet with condition of obedience, for

If his children forsake my law,* 1.101 and walk not in my judgements:

If they break my statutes and keep not my Commandements:

Then will I visit their transgression with the rod, and their ini∣quity with stripes.

So that no promise or oath of God doth give Priviledge or immunity to any to offend the law of God.

And such is the equal Justice of God, that David though a man after Gods heart, although a servant of Gods finding, a king of Gods own annointing, doth confesse,

If I regard wickednesse 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 Physick God doth often purge them and restore them to health; in this fire of tribulation he doth often purge their drosse.

For some water will serve them to wash them if they be taken in time: for some that have taken rust with Gods long forbear∣ance, and their own custome of sinning, fire is necessary to burn out their drosse.

But none escape; of this all are Partakers; and as personal sins have personal chastisements, so epidemical sins have popular pu∣nishments; when a Common-wealth is diseased, what though it be a People as Israel whom God hath chosen out of all the nati∣ons 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, setled the Priesthood and his Worship, given them his Word, continued them in peace many gene∣rations.

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 judgment: rather the complaints of the just shall help to hasten the coming of wrath against that land.

We have heard also that judgment beginneth at the house of God.* 1.102

When God sent destroyers into Jerusalem, their Commission was, Slay utterly old and young, both maids and the children,* 1.103 and the women, and begin at my Sanctuary.

We may say that England hath been for many years, since the restitution of our Religion, Gods pleasant plant: [Ʋse.] 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 invin∣cible strength came to possesse 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; Me∣chanical 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 shew 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 sinne; if the sins of the Iews be found amongst us, violence, con∣tempt of Religion, and corruption of Justice. God will do a thing in our days, which he that heareth will not believe by rea∣son of our long rest.

All the favours of God came in with true Religion; and the contempt thereof wil carry them out again; for God is no accep∣ter 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 stran∣gers that shall punish us, and make them that hate us to be lords over us.

2. The executioners of this judgment; wherin observe,

• 1. By whom God will punish.
• 2. How farre 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 fitnesse for their designe.
• 2. By their Praparation to accomplish it.
• 3. By their intention in it.

2. How far the punishment shall extend,

• 1. To a full Conquest.
• 2. To a proud triumph.

3. What shall become of them.

• 1. They shall change their mind.
• 2. They shall offend in imputing their victories to their own idols.

1. By whom God shall punish the Jews.

1. Of their fitnesse for this execution, they are described to us by these notations.

• 1. They are bitter.
• 2. They are hasty.
• 3. They are dreadfull.
• 4. They are wilful.

• 1. Bitter in their harsh and cruel natures.
• 2. Hasty in their participation and speed.
• 3. Dreadful in their power and strength.
• 4. Wilful in taking their own ways; for their judgement and dignity proceedeth from themselves.

To be bitter and slow gives warning to resist, and affordeth the benefits of time, a great friend to defence.

To be bitter, and hasty, and weak, is but a lightning, a flash and away.

To be bitter and hasty are dreadful; but to admit advice gives time of breathing: but when the nature is inflamed with bitter∣nesse, and the action is accelerated with haste, and fortified with strength, and followed with wilfulnesse, this makes up a full danger, especially where God setteth such a work.

These be evil affections in this People, & prove their minds set upon mischief; yet God maketh rods of these twigges, and whips of these cords to punish the sins of his own People.

The point of doctrine here is,

That God can make good use of the vices of men, [Doctr.] and can make wicked men serve him as the instruments of his will, as Au∣gustine,

Deus bonus utitur malis necessariis bene.* 1.104

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 treat∣ing of the prosemination of the Gospel, and the quick spreading thereof, hath two chap••ers to our purpose.* 1.105

In the 50. he sheweth. Per passiones praedicantium illustrior facta est Praedicatio, by the sufferings of Preachers preaching is made the more famous.

In the 51. Per dissentiones hareticorum fides Catholica roboratur, by the dissentions of hereticks the Catholik faith is strengthned.

He is so full to this purpose, to shew what good God works out of evil, that I cannot suppresse his words.

Inimici ecclesiae quolibet errore caecentur, si accipiunt potestatem, Corporaliter affligendi exercent ejus patientiam.

Si tantummodo malè sentiendo adversantur exercent ejus sapi∣entiam.

Ʋt diligantur, exercent ejus benevolentiam. But when the Church of God grows foule, and when People of God forsake God, and go in their own ways, then God useth the wicked ad vindictam; then as David saith, the wicked are the sword of the Lord.* 1.106

And that is the reason why God doth suffer so many evils in the world, because they be his rods to chasten evil.

Even in this example, Ieremie the Prophet of the Lord doth threaten the same judgment.

The Chaldaeans shall fight against this city, and take it; and burn it with fire.* 1.107

Thus saith the Lord, deceive not your selves, saying, the Chal∣daeans shall depart from us, for they shall not depart.

For though you had smitten the whole army of the Chaldaeans that fight against you, and there remained but wounded men a∣mongst them, yet they should rise up, every man in his tent and burn the city with fire.

Thus God doth,* 1.108 because he will declare his owne perfection of wisedome and goodnesse, that he can work good out of evil, and dispose the very vices of men to good.

And thus the examples of foule sinnes in our brethren, do move us,

1. To a loathing thereof; as we read, the Lacedemonians would make their slaves drunk, and then shew them to their children to make them loath drunkennesse; and all that have the feare of God, when they see and heare the evil conversation, and evil and profane words of the wicked, they behold in them the ugly face of sinne, and are touched at the heart with a detesta∣tion of the same.

2. They move us to charity.

1. Charitas incipiens at our selves to take warning by their ex∣ample, 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 pur∣pose to eschew evil.

To use the means for our preservation from evil, which are hearing, and meditation in the law of God, and frequent and fervent Prayer.

2. Charitas proficiens, to pray God for our brethren, that he would direct their paths, forgive their sins, and mend their lives, and preserve others from being corrupted by their evill ex∣ample.

2. God bringeth forth the effects of his own good will, [Reas. 2] out of the ministry of the vices of men, to declare his true justice in punishing sinne by sinne, that sinners may see that they serve for rods, one to whip another of them, whereas the just do not, cannot hurt one another; for all evil is noxious, holinesse is humble.

God declareth himself King and supream Lord of the earth herein; [Reas. 3] for as David saith, fecit quicquid voluit, he hath done what ever he will. He will not let either the sinner that acteth, or Satan that suggesteth evil, to have the managing thereof; for howsoever it seemeth that they serve their own turns therein, he will dispose their evil to his own proper ends, and they shall unwillingly work for him, though both the bent of the sugge∣stion of Satan, and the promise of the intention of the sinner, and the fewel of the affection, and the whole force of the acti∣on be diverted against him. So Josephs brethren full of envie to him sold him into Egypt.

What a charity did God work out of it? so the Jews for envy

pursued Christ to the Crosse; all the godly fare the better for the good which was effected by it.

Israel is here punished by the Chaldaeans, and God maketh use of these bryars and thorns to prick and goare his People: he suffereth them to be carried into captivity.

All the force of Satan and his instruments, prevail no farther a∣gainst the Church, then for correction and burning out the drosse, God doth still do all things for the best.

The consideration where of serveth,

1. To pacifie us against evils, [Ʋse.] and to lay that storme which either humane passion or inordinate zeal may stirre up against sinne and sinners, though that all punishment in its nature be e∣vil, yet God may work good of it; and the Son of God saith, Resist not evill, let it have its course, and expect Gods end in at.

You see how much Habakkuk was troubled at the sins of the Iews; how he did even chide with God for his patience and re∣missenesse toward them; you see from thence it is a burthen to man to beare the impieties of their brethren, and to behold their uncharitablenesse: and therefore it is lawful to complain to God of such, and to awake his justice against them.

And here in Gods 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 Mi∣nisters of it were like to pay for it.

Woful is that state that giveth any way to idolatry to enter in∣to it; for Amaziah cannot endure Amos to prophecy 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 a∣gainst God.

And let that Land into which such a nation doth come, either in a storme by force, or in a calme by treaty to have power therein, perswade it self, that God ows 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 feare God.

Let us remember our lesson, let us live in the learning and practice of it, feare God and keep his Commandements, and let Satan do his worst, and let the Catholick Bishop and the Chaldaeans his idolatrous, cruel and proud sonnes, 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 ho∣ly 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 Saviours, [Ʋse 2] which goeth so much against the heart of flesh and bloud, to blesse those that curse and persecute us, and to pray for those that hate us, to love our enemies; for seeing all their actions be gover∣ned 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 our selves 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 imployment of God in his actions which do offend us; for we see that God stirreth him and setreth him awork, and ma∣nageth the whole operation to his own purpose;

Therefore think not our Saviours Precept an hard saying, who commandeth charity even to an enemie, 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 applyed to the benefite of his Church.

2. Their preparation to accomplish this Will of God;

• 1. In their own persons.
  • 1. Terrible.
  • 2. Wilfull.
• 2. In their military forces.

• 1. Their horses.
  • 1. Feirce.
  • 2. Speedy.
• 2. Their riders.
  • 1. Numerous.
  • 2. Speedy.
  • 3. Cruell.

1. For their own persons, no doubt but they should bring with them all the appearance of danger and horrour that might be, that God might cast the fear of them upon the Jews; that is number, choice of souldiers, strength of armes.

2. For the forces here named, horses trained up to the field, flesht in bloud with horsemen to manage that feircenesse 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.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 wisedom by visible and sensible means to chasten the re∣bellion of the Jews, that his ways may be know upon earth, even the wayes of his judgments that the earth may stand in awe of him.

God would have his Church know, that if he once take dis∣pleasure against them; he hath the command of armies to fight against them; for he is LORD of Hoasts.

Men partners with them of the same nature, shall be fear∣full and terrible to them, they shall lay aside all humanity, and shall arme themselves with malice and cruelty to destroy them; they shaall see that God can put mettal into them, and into their horses, and make all their military provisions mortal to de∣stroy 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 confederacie 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 judgments against us; for if he be on our side, we need not feare the arme of flesh: the horse and the rider too will fall, & fail, as in the example of Israel, he hath a red sea, a judgment 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,* 1.109 there can be no danger to them that have the God of Jacob for their refuge.

When armies fight his battels, they are terrible and dread∣ful; when he is on our side, there are more with us then a∣gainst us.

The name of the Chaldaeans, their fiercenesse, their hasty vio∣lence, their number, their horses, their riders, their whole Pre∣paration for warre, do all borrow terrour from ego excitabo, I will stir up; it is God that setteth them a work, which putteth this mettal into them.

Let me learn of the Apostle Saint Paul to apply this terrour, to the common use of all those that are despisers of the threat∣nings of God.

Beware therefore least that come upon you which is spoken of by the Prophets.* 1.110

And there he citeth these words, ver. 5. I will do a work in your days, which yee will not believe, &c. whereby he sheweth.

1. That the Provocation which moveth God to this severe judgment is contempt; therefore Saint Paul saith, Heare yee despisers, for it was spoken at first to such as did slack the law of God, and had no awe or reverence of his threatnings and judg∣ments.

2. That this was no singular judgment proper to that nation of the lews, 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 over∣run 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 Prote∣stant Church that we maintain God to be the Author of sin.

Campian saith, for us, Volens, Suggerens, Efficiens, Jubens, [Reas. 8] O∣perans, & 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 Gods 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 confesse that God is vilens, suggerens, efficiens, jubens, o∣perans, 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 blasphemie 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 himselfe, and his Will, for that destroyeth the Omnipotent Providence of God.

But for the evil that is in a wicked action, that deriveth it felf from the corrupt root of mans sinful nature.

Saint Augustine handling this point doth thus exemplifie it.

Qum pater tradiderit filium, & dominus corpus suum,* 1.111 & Ju∣das 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 fiercenesse of evil nature, apt to do mis∣chief, 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 possesse 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 wickednesse, neither shall evil dwell with him.

Yet for the action of violence. God seeth his people of the Jews for contempt of Religion, and for corruption of Justice, and for violence to one another worthy of punishment, he hol∣deth them worthy to be punished with violence, and therefore he stirreth up a violent nation against them.

He seeth that they live by oppression, and therefore he send∣eth oppressours to strip them out of all.

He seeth that they live in unbridled licentiousnesse, and there∣fore he taketh away their liberty and sendeth them into captivi∣ty; he findeth them unworthy of the land which he gave them, and therefore he giveth it away to strangers, and put∣teth 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 affaire, and God himself acquitteth himself in this text, and putteth it off up∣on them.

Their judgement and their dignity shall proceed from them∣selves. That which they seek is a project of their own,* 1.112 they know not what God would have done, and as they advise not with him, nor understand that he stirreth them, they acknow∣ledge 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 volunta∣tes 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 aime at, have no reward of their service, but rather are af∣ter punished for the same, as Hugo de Sancto victore, saith.

Quoniam non suâ voluntate,* 1.113 ad implendam dei voluntatem di∣rigunt, 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.* 1.114

It sufficeth that wee 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 inten∣tion 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 justifie an action to be law∣ful: as in Rebecca and Iacob her sonne, it was a good intention to seek the blessing which God had decreed, but the act where∣by it was attained, was meerly unlawful.

But an evil intention is sufficient to corrupt any action, though it carry never so specious a shew of good.

Jacobs sonnes went about a good action, to draw the Sheche∣mites into a conformity with the Hebrews in Religion, the in∣tention of the Shechemites, which made them embrace the mo∣tion, was the enriching of themselves by this correspondencie, the intention of Jacobs sonnes was to betray them to death, and God punished them both the Shechemites with death, the sonnes of Jacob with their fathers curse.

And the Chaldaeans punished the Jews, and sought therein the glory of God only, and gave him the praise of their victo∣ry, of whom they borrowed the power of their strength they had been blamelesse; but their hands concurred with the just will of God, their hearts did not, yet God is just in employing them.

The rule therfore 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, arme your selves with the same mind.

That mind is an armour against the wrath of God;* 1.115 we know we cannot displease him, so long as there is an harmonie 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,* 1.116 cannot be in vaine 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 awork, we must know what we do, for whom and why, or else our work is against our selves.

We do nothing, but as God doth guide the hand, so he fra∣meth 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 cor∣ruption 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 Gods privity, [Ʋse.] he knoweth thereof, he dis∣poseth them to their punishment who suffer by us, or for the ex∣ercise of their patience, or the tryal of their charity to them that hurt them, or their constancie 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 Iosephs brethren that he is the second man in Ae∣gypt.

All the fat of the land of Goshen and the sweet exchang of their pinching famine for a swelling plenty, will not still the clamo∣rous accusing voice of their guilty conscience, for the sinne of their evil intention against their brother; for as soon as their fa∣ther died, their fear revived, they doubted that Joseph would re∣venge that fault.

The old word was animus cujusque, is est quisque, every mans mind is himself, and so when David saith of the just man: the floods of many waters shall not come near him: it is expound∣ed it shall not come so high as his mind to the disquieting there∣of: it shall not come so high as his faith to the weakning 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.* 1.117

The full Conquest is set forth, vers. 6.

They shall march through the bredth of your land to possesse the dwelling places that are not theirs. v 9.

They shall come all for violence, and shall gather together the captivity as the sand.

Wherin is described a full possession of the land of the Jews, and a deportation of the people, a losse even of the birth-right 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, &c.

I testifie unto you this day, yee shall surely perish,* 1.118 as the nations which the Lord destroyeth before you; so yee 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,* 1.119 a blessing and a curse.

Blessing, if you obey the Commandments of the Lord, &c.

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, there∣fore 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 Gods favour to men, are not absolute but conditional, and are referred to the obedi∣ence 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 fa∣thers curse, except that Israel do serve him better then 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 Publicane, 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 hide our selves from our own flesh, and we must do good unto all men, but we may, we must exclude them, ex Communione Ecclesia, from the Commu∣nion of the Church, we must not admit them to our Congrega∣tions, nor esteem them members of the Church till they be re∣conciled.

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 direp∣tion and deprecation, let us serve the Lord in feare and obedi∣ence, in holinesse and righteousnesse before him all the days of our lives.

2. The punishment shall extend to a proud triumph, which is exprest. v. 10. They shall scoffe at the Kings, and the Princes shall be a scorne to them, and they shall deride every strong hold.

This is another of Gods rods: [Doct.] he punisheth the despisers with scorne and contempt, as you heard out of Obadiah: Be∣hold

I have made thee small,* 1.120 thou art greatly despised.

Therefore Saint Paul repeating this prophecie, doth by way of exposition, to shew to whom this judgment doth belong, say, Behold yee despisers, and wonder, and vanish away,* 1.121 for behold yee amongst the heathen.

This is Gods own word, He that despiseth me shall be dspised. Yea, as the Psalmist saith, He poureth contempt upon Princes.

Two things that are most priviledged from contempt shall here suffer it.

• 1. The Majesty of Kings.
• 2. The strength of fortifications.

But when the supream Majesty of God is offended and despi∣sed, these cannot escape both destruction and contempt.

This the generous nature of man doth more fear then any temporal evil: let me ake, and smart, and lose all, but let me not be despised.

When the Jews began after the captivity, to build again the wals of the city, they had strong opposition by their enemies, To∣biah 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* 1.122

What do these weak Jews? will they fortifie 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 de∣spised) and turn their shame upon their own head. This heavy judgment 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 sinnes, their enemies do prevail against them, and cover them with disdain.

When God tryed 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 happinesse to that respect that was given to him.

When I went out to the gate through the City,* 1.123 when I prepared my seat in the street,

The young men saw me,* 1.124 and hid themselves, and the aged arose and stood up.

The Princes refrained talking,* 1.125 and laid their hand on their mouth.

The Nobles held their peace,* 1.126 and their tongue cleaved to the roof of their mouth.

When the eare heard me,* 1.127 then it blessed me, and when the eye saw me, it gave witnesse 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 then I have me in derision,* 1.128 whose fathers I would have disdained to sit with the dogs of my flock.

They were children of fooles,* 1.129 children of base men; they were viler then the earth.

And now I am their song,* 1.130 I am their by-word.

They abhor me,* 1.131 and fly far from me, and spare not to spit in my face. Read on at leasure.

But thus did the Jewes abuse Christ: Is not this the Carpen∣ter? And after they put on him a purple garment, and put a Reed in his hand, and crowned him with thornes, and saluted him scornfully, King of the Jews.

They spit on his face, and even hanging on the Crosse of pain and shame, they laughed him to scorn.

Some referre the non sicut to this especially. Have ye no regard all ye that passe by the way, consider and behold if ever there were sorrow like my sorrow which was done to me:* 1.132 For the grief of contempt must needs be the greatest humiliation, because of the eminencie and excellencie of his person.

And for Christian Religion in the Primitive times of the Church, the common evill opinion of it was that, it was Here∣sie; but the learned Grecians did call preaching foolishnesse, ubi sapiens? ubi scriba?

The way to avoid this contempt, is humility, [Ʋse.] a vertue un∣known to the moral wisemen of former ages; it is the proper vertue of the Christian.

Discite à me quia mitis & humilis.

This is the vertue, and he the only teacher of it, the best ex∣ample of it, the fullest reward of it.

You heard from Obadiah to Edom,

The pride of thy heart hath deceived thee:* 1.133

The pride of life is the Queen of vices, as you heard then, it tres∣passeth 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 charita∣bly of our brethren, and worst of our selves. Saint Paul, of whom I am chief.

Humility makes us think all the least favours of God too good for us, and so joyneth contentednesse with godlinesse.

Contempt cannot smart upon the humble in respect of them∣selves, 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 quietnesse 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 crummes that fall from the childrens table, the least of Gods 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 himselfe boweth the heavens, and cometh down to such to visit them, at que humiles habitare casas. Behold I stand at the doore 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 satisfie their poore with bread, the holy ones shall rejoyce and sing: I tooke David from the sheepfolds, there will I make the horne of David to flourish, I have ordained a lanthorn for mine annointed.

Ver. 11. Then shall his mind change, and he shall passe over, and of∣fend, imputing this his power unto his god.

3. WHat shall become of the Chaldaeans thus victori∣ous.

• 1. They shall change their mind.
• 2. They shall passe over.
• 3. They shall offend.
• 4. Their fault.

1. They shall change their mind.

The prosperous and victorious successe 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 righte∣ous. [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 arme in his bosome.

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 Crosse for a time, it shall not be always so: for as here it is declared, Their mind shall change that afflict her.

• 1. Because Gods 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 afflicti∣ons are of excellent force to bring forth in his children
  • 1. Con∣trition.
  • 2. Supplication.
• 2. He will not always punish, least the extream passions of his servants should breed in them a doubt of his love, and so weaken their faith.
• 3, Least the righteous should put forth his hand unto sinne.
• 4. Least the enemies of his Church should grow too inso∣lent.

Further we are taught,* 1.134 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 covetousnesse, and ambition; this victory shall change their mind into pride and insolencie, 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 over-run others, do change their minds, they have not the same hearts and affecti∣ons that they had.

It is a singular wisedome to use the fulnesse 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 sonnes of God living in prosperity in the favour of God, set their eyes on the daughters of men, and because they look∣ed fair like Eves apple, they changed their mind from living un∣der the religious awe of God, to take them wives by whom the service of God was corrupted: for they that marry with tempt∣ers and take them into their bosomes, 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 bosome and not be burnt? or walke upon burning coals and not be scorched? The Author of the book of Wisedome saith well of the righteous, That he is speedily taken away, least wickednesse should alter his understanding,* 1.135 or de∣ceit beguile his soule.

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 unstayednesse and inconstancy; but David prayeth, Establish thou me with thy free spirit.

Davids victories and peace and prosperity, did change his mind, he grew wanton, and to hide that, cruel, and to live in

that sinne of uncleannesse, irreligious till God sent Nathan to him.

Ezekiah having rest, changed his mind, and proud of his trea∣sures, shewed them to his own disadvantage, and provoked Gods anger against him.

Experience shows us how the world, and the wealth and ho∣nours thereof do corrupt men of good minds before, and chan∣geth 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 foame and filth.

Because iniquity knoweth no measure, [Reason 3] but runneth into all extremes, Virtutisque viam deserit arduae: Their mirth is mad∣nesse, their musick vanity: so their sorrow is sullennesse and discontent: Conquered, they are base, and lick the dust from the enemies 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. [Ʋse.]

1. It discourageth us from greedy seeking of temporal pro∣sperity, 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 Letany:* 1.136 In all time of our wealth good Lord deliver us. and that of Agur,

Give me not riches least 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 stormes 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 passe over them.

[ 1] Either to some further quest of glory, or they shall exceed their Commission and go beyond the bounds appointed them, [ 2] 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 judgment to passe; the Chaldaeans do transgresse and passe over this mea∣sure, whereby they grow intolerable, and their malice punish∣able.

[ 3] Or pertransibunt may be referred to their own short domina∣tion; for the Chaldaeans were a few years after conquered by the Medes and Persians, as the learned Jesuite Ribera observeth.

And we find that Nebuchadnezzar the King of the Chal∣daeans felt the smart of this prophecie in his own Person.

For he changed his mind and passed over when he became as a brute beast, and was driven from men,* 1.137 and did eat grasse as oxen, and his body was wet with the dew of heaven, till his hairs were grown like Eagles 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 victo∣ries, is changed in his understanding, and passeth the bounds of common humanity.

All this proves that Gods employing the wicked to punish o∣thers doth not move them nor derive the favours of God up∣on them, they cannot keep within any compasse.

1. If pertransibit, passe over, do signifie a further quest of glo∣ry, we are taught hence, that the ungodly are insatiable in their desires, nothing will content them, every victory encoura∣geth to a new warre, as we find in all examples of the greatest monarchies of the world, till their own weight ruine them.

2. As this passing over doth signifie their going beyond their bounds, we are taught, that they whom God employeth with∣out 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 ta∣king

away of the Iews land from them, he intended it but for a time; he meant the Jews a sharp chastisement, not an eradica∣tion.

I understand those words of a cessation from any further pro∣secution of this warre 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 sinnes, so par∣ticularly with this their service done to him.

They are stirred up to this warre by God, [Doctr.] and it is his just will to punish the Iews, 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 evill 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 judg∣ment to punish them.

He foreknew the sinnes of his Israel, and therefore he made all his promises conditional, and referred them to their obe∣dience.

He foreknew the trespasse of Judas, the cruelty of the Iews, the injustice of the Romanes against his sonne, and he made his death medicinal and cordial for his Church, and a ruine 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 Gods Justice against the Chaldaeans in the next section of this chapter; for fore-seeing how they would offend, He did also fore-decree how he would punish them.

He is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a seer, for all things are manifest in his sight: the eye of the Lord is over all the world, he seeth both the good and the bad.

God foreseeth offences before they be come into the hearts of men, as Christ knew Judas would be a ••raitour before Judas knew it himself;* 1.138 and God by his Prophet told Hazael how cru∣el he should be, before Hazael was King, and when Hazael though such wickednesse 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 sinne breedeth, and knows how apt it is to conceive sinne. He knoweth whereof we be made.
• 2. He foreseeth the temptations wherewith man shall be tempted.
• 3. He knoweth what measure of strength and vertue is gone out from him to man, to enable him against these temptations.

[Ʋse.] 1. Let no man therfore flatter himself that he can commit any sinne so secretly that the eye of God shall escape it; he knoweth our thoughts long before, there can no darknesse hide us from this eye; but the darknesse is as light as the day to him, darknesse 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 stirre us up to the feare 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 sinne, either from the desire of it, or from the committing of it, or from the pu∣nishment of it, by giving us strength to resist sinne 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 righteousnesse and godly life.

This is that petition in our Lords Prayer, Lead us not into temptation.

Which petition followeth that former, forgive us our tres∣passes; 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 feare what sins our infir∣mities may fall into.

Into which God leadeth us, by withdrawing his grace from us, or from which he keepeth and preserveth us by his assist∣ing grace.

The foresight of God is in respect of himself and his own perfect knowledge infallible and certain; that will come to passe which he foreseeth, and this is his wisedome; though man have a free will to do evil, yet he knoweth how far this his free will shall mislead 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 lanthorn 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 preven∣ted, and not succeed.

A great example hereof in Davids story.

He heareth that the Philistims do rob Keilah, David goeth a∣gainst the Philistims,* 1.139 and overcometh, and saveth the men of Keilah.

Saul hearing of it, armes his forces to surprize Keilah secretly.

David asketh of God;* 1.140 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 sinne in the men of Keilah which was never committed, but Saul had sent, and God knew the corrup∣tion 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 successe 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 reveal∣ed will doth not always make necessity of event, but sometimes it is a warning to escape it.

Thus God foreseeth the spawning of sinne in mans 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 cur∣rent of their own free-will, and leadeth them into temptation. For temptation is their punishment.

This may stirre 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 Gods certain knowledge of our evils, will bring forth a certain judgment to punish them.

4. Wherein he shall offend, imputing this his power to his God.

The Chaldaeans were not without their God; Nebuchadnez∣zar their King had made them a god of the best mettal, 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 Nebuchadnezzar 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 livelesse and senselesse 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 acknowledgment of some divine pow∣er 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 confesse 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 ho∣nour 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 mo∣deration 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 Gods glory is given away from him, and horrible idolatry is com∣mitted.

This light of nature doth serve to convince the Chaldaeans that Nebuchadnezzars golden image is not, cannot be god, for that is fixed, it moveth not, what wealth it hath in the matter is the Kings gift, what proportion or forme it hath in the fabrick and forme of it, it hath from the hand of the workman.

But beloved, let me lay open to you the true cause of all ido∣latry, 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 loth 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 forme, and I cannot judge more hardly against them then that

They have too much weaknesse in their understanding to make it necessary that their God must be visible: yet not so much weaknesse 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 wor∣ship 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 suc∣cesses to him whom we know and believe to be our God, and not to over-ween our selves herein; for before this chapter shall passe us, we shall find that the Chaldaean will learne 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 pes∣simus.

Yet some Interpreters applying this to Nebuchadnezzar, do think, that this imputing of the power to his god, was assuming of it to himselfe, and that he was his own god: as we read of Alexander, that after his many victories, he was so full of him∣selfe as to suffer himself to be flattered with that high appel∣lation.

And Daniels story showeth the pride of Nebuchadnezzar high grown; and this sacrificing to their own net, which follow∣eth 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 shew. Dr. Raynold. de Idol. Whosoever gives Divine Worship to a creature is an Idolater.* 1.141

Quisquis creaturae divinum cultum exhibet idolatra est, at Chal∣daeus hoc facit; but the Chaldaean doth so, Ergo

The first Proposition is cleared,* 1.142 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 warre 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 Hostes. This honour the Chaldaean gave to his God.

When Rachel said to Jacob, Give me children or else I die, Ja∣cob was very angry with her whom he loved dearly, that she should despoil God of his due glory, and seek it from a creature.* 1.143 And he answered, Am I instead of God?

For Plato an heathen Philosopher did confesse, quamvis in mortali animante fiat, res tamen divina est Praegnatio,* 1.144 & ab im∣mortalibus 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 lepro∣sie, the King of Israel rent his cloaths at that idolatrous de∣mand, and said, Am I a god to kill and give life? so that the ho∣nour of God given away from him to any creature is the set∣ting up of an idol in the place of God.

The Nicene Synod did condemne the Arrians of idolatry, be∣cause they denied the Divinity of Christ, and yet acknow∣ledged divine worship to him.

And because Nestorius did affirm Christ to be meer 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 Gods glory if we look not up to him as the supream Agent working in that means.

Thus in the Church of Rome, Angels by God employed for the service of man, by the over-doing thankfulnesse of man were honoured with the honour due to him that sent them.

Those that leave the service of God, and study men, and ap∣ply 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 com∣mit idolatry, and break the first great Commandement of the Law.

The Romanists cannot clear themselves of this trespasse, though Bellarmine their Champion do his best to excuse it.

He distinguisheth between images, which he calleth veras re∣rum similitudines, the true similitudes of things: but he cal∣leth idols false Representations of things that are not.

But not to trouble our selves to examine his frivolous distin∣ction, the image it selfe of a true thing subsisting, is a creature; and to give that, the honour due only to God, is grosse idola∣try; for example, that in their Romane Breviary which is dire∣cted to the Crosse, be it not to the image and representation of the Crosse before their eyes, but in it to the Crosse it selfe, 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 ap∣peareth

that idolatry is an offence; you see how high it reach∣eth even to the ungodding of the Almighty, and we shall short∣ly see how sore it smarteth upon the offenders.

• 1. The devil is the Authour 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 Jude mentioneth between Michael the Arch-angel and the devil about the body of Moses, wherein the Arch-angel prevailed against him.
• 2. The devil is a great tempter to idolatry; [Reas. 2] * 1.145 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 Ministery of the idola∣trous Priests, [Reas. 3] as the evil spirit offered his service to be a lying spi∣rit in the mouths of Baals Prophets, foure hundred of them at once.* 1.146

The promise of Satan is that which he profest 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, [Ʋse.] * 1.147 Babes keep your selves 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 Iews; Moses could tell them; for what Nation is there so great? Who hath God so nigh unto them,* 1.148 as the Lord our God is in all things that we call upon him for?

Yet was idolatry their national sinne, although upon all oc∣casions they might advise with God, though they had the pil∣lar of fire, the pillar of cloud, the Arke, the Law, the Priest∣hood, 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 feare but of the idolatry of the Church of Rome, we must take warning to keep our selves from their idols and their idolatry.

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This we understand is now the study and care of the religious Patriots in the honourable and high Court of Parliament; let us joyn with them in our Prayers to God for the rooting out of the Romish Religion; let us give God our hearty thanks, that he work∣eth by his spirit such zeal of the glory of his truth in the godly faithful hearts of the Commons of this land, to stirre and rowze 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 smoother then butter, but warre is in their heart:* 1.149 Their words are softer then oyle, 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 Gods glory shew and professe his hatred to idolatry, and his love of the true Wor∣ship of God; and as they need the sword of the Lord, and of Gi∣deon, 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 dye 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 evill, and canst not look on iniquity; wherefore lookest thou upon them that deal trea∣cherously? and holdest thy tongue when the wicked devoureth the man that is more righteous then 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 dragge, therefore they rejoyce and are glad. 16. Therefore they sacrifice unto their net, and burn incense un∣to their dragge, because by them their portion is fat, and their meat plenteous. 17. Shall they therefore empty their net, and not spare continu∣ally to slay the nations?

AFter God hath denounced his judgment upon the Jews, contained in the former Section, now the Prophet begin∣neth a new wrastling with God, in the behalf of the afflicted members of his Church.

The Prophets 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 Holinesse, My holy One.

And this Pronoune possessive My, doth lay hold upon a spe∣cial interest that Habakkuk by faith claimeth in God.

From which consideration he draweth this cheerful Conclu∣sion: We shall not die O Lord, speaking of himselfe and of the afflicted in the Church of the Jews, that though God had threatned such an invasion by the hand and power of the Chal∣daeans, yet shall it not proceed to their ruine. God will keep his Church; there is a remnant that God will save from the stormy winde, and the tempest, as David saith, the flood of ma∣ny waters shall not come neare 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 therfore not to be subject to the power of time.
• 2. From the holinesse 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 him∣self to the contrary, for he hath before threatned to raise up the Chaldaeans, a fierce and terrible nation, that shall go through the bredth of the land, and shall run like an Eagle and an evening wolfe 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 cor∣rection of them,* 1.150 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 holinesse of God, to whom he attributeth pure eyes, such as cannot behold evil, and look upon iniquity, because that holinesse cannot approve ill, and that ju∣stice 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 dwel with him: he ab∣horreth all them that work wickednesse; David saith, His soule ab∣horreth 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 deale treacherously?

Why dost thou O holy and just God, look on, whilst the Chadaean betrayeth thy People? Mr. Calvin reads Transgressores. Monta∣nus Praevaricatores. Jun. Perfidos, whom the Kings Bible fol∣loweth.

This the Prophet Isaiah calleth a grievous vision. The trea∣cherous dealer dealeth treacherously,* 1.151 and the spoiler spoileth.

For the Chaldaean did invade the Jew, both cunningly by trea∣son, 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 then he: that is, de∣voureth the Jew, who as bad as he is, is a better man and more righteous then the Chaldaean.

He wondreth at the softnesse and forbearance of God, that can see and be silent to behold so much iniquity.

He proceedeth in his complaint:* 1.152 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 there∣fore feed upon one another, who have no law to awe them, but quo quis est valentior, eo violentior, so the Jews are to the Chaldae∣ans a prey.

But the words following do shew 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 then 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,* 1.153 they catch them in their net, and gather them in their dragge.

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 dragge for whole sholes of fish; so that here is no e∣vasion; 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 rejoyce and are glad.

There is no compassion in them of chaldaea toward the Jew, but as the Fisherman rejoyceth in his draught of fishes, and ne∣ver 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 attribu∣teth his prevailings to his own power, as it followeth.

Therefore they sacrifice unto their net,* 1.154 and burn incense unto their dragge: that is, they do thank their own arme, and armies for their victories, and as Iob saith, They kisse their own hands, be∣cause 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 warres 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?* 1.155

Seeing they are a People so lawlesse, so mercilesse, so proud, O Lord wilt thou give way to them still, and shall they possesse all that they catch, which he calleth, emptying of their net, and shall they not spare continually to slay the nations? Shall they passe 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 for∣mer, two things.

• 1. The summe and contents of the whole section.
• 2. The parts thereof.

1. The summe hereof is this: whereas the Prophet at first be∣holding the sins of the Jews, was moved with an holy indigna∣tion against them, and with zeal of Gods glory which turned him into a chiding expostulation with God, for bearing so much with them, and therefore did stirre up God to judgement to

chasten them in the first section of this chapter.

Now that God hath answered him in the second, with decla∣ration of his purpose to punish the iniquities of the Jews by the Chaldaeans, whom God would stirre 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 re∣missenesse and patience of God toward the Chaldaean, as he did before toward the Jew.

Before he pleaded the cause of the glory of Gods Iustice, in punishing the iniquity of the Iews; now he pleads the glory of Gods mercy in sparing them.

The first part was imprecation, this deprecation. And herein the Prophet doth declare his mixt 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 punish∣ment, so farre that it may be moderate, as in Ieremies 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] * 1.156 Be yee merciful as your heavenly father is mercifull: there is nothing wherein the image of our God doth more shine in man, then his mercy, because that is the heavenly nature; the wisedome 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 vertues of the Godhead be out of the reach of our imitation.

The furthest that our Saviour goeth in the patterne and pre∣sident of wisedome, is est ote prudentes ut serpentes,* 1.157 Be yee wise as serpents. In innocency, Innocentes ut columba be ye innocent as doves, it is not estote prudentes ut pater vester, Be yee wise as your heavenly father.

Concerning fortitude. The mother of Samuel saith,* 1.158 Non est fortis sicut deus. Sicut leo, Salomon hath it: siout quorcus, A∣mos hath it.

Concerning Iustice, let us take the righteous men at their best,* 1.159

& then Iustus fulgebunt ut sol, the righteous shal 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-be∣cometh 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 nakednesse; it is the grave, the sea, that burieth, that swalloweth all our reputed sinnes; it is the taylour to our backs, the cater to our bellies, the soule that quickneth us, the strength that supporteth us, the grace that saveth us, the power that rai∣seth us, the glory that crowneth us.

And they that shew 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 scrue their punishment to the uttermost; rather to save our brethren,* 1.160 and to pull them out of the fire least we also be tempted: for we have many suits to God for pardon of our own sinnes; and therefore by the law of Justice let us do as we would be done to, that is, sollicite the favour of God for our brethren; and although the zeale of Gods glory do put us to it to pray for their correction; that they may be amended, yet con∣sidering how bitter the medicine is that healeth sinne, let us en∣treat the Physitian 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 easie suit to obtain the mercy of God, [Reas. 4] then to stirre 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 con∣tinually: so he is rich in mercy, abundant in goodnesse; oleum supernatat vino, the oyle swims above the wine. Christ his sonne the character of his fathers glory, of his mercy, the true coppie of that sicut Pater vester qui est incaelis, as Our father which is in heaven;

Of whom Saint Augustine sweetly commenting upon his pa∣ter ignosce eis, father forgive them, saith,* 1.161 he left them not quo∣jusque 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 dul∣cedinis.

Saint Hilary upon the Parable of the parable in the vineyard saith,

Ad spem omne tempus est liberum,* 1.162 & mercedem non operis sed mi∣sericor diae undecimae horae operarii consequuntur.

God loves to be sollicited for mercy.

4. Because in the contrary Ionah had a chiding from God him∣selfe, [Reas. 4] that he stood more upon the credit of his office, then 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 threatned judgement against Iohan, &c.

David had good cause to choose to fall into the hands of God, rather then 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 cal∣med the storme threatned.

God said, in Niniveh there were more then 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 com to the height of sinning, of whom there was hope: many that had drunk deep al∣ready to the Cup of affliction by the sins of others who had thereby provoked God.

Therefore Habakkuk could do no lesse then stand in the gap now, and keep out some of this wrath.

To make use of this doctrine, [Ʋse.] and of the holy example of this Prophet, let me use the words of the Apostle to you.

Put on therfore (as the Elect of God, holy and beloved.* 1.163) bowels of mercies, kindnesse, humblenesse of mind, meeknesse, long-suffering.

Forbearing one another, and forgiving one another, [ 13] 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 perfect∣nesse. [ 14]

As it is a welcome suit to God, when out of a zeal to his glory you do call upon him for his judgments, to chasten the over∣grown sinnes of the time in which ye live: so it is a pleasing in∣tercession which solliciteth 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 de∣sire more sharers in it.

There be good Authours of opinion, that the Prayer of Ste∣phen, Father forgive them, was no weak means of the Conver∣sion 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 Gods glory do extinguish Christian compassion, nor the tendernes of pity quench the zeal of Gods glory, but that at once we do shew our o∣bedience 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 shew 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 begge easie punish∣ment, that is charitable compassion: the children of God have as many tears to shed for the punishment of their brethren, as for their sinnes.

2. The Parts are two,

• 1. The Prophets resolution concerning the Church and Common-wealth of the Jews.
• 2. The Prophets 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,* 1.164 and called there on the name of the Lord, the everlasting God.

Moses, Before the mountains were brought forth, or ever thou hadst formed the earth and the world: even from everlasting to ever∣lasting thou art our God.

Saint Paul,* 1.165 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?* 1.166 hast thou not heard that the everlasting God the Lord; the Creator of the end of the earth, fainteth not? &c.

Plato defined God to be aeterna mens sibi ad omnem felicita∣tem sufficiens, summe 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 o∣ther 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 it self, for eternity cannot flow from any thing that is not it selfe 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 horrour and dismay, that the heart of man can conceive.

Now we have two hopes built upon this foundation of Gods 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 Common-wealth: 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 losse 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 Gods eternity, to assure us against all temporal and eternal evils.

And this doth Moses conclude for this Antecedent, Before the mountains were brought forth,* 1.167 or ever thou hadst formed the earth, and the world: even from everlasting to everlasting thou art our God.

Thou turnest man to destruction,* 1.168 again thou sayst return ye sonnes of Adam.

From the power of Gods Eternity, there is a return for the sons of Adam, as David saith, Thou renuest the face of the earth. Non moriemur, death our last enemy shall be destroyed and pe∣rish, we shal be translated from death to life; this is clear: because God hath in eternal wisedom, 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 e∣ternal in the heavens.

Saint Augustine proveth this point of Gods eternity thus,* 1.169 Quod incommutabile aeternum est.

That he proveth; Quod semperest ejusdem modi est incommutabile.

Such is our God without variablenesse 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 then aeternitatem.

* 1.1702. Another Argument is here inforced,

Thou art holy. Therefore this punishment of the Jews by the Chaldaeans, is for their correction only.

Of the Antecedent.

God is holy. The Quiristers of heaven do attribute it to God three times; in some Greek Copies we read it three times three; nine times 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 holy,

The song of Moses is sung in heaven, and that saith, Who shall not feare thee O Lord, and glorifie thy name?* 1.171 for thou only art holy?

The Seraphims say each one to another.* 1.172

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 therfore sanctifie your selvs,* 1.173 and yee shall be holy, for I am holy. So there is 1. Sanctitas increata, an increate holinesse in God.

2. Creata, Created in man, as a beam of that heavenly light, a stream of that full fountain in our God.

This uncreated holinesse which is the attribute of God, is the absolute perfection of Gods nature and attributes, his full good¦nesse, not only that wherein he is good in himself, but in his ope∣rations 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 E∣lect is only a fire to purge out their drosse, which will go out of it selfe, when the combustible matter is spent. Hear God him∣selfe.

I am the Lord, the Holy One, the Creator of Israel, your King;* 1.174

This People have I formed for my self,* 1.175 they shall shew forth my praise.

I but our sinnes spoile all. He addeth,

I,* 1.176 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 can∣not forsake it, he is Sanctus Creator an holy Creator, and he is Sanctus Redemptor, an holy Redeemer of it, as the holy text sti∣leth him.

You see here,* 1.177 that as Christ saith, This is life eternal to know thee.

Let us study God and his attributes; for from thence we de∣rive whatsoever we are or have, they are our light of direction, our staffe of supportation.

From the wisedome of God we have all intellectual illumina∣tion.

From the Iustice of God, all our integrity.

From the Holinesse of God, all our Sanctification.

From the Eternity of God, our immortality.

From the Omnipotency of God, our strength.

And as by our faith we cleave to him, so we are made Parta∣kers of the divine nature.

The juice of this text, is the Prophets faith, which from the Holinesse and Eternity of God doth resolve

That this judgement of God, [Doct.] threatned against the Jews, is no more then a temporal chastisement, according to the doctrine taught out of Obadiah.

Though God afflicteth his Church, yet he loveth her still.

This perswasion of deliverance from evils is found in natural men, but either it is grounded upon an opinion that they have of fortune such; make chance their God; or it is built upon the con∣sideration of the vicissitude of things which maketh sundry mu∣tations.

Informes hyems reducit

Jupiter;* 1.178 idem,

Summovet; non se malè nunc, & olim sic erit. God sendeth fowl weather and faire, if it be ill now with us, it will not be so here∣after.

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 com∣pany,

Durate & vesmet rebus servate secundis.

Continue and reserve your selves for better times.

Dabit Deus his quoque finem, God will put an end to these your sufferings,

But that which comforteth the Saints of God in afflictions is their faith in the Eternity and Holinesse of God, from whence they gather assurance that they shall not miscarry under the rod of God; he is eternal; therefore they shall not perish; he is holy, therefore he will but correct, not destroy; and hereof they make this use;

1. They do not limit God to a set time when he shall deliver them: so Daniel waited for the deliverance of Israel from Ba∣bylon seventy years: The Church waited till the fulnesse of time for the promised Messiah.

2. They do not limit God to any set means of deliverance. Mordecai did see that the preferment of Hester was a likely means to save the Iews from the fury of the decree which Ha∣man 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,* 1.179 then shall there enlargement and deliverance arise to the Iews from another place.

The promise made to Abraham, concerning his seed was in na∣ture despaired by the old age of Abraham & Sarah, yet was not Abraham out of hope: but when Isaac the sonne of Promise was come, God afterward commanded him to be offered in sa∣crifice, 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 inflict∣eth upon his Church, it cannot exceed a fatherly correction. So Job, Though he kill me yet will I trust in him.* 1.180

4. They are not discouraged in the faith of Gods mercy, though they feel the contrary, and therefore being in one con∣trary

they do believe another.

Thus even when they feel the burthen of their sinnes, they believe their justification; for the heavy-laden seeke Christ for case.

When they feel misery, they believe blessedneesse, for they know, Blessed are they that mourne.

When they feel correction they believe, for he chasteneth e∣very sonne whom he receiveth.

When they feel themselves forsaken of God, they believe themselves interested in his favour, as David and Christ: My God, my God, why hast thou forsaken me; Both forsaken in respect of their feeling, neither in respect of their faith.

5. They by faith are ever in the Presence of God:* 1.181 so David, I have set God always before me, for he is at my right hand, there∣fore I shall not be moved.

So it is said of Moses being in danger in Aegypt,* 1.182 By faith he forsook Aegypt, not fearing the wrath of the King; for he endu∣red 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 vi∣cissitude 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 Chalde∣ans 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,* 1.183 and the Lord hath not done it? Ma∣lum poenae the evil of punishment.

So Moses,* 1.184 For we are consumed by thine anger, and by thy wrath are we troubled.

So David.* 1.185 When thou with rebuke dost correct man for iniquity, thou makest his beauty to consume away like a moth.

1. Because every sinne is a trespasse against God, as David, Ti∣bi, [Reas. 1] tibi, soli peccavi, Against thee only have I sinned; for every sin is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a transgression of the Law, and therein God is offend∣ed

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 clippe it is no breach of the law, but when it hath the stamp impressed, and is coine, then to clippe or wash, it is treason, not for the matter, but because of the stampe.

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 trespasse against him whose image is therein inscul∣ped, 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 Prero∣gative, 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 sinne breedeth, [Reas. 3] and knoweth how to proportion punishment to the sinne. Punishment is the Physick of the Church; as Augustine, Quod pateris medicina est, non paena, that thou sufferest is thy me∣dicine, not thy punishment. He only knoweth how to temper the medicine for the health of the Patient, for he knoweth wher∣of 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 judge∣ments are called Iudicia dei the Judgements of God; in that cruel execution done upon Christ in our flesh,* 1.186 as there were the wicked hands of the Jews and the Romanes, so there was the determi∣nate counsel and fore-knowledge of God.

1. Let us not therefore sinne against God, [Ʋse 1] and make an idol of him, by making him all mercy; for though we call him father, doubtlesse there is a God that judgeth the world, who upon the wicked will rain snares, stormes and tempest, this shall be their portion to drink, rather meet a temptation with Ioseph, and say, How then shall I do this great wickednesse and so sin against God? For our God is a consuming fire, And

It is a fearfull thing to fall into the hands of the living God.

2. Let us not fret at the means ordained by God for our cor∣rection [Ʋse. 2]

remembring that God hath established them for our chastisement:* 1.187 but let us rather say with David, obmutui & non aperii os meum quia tu domine fecisti: I was dumb, &c. because thou Lord hast done it: let us know and confesse who it is that smiteth us, and say, Thou hast smitten me and thou wilt heale me.

3. Let us remember when God taketh off his hand and resto∣reth us again to the chearful light of his countenance, [Ʋse. 3] to acknow∣ledge his mercy to us, and as Christ saith, to sinne no more, least 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 feare.

4. Lastly, [Ʋse. 4] Seeing God hath comforted us, let us also comfort our brethren,* 1.188 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 our selves are comfor∣ted of God: so as Christ said to Peter, when we our selves 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 Prophets dispute with God.

The Prophet seemeth amazed at the course of Gods proceed∣ing 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 devour∣eth the man that is more righteous then 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 creep∣ing 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 dragge.

• 4. They insult over the conquered, ver. 15. They rejoyce and are glad.

  They commit self-idolatry, ver. 16.

  Therefore they sacrifice to their net, and burn incense to their dragge, 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 understand∣ing, 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 mans body to God, the eye, the eare, the hand, the heart, the foot, the bowels, the arme, the face, the back-parts; whereup∣on certain hereticks literally understanding those phrases, have believed and taught that God is like to man in shape of bodie, and that the image wherein God made man, was corporeal. These hereticks are called Anthropomorphites, because they as∣cribed to God the image and corporeal likenesse of man.

Whom some ignorant Persons have used to point in the repre∣sentation 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 judgment of another Bi∣shop,* 1.189 who maintained this heresie, saith,

The text of Scripture attributing the parts of humane bodies to God, must not be literally understood; for then we must allow God also to have bodily wings, for we read also often of the wings and fea∣thers of God.

But saith he, as by the wings of God, we do understand divine Protection: sic cum audimus manus operationem: pedes praesenti∣am: oculos visionem: faciem justitiam: brachium potentiam:

So by hands divine operation, by feet Presence, by eye vision, by face Iustice, by hands divine Power.

And to shew that neque solus, neither alone, nec prior, nor first he is of this opinion, he citeth Saint Hierome, Saint Gregory, Na∣zianzen, St. Ambrose, St. Athanasius, all of the same judgment.

And surely because this errour 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 Wisedome, Justice, Holinesse, Power, Mercy, Goodnesse, See∣ing 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 myste∣ry of God, found that the face of God, that is, his heavenly na∣ture could not be seen, only his back-parts, 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 back-parts.* 1.190

Gregor. Nyslene. We must follow after God, for he goeth before us, and guideth us, as David. He teacheth the way that we should chuse.

Qui autem sequitur, non faciem sed tergum aspicit, Procopius. In∣visibilia dei videntur ex creatione.

For we must remember how tender God was of appearing in any forme, which might have been represented in picture or sculpture for fear of idolatry.

Take yee therefore good heed unto your selves, (for yee saw no manner of similitude on the day that the Lord spake unto you in Ho∣red,* 1.191 out of the midst of the fire.)

Least ye corrupt your selves,* 1.192 and make you a graven image the similitude of any figure, &c.

Neither is it necessary for adoration, that we do assigne any set figure to God in our thoughts, seeing every one of us doth believe that he hath a living soule 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 forme or similitude wherunto it may be resembled.

2. Another figurative speech here is, where the Prophet calleth these eyes of God pure eyes; for wickednes 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 seeth all the thoughts of mans heart, why he then seeth much vanity and much iniquity.

But those are called pure eyes which do behold nothing that is evil, to approve it in it selfe, to abet it in our brother, to imi∣tate it in our selves, and in this sense the eyes of God are said to be pure, that is, abhorring sin.

Again, the Purity of Gods eyes doth import the clear judg∣ment of God, which is of such penetration as nothing can con∣ceal it self from him, in which sense David saith,

The Lord is in his holy Temple, the Lords Throne is in heaven:* 1.193 his eyes behold, his eye lids try the children of men; upon which words Saint Augustine saith, that there is apertio and opertio ocu∣lorum dei, an opening and a covering of Gods 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 eye-lids, 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 sinne; [Doct.] for search, he trieth the hearts & r••ins: for punishment, judgment begins at his own house: this certain rule of truth we must lay hold & be∣leive, 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 darknesse, which the darknesse comprehended not. The Manichees seeing the devil went so early against God, thought and taught that there were two prin∣cipia, 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 Iude saith,

And the Angels which kept not their first estate, but left their own habitation,* 1.194 he hath reserved in everlasting chains under dark∣nesse, unto the judgement of the last day.

And for our first Parents, the pure eyes of God saw their na∣kednesse after their fall, and came himself into the garden in the coole of the day and convinced the Delinquents, and examined the fault, and gave judgment against them all, and presently ex∣ecuted that judgment.

The Cain when his sin was yet but in the bud, at the first put∣ting 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 wick∣ednesse, God again well examined the evidence, convicted the Prisoner, and brought him to confession of his fault, and banish∣ed him from his presence.

In all these examples God was a speedy and a severe Judge, as was fit for terrour in the beginning; but after he grew more remisse, and as the Apostle saith,

The long-suffering of God waited in the days of Noah, while the Ark was a preparing;* 1.195 So that God declared himself patient and long-suffering, who had before shewed and revealed his severe Justice, that the terrour of his righteousnesse 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 fa∣vourable sufferance, that God may be known both to be just and merciful. The reason whereof is,

1. That the danger might breed terrour; for who can promise himself mercy, when our just God may and doth take such quick vengeance? Remember Lots wife, that she was Lots wife whom God favoured, that the Angel pulled her out of Sodom to hasten her from their judgment, that her offence was no more then look∣ing back, whether out of curiosity to see what God would do to Sodome, or out of unbelief doubting the truth of the threatning,

or out of love to the place, or to some persons left behind to the wo, she was made an example of present calamity and turned in∣to a pillar of salt.

Therefore remember Lots wife for terrour, to strike fear in thee that thou sin not, least 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 a∣venging sin, may make use of that patience of God to repent, least a lingring judgment be but the whetting of a sword to a sharper cutting when it cometh.

For the remissenesse of God doth not proceed from any re∣spect 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, [Ʋse.] or who hath been of his Counsel? who can tell when he is tempted to any sin, and em∣braceth the temptation, and committeth the sin, whether God will make him an example of his patience and mercy, & long-suf∣fering, by giving him both the time and grace of repentance, and open to him the fountain for sin and for uncleannesse, to wash him and cleanse himself from his sin: or whether he will make him an example of his severe justice in chastening his trespasse with some speedy vengeance, as he did the rebellion of Corah, or the lying of Ananias and Saphirah.

Therfore 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 remembring that God is a jealous God, and that loveth not iniquity, and that he hath pure eyes which can∣not behold evil to allow thereof.

Herein the example of Christ is good,* 1.196 I have set the Lord al∣ways before me; for godly feare doth put God always in sight of us, and of all our ways.

Let us set our selves always in the sight of God, and answer every temptation to sin with this answer, Thou O Lord art of pu∣rer eyes then to behold evil.

For therefore hath God so clearly revealed his Majesty, Pow∣er and Justice to the sons of men,* 1.197 That his feare may be

before your eyes that you sin not.

The King on earth chaseth away all evil with his eye, because men feare 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 no∣thing awe us! Christ saith, Fear not them that can kill the body, and can do nothing more, but feare 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 hide or conceal it self: so he hath a right hand, inveniet dextra ejus ini∣micos ejus, his right hand will find out his enemies, yea strong is his arme, and the sword that he wieldeth is sharp; for David saith, he hath whetted it of purpose to cut off from the earth the un∣godly thereof: he hath also a bowe and that is bent, he hath a qui∣ver 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 judge∣ment, contempt of Religion, oppression of the poore, breach of the Sabbath, profane swearing, beastly drunkennesse, abom••∣nable wantonnesse, 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 Physick 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 cals Ko∣rah & his company,* 1.198 he cals 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:* 1.199 for they said, least 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 feare before the Lord, and fly from the tents of such wicked persons, who make no conscience of the pure eyes of God be∣holding all their ways, least 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 passe, 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 Gods Providence, [Doct.] howsoever strange the effects may seem to us, yet we must take heed that we never question either the Wisedome, Justice, or Goodnesse 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 mira∣bilia 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 judgment.

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 judgment of Mr. Calvin upon this pas∣sage, because I am perswaded 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 shews him∣self

somwhat 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, secun∣dam partem versus affinem esse blasphemiae, the second part of the verse to be near a kinne to blasphemy; quia obmurmurat & insi∣mulat deum unimiae tarditatis, because he murmured and accused God of too much slacknesse.

Yet Mr. Calvin healeth him again; pardon him in this; for he was in Angusto in a strait, 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. Se temperat 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 in∣ordinate affection in this his complaint, so long as he doth do God the right to acknowledge him both eternall 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 Prophets complaint, and he shall see great cause of wonder; but whenso∣ever such occasion is offered to us to behold the like, let us do our God the right to confesse 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,* 1.200 when Samuel told him of the judgments 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.* 1.201

A bruitish 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 crosse ours, and when those things that he doth do seem to us and to our reason as most opposite.

To help which our weaknesse we are taught to pray, fiat vo∣luntas tua, thy will be done.

Let us come then to a view of the particulars which the Pro∣phet 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 indited a good matter, and his tongue is the Pen of a ready Writer.

Here be the Prophets grievances.

1. The first is treason, Wherefore lookest thou upon them that deal treacherously? Mr. Calvin renders it, quare aspicis transgres∣sores? 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 Pro∣phet Isay.

Dolus an virtus, quis in hoste requirat?* 1.202

Treason is not wrought by a profest enemy in times of open warre, 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 cor∣rupting some of the opposite side, the enemie doth take advan∣tage.

And this is commonly one of the mines which is carried under the states of great Kingdomes, to destroy them and blow them up.

And the Author and Finisher of our salvation, though he was assaulted by profest warre of the chief Priests, Scribes and Pha∣risees, 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 forrein 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 secresie; yet the Prophet saith, that God looketh on, he beholden all the conveyances both of Projection and Executi∣on; and that is it which amazeth the Prophet, that God who loveth not treason, should look on and behold it in all the ingresse and progresse of it, and not stop it.

Beloved, we have a lesson from hence.

The Lord seeth treason. [Doct.]

Not only the great treasons wrought against States and King∣domes, but the particular falshoods 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 Gods government of the world or any over-sight, or any forgetfulnesse, 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 thieves come in the night, and break open a way into mens houses, gather together and rifle, and carry away their goods.

He seeth 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 be∣times, sometimes he letteth them go on to the very moment of execution, yet then he disappointeth them: but sometimes he looketh on, and seeth them performed and hindreth 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, hindreth not a fault, commands it; and for man it is a true rule, that all the evil which we might have hindred 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 then he, and God holdeth his tongue. That is, the Chaldaean who worship∣peth strange gods, devoureth the Iews the Posterity of Abraham, who though they be much too blame, yet they are more righte∣ous then Chaldaeans, and God seeth 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 extasie 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 slipt.

Our experience showeth us much more for the wicked sons of Belial, the moths of our Common-wealth, 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 Common-wealth, and made more righteous men then they their prey, assaulting their goods, their liberty, and peace of life, disturbing their honest cal∣lings 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 politick 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,* 1.203 Wickednesse pro∣ceedeth from the wicked.

This is wickednesse 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 then 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 shew of Religion, or the worship of God; hating and touching and biting will not serve nor satisfie they must de∣vour and destroy.

Salomon saith, The tender mercies of the wicked are cruell, vi∣scera crudelia,* 1.204 cruel bowels:

The wicked is ever the devourer; observe it as a fure rule; that Church or that Common-wealth which devoureth and maintain∣eth slaughter and effusion of blood, is the Synagogue of the wicked.

The true Church is no smiter, no traytor, no plotter, no abet∣tor of invasions; it was ever true Arma Ecclesiae preces & lachry∣mae, the weapons of the Church are prayers and tears.

The Church of Rome, the mother of murthers, and nest wherein treasons breed, the nurse of Iesuites, the incendiaries of Christendome, the mint of facinerous Machinations, the Cathe∣dral and dogmatical defenders of the lawfulnesse of any thing that is done for their own good, hath discovered her self to be Antichristian by this infallible mark of cruelty; She is a de∣vourer.

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 devoure them that were then more righteous then they.

It is the Religion of Rome that digged the vault, that hired, that fraighted 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 then 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 Governour.

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 dragge, which sheweth a full devouring, as in Isay,

I will sweep it with the besome of destruction saith the Lord of Hosts.* 1.205

Compare this text with that of Joel.

That which the Palmer-worm hath left, hath the Locust eaten;* 1.206 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 easie 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 cru∣elty to her children, that when the spirit of God hath so labour∣ed 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 un∣derstanding 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 wisedome of God to be learned out of the natural and moral ways of life; [Note. 2] as the storke for naturall 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 Common-wealth.

When we see Fishermen cast in their nets; thus do the oppres∣sors 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 seeth, to behold therin either the goodnes 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 re∣present to it self 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 towring fouls of the ayre 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 expresse the unhapinesse of a People to be without a ruler; and therefore Anabaptists are wise polititians, that would have no Magistrate, but the punishment of the Iews 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 Plain∣tiffe, and the godly defendant. The wicked compasseth about the righteous, therefore wrong judgement proceedeth.

Better no rulers at all then such as David describeth, Thou seest a thief and thou consentest with him: a Companion of thieves whose Iustice 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 Common-wealth.

5. Observe also here the outrage of the ungodly when they finde any way open for their violence; [Note. 5] for they come in like a floud that hath made it self way through the weak banks, and de∣luge all.

Here is Angle and Net and Dragge, as before, The wicked compasseth about the righteous; which way shall the righteous escape? As if aman did fly from a Lyon, and a Beare met him, or went in∣to an house and leaned his hand on a wall and a Serpent bit him:* 1.207 This made David so earnest with God not to fall into the hands of man.

There is nothing more cruel then 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 hornes of these buls of Basan, the hornes of these Unicornes, the tusks of these wild Boars, the pawes of these Ly∣ons and Bears are mentioned in Scripture often to expresse the the fury and outrage of the wicked,

As Edom cried in the day of Jerusalem, Rase it.* 1.208 If the foun∣dation 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 lawes 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 seeth it hath pure eyes, and hath a right hand that will finde out all his enemies.

Amos will tell us that God hath his Angle too, and his Net, and his Dragge.

I saw the Lord standing upon the Altar,* 1.209 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 de∣livered.

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 hide themselves in the top of Carmel, I will search, and take them out thence; and though they be hid from my sight in the bottome of the sea, thence will I command the Serpent and he shall bite 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 evill and not for good.

Let us not be discouraged; for the Wiseman saith comforta∣bly to us;

If thou seest the oppression of the poor, and violent perverting of judgment and justice in a Province,* 1.210 marvel not at the matter; for he that is higher then the highest regardeth, and there be higher then they.

Our Common-wealth grew foul, the hand of the oppressor was stretched out, and they that pretended to be the Physitians 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 Pa∣triots 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 judgment yeelded wormwood, & ecce clamor, and behold a cry, even the loud voyce 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 gra∣cious promises that we shall see Religion better established, and Justice better administred, the moths that fretted our garments destroyed, the Caterpillar, the Canker-worm, and the Palmer∣worme, the Projectors of our times that devoured the fruits of the earth, and drew the breasts of the Common-wealth dry into their own vessels, both detected and punished; yea that we shall see Ierusalem in prosperity all our days; it is the musick of the voyces of both Houses of the Parliament, and he that is rector Chori, the Mr. of the Quire, doth set for them both,

Let Peace be within thy wals, and plenteousnesse within thy Pa∣laces.

This fils 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 a∣mongst us; he hath but tarried a time, till the abominable wick∣ednesse 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 counsell of God in all this.

And God taketh it upon himself, as you have heard before.

Behold yee among the heathen,* 1.211 and regard and wonder marvei∣lously, For I will work a work in your days which you will not be∣lieve.

Lo, I raise up the Chaldaeans, &c.

For though sin brought in punishment,* 1.212 yet Gods 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 wisedome and goodnesse 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 judgments, but a good consci∣ence endeavouring to serve God sincerely; for that either divert∣eth the judgment, 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 finde 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 judgment, thou hast established them for correction.

Only let not us be incorrigible, nor faint when we are rebuk∣ed; for he chasteneth every son that he receiveth.

The fourth grievance is the pride and vain-glory of the proud Chaldeans, exprest in two things

• 1. In the joy of their victories, They rejoyce and are glad
• 2. In their attribution of this glory to themselves, which is self-idolatry.

1. They rejoyce and are glad.

The enemies of the Church have their time to laugh, the Wise∣man 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 bowles, they eate of the fat, and they re∣member not the affliction of Joseph to pity it, they remember it to result over Joseph.

The King and Haman sate drinking together when the Edict was gone forth for the destruction of the Jewes,* 1.213 and then the City Shushan was perplexed.

The grief of the Church is the joy of the ungodly. It is Da∣vids complaint, Yea they opened their mouth wide against me, and said,* 1.214 Aha, our eye hath seen it.

They have Davids deprecation. Let them not say in their hearts,* 1.215 Ah, so would we have it; let them not say we have swallow∣ed them up.

They have Davids imprecation.

Let them be ashamed and brought to confusion that rejoyce at mine hurt;* 1.216 let them be clothed with shame and dishonour, that magnifie 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,* 1.217 Quod capiti, hoc cor∣pori, what was to the head, that to the body; for thus did the Jewes rejoyce in the Crosse of Christ, they had their will of him: it is vox capitis, the voyce of the head,

But in mine adversity they rejoyced, and gathered themselves to∣gether against me.* 1.218

Saint Augustines comfort against this calamity is,

Quicquid faciunt, Christus in caelo est; honoravit ille p••nam su∣am, jam crucem suam in omnium frontibus fixit, which hath refe∣rence to the signing with the signe of the Crosse in the Baptisme of Christians then in the use of the Church.

The reason of this joy in the wicked at the sorrowes of the Church is, [Reason 1] because the wicked do want the knowledge and feare of God; they do not know that God is the protector of the Church; but because they see them in outward things most neg∣lected, they judge them given over of God and forsaken, Davids complaint,

For mine enemies speak against me,* 1.219 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 Gods 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 wayes, they love not, they call not upon God; Charity is a Theological vir∣tue; where there is not true Religion, there can be no true love.

I am sure this is a true Rule in Divinity, whatsoever humane policie 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.* 1.220

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 termes of contradiction, it is not possible to fit them with a girdle.

This point is thus made profitable to us.

1. For our selves, seeing Religion is the best bond of brother∣hood, [Ʋse.] 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 bodyes can disagree one with another; the Ora∣tor spake ignorantly of the union of affections by the same Coun∣try. Patria omnes in se charitates complexa est. the love of chari∣ty 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 for∣raine venome and poyson to corrupt the affections of the natu∣ral subjects of their Soveraign with hatred of Religion and peace.

That is only true of Religion, for that so sweetneth the affecti∣ons 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 beare for one anothers sakes, and to put up at one

anothers hands many things; to forgive not seven times, but seven∣ty times seven times.

For the true Church, as Bernard saith, doth suspendere ver∣bera, producere ubera, hide the rod, and lay forth the breasts.

2. For our children we must instruct them betimes in the know∣ledge and fear of God, that they may learn the doctrines of pi∣ety & charity, and may be taught to be members one of another.

3. This fetteth a mark upon the enemies of God; because where there is strife and envying, where there is hatred and ma∣lice, are not they carnal?

If it be our duty to rejoyce with them that rejoyce, and to weep with them that weep; they belong not to the fold of Christ, that rejoyce at the weeping, or weep at the rejoycing of their bre∣thren.

4. This declareth the vanity of the joy of the world; for seeing their rejoycing is evill, it cannot be long lived; and there∣fore 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 wo to them that laugh here for their Harp shall be turn∣ed into mourning, and their Organs into the voyce of them that weep, but blessed are they that mourn, for they shall be comforted▪ and the time shall come when they shall rejoyce over them who have joyed at their paines; and rejoyce over her O heaven, and ye holy Apo∣stles and Prophets,* 1.221 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 Jewes who gave them strength to fight, and who gave them victory; there∣fore they burne incense to their own nets, and kisse their own hands, and thank themselves for all.

Here is the growth of iniquity; for first they exercise all cruel inhumanity against the Jewes, then they rejoyce 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 injuri∣ous to God, and most dangerous to men, for they that have any natural notion of the Deity, know that the whole glory of all atchievements belongs to that supreme power which ruleth all.

In the great consultation wherein Xerxes made a Proposition of warre against Greece, having a special grudge at the Athenians,* 1.222

Mardonius was an earnest perswader to the attempt; but Ar∣tabanus the son of Histaspes, the Uncle of Xerxes the King, a grave, aged man, disswaded it.

His great argument was drawn from a consideration of the danger of greatnesse 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 nemi∣nem 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 vaine 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.* 1.223

They that worship strange gods, and do ascribe all their faire betydings to them, do commit Idolatry, and sin grievously; yet these do confesse a Deity, and acknowledge the power, though not the person of God in supreme agencie; 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 it selfe the glory of pros∣perous successe.

And let men take heed of this temptation,* 1.224 for it is flattering and fair-spoken, 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 our selves is well termed vanity; for nothing can be more empty and voyd then it is; and it is as well called lyes; for nothing can be more untrue then that we should be able as of our selves to do any thing for our selves.

The danger, Least if I be full, I deny thee, and say, who is the Lord?

Here be two things in the Chaldaeans, which Iob doth protest against, and imprecate himself if he be guilty of either of them.

The former evil,* 1.225 If I rejoyced at the destruction of them that hated me.

And this,* 1.226 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,* 1.227 for I should have denied that God that is above.

It is Saint Gregories note upon that text. Per manum o∣peratio, 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 hea∣ven the twenty foure Ellers cast their Crowns before the Throne;* 1.228 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 our selves Gods glory, this is Jobs judgment is iniquitas maxima, the greatest iniquity: for peccatum ex infir∣mitate spem non perdit, sin of infirmity loseth not hope, but pre∣sumption destroyeth hope utterly, and so faith also, for faith is the ground of things hoped for.

Against this let us heare the Apostle: Let us not be desirous of vain-glory.* 1.229

This is that dangerous sinne of pride, which doth put our selves into the place and roome 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 disci∣ples returned to him,* 1.230 and said, Lord, the devils are subject to us through thy name, Christ answered,

I beheld Satan as lightning fall from heaven. Greg. Ʋt in di∣scipulis suis elationem premeret:* 1.231 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 our selves by an humble and true Confession, that of our selves we areable for no good work; I do not say to de∣merit God, but not to do our selves any good; the wisedome

that guideth us is from above, the strength that enableth, us is dextra excelsi, the right hand of the most High; this shews 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. [Ʋse.]

• 1. Because it trespasseth that same primum & magnum man∣datum, the first and great Commandment; for it robbeth God of his glory, and assumeth it to our selves; 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 mans own wil the rule of his actions, and not the wil of God: which maketh us the Prae∣varicators of the second like Commandment to the first, diliges proximum sicut teipsum, Thou shalt love thy neighbour as thy self.
• 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 seeth that we employ his talent to our own advantage, he will surely take it from us, seeing he took from him that employed not his talent 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 worser then self-opi∣nion; we esteem one poor and proud very odious, and such are they that ascribe any thing to themselves; because we are not able of our selves, to think, to move, to live, to subsist, without our God.
• 7. There is no vice that pleaseth Satan better then self-confi∣dence; for that quitteth Gods part in us, and separateth us from God, which is all that Satan seeks; for then he hath sure possessi∣on, and all that he holdeth is in peace.
• 8. A proud man that ascribeth all to himself must needs be un∣thankful. I may stirre 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 imputati∣on, 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 our selves, what we were by Creation what we are by our sal, for so we shall find how poor and impotent we are in our selvs, how we have no strength to do any thing, but we are debters to God for all, all that we have is borrowings; 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 weaknesse, our wisedom is folly, our friendship with the world enmity with God.
• 2. The clearest mirrour to behold our selves 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 Holinesse, and Wisedome, 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 shal perceiv wherfore we are made, namely to live in the obedience and service of our Maker, to bestow all our time con∣stantly therein, even to the end, to glorifie God in our bodies and in our souls.

  We shal 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 com∣mitting 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 joyneth two Precepts together, which do sweet∣ly serve to exercise a Godly and Christian life. Pray continually:

in all things give thanks; which do shew 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 hils, so our eyes must be ever to those hils.

It is not bread that man doth live by, but by every word that pro∣ceedeth 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 Christs 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 non nobis, non nobis, twice he putteth it from our selves, 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 nati∣on, 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 lingring afflictions which gather increase of strength by time, do threaten final ruine, whereas vio∣lent 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 vain-glory of their Conquests. The point here confiderable, 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 flesh't in the blood of men, can make no spare thereof: there is oculus in sceptro, but not oculus in gladio, an eye in the Scepter, not in the sword.

Agags sword made many women childlesse.

The growing Monarchies ruined all before them as they went, and overflowed all as a deluge; nations and kingdomes that pre∣vented not sacking and destruction with timely dedition, perish∣ed before them.

But it is a signe of an unestablish't 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 san∣guinis fratris tui clamat de terrâ, the voice of thy brother cryeth from the earth.

This makes all that love the gates of Sion, and take pleasure in the prosperity of our Ierusalem, 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 then common men; which doth bear them out in murthers, and legitimateth Massacres for the safety and increase of their Church.

2. It is wisedome 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 rejoyce and be glad.

They are like to grow very proud upon it, sacrificabunt lagenae suae, &c. 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 bloud.

Ezcchiah hath the name of a good King; he prayed to God, Let there be Peace, or as the Kings Pible 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 designes 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 po∣sterior dies, the latter times will be the worser. The best reme∣dy 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 Tow∣er, 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 Prophets grievances, and it containeth two parts.

• 1. The Prophets 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 wrastled with him, doth resolve,

I will stand upon the watch, and set me upon the tower, alluding to the military practice of souldiers, who appoint some in some eminent place to observe the enemie, and to give timely warning of their doings.

And seeing God hath declared himself an enemy to the Iews, by all those evils which he hath threatned to bring upon them, the Prophet watcheth him, and attendeth to receive further ad∣vertisement 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 spake

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 Mar∣gent 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 under∣taking the cause of the Church, and sustaining the Persons of all his afflicted brethren, for whose sakes, that he may satisfie them, and for Gods sake whose Minister he is, that he may know how to maintain to them the cause of Gods Wisedome and Iustice, he doth now attend Gods 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 then had accesse to him immediatly, 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 leasure, and to expect his answer. So David in his own case, I will heare what the Lord God will say unto me.

These words do wel expresse the whole duty of a faithful Pro∣phet, and Minister of the Word, consisting of two parts.

• 1. His information of himself, implet cisternam he fils the Cistern.
• 2. His instruction of others, for then he will turn the Cock.

In the first observe,

• 1. His wisedome: 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 patient expectation: I will set me upon the tower.
• 4. His holy care, to see what will be said to him.

1. His Wisedome.

He will take his information from the mouth of God; teach∣ing us,

That the faithful Minister of God must speak only in the Lords 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 shal give him to speak more or lesse.

This is our wisedome and understanding, to take our light from the father of lights, to gather our wisedome from him that is wisest, Whose foolishnesse is wiser then man, as the Apostle telleth us.

1. Because of our nature which is corrupt, [Reas. 2] so our reason and judgement; subject to errours 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 Da∣vid a fit person to undertake it.

But God directed him to repeal that Commission, and to as∣signe that work to Salomon Davids sonne.

2. Because we are Ambassadors from God; [Reas. 2] and Ambassadours go not of themselves, but are sent; and they must remember whose Persons they beare, and be careful to speak according to their instructions.

• 1. This as it is a direction to us to limit our Ministry, [Ʋse.] that we may not do more or lesse then our erand;
• 2. So it is a rule for you to whom we are sent, to receive or refuse our Ministry, accordingly as you shall justifie our Preach∣ings by the Will of God, revealed in the sacred Canon of Scrip∣ture; 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 do∣ctrines of men, you may say to him as Nehemiah did to San∣ballat

There are no such things as thou sayst, but thou feinest them out of thine own heart.* 1.232

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 Lords har∣vest, who come unsent, and bring not their Sickle with them, they will work without tools, and they will teach before they have learnt.

Like the foolish Virgins, they would spend of the wise Vir∣gins oyle, they do sapere ex Commentario, and take their Ser∣mons upon trust, hearkning 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 with∣out 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 domi∣nus 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 illu∣mination of his own understanding, or else his Trumpet will ne∣ver 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 no∣bis, God is in us; they do not flatter us as they did Herod, and we shall never die of the wormes 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;* 1.233 because when ye received the Word of God which yee heard of us, yee 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 accesse to him, that the Prophet had to re∣ceive immediate instructions from his own mouth: But Christ saith,

Sicut misit me Pater: it a & ego mitto vos, as the Eather 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,* 1.234 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 wherwith God fed the fathers before the incarnation of Christ, when the Veile 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 Sonne of God in the Gos∣pel, the Veile of the Temple being torn from the top to the bot∣tome, 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 un∣to 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 wisedome 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,* 1.235 or of mans 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 Gods word to Ezechiel, Ezek 3.17.

Sonne of man, I have made thee a watchman unto the house of Is∣rael: 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 Margent of the Kings 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 faithfulnesse 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 burthen of this care to keep watch is exceeding great.

A necessity is laid upon me, and wo 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, Inno∣cens sine Sermone Conversatio, quantum prodest exemplo, tantum no∣cet silentio.

2. Some will sometimes give warning, but they cannot always watch. Preach learnedly when they preach, but they have not learnt out all their lesson of the Apostle: Cave tibi & doctrina: in his Persta 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Continue in these things, it requires incum∣bency 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 watchmans 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 soundly: this Prophet promiseth to stand in readinesse for action and executi∣on of his charge.

Beloved, many will not beleeve it, but we feel it, if we make conscience of our duties in our calling that our vocation is labori∣ous; this watching in all weathers, and this robbing of our tem∣ples of their timely rest, to attend the watch over your souls, as those that must give an account to God for our selvs and for you, is an honourable burthen, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Who is sufficient?

1. Vigilat hostis, The enemy watcheth, he compasseth the earth

to and again, he goeth about like a roaring Lyon; he is ever ei∣ther reaching out an Apple of temptation, as to Eve; or stretch∣ing our an arme of provocation, as to the blessed Virgin: gladi∣us 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 surpize you not.

Custos Israelis non dormit, the keeper of Israel slumbreth not. Alexander lies down to sleep without fear, because he leaves Par∣menio 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.236 as unbeleevers. Lyranus, qui sunt increduli; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such as are left out of the Church, and out of Gods fold to the world, let us not sleep so: how then?

1. Before our sleep let us take Davids example for our Donec until. I will not give sleep to mine eyes, nor slumber to mine eye∣lids, untill I finde out a place for the Lord; that is,* 1.237 saith Augustine Donec inveniam locum Deo meo in me, till I finde 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 doore 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 Davids care.

This is our Donec, untill; till we have done our especial ser∣vice to God, which concernes us in our Calling; let us not think of sleep till we have consecrated our selves as temples for the Ho∣ly Ghost to dwell in.

2. Let us in sleep take the example of the Church, I sleep, but my heart waketh, it is the voyce of my beloved, saying, open to me.* 1.238

That is, let our sleep be moderate, so sanctified by our prayer, that we may say with the Church.* 1.239 By night on my bed I sought him whom my soul loveth.

Thus doth the faithfull Watchman of Israel take heed to him∣self and to his doctrine; to himself and to his flock, as the Shep∣herds 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 finde so doing.

3. His patient expectation. I will set me upon the tower, and will watch to see.

God doth not alwayes reveale himself and his will to his Mi∣nister, he must tarry Gods leasure 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 dan∣ger 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,* 1.240 and for me that utte∣rance 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,* 1.241 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 our selves only, but for you; and whensoever we come into a Pulpit, your thoughts must be ready to say to us as Cornelius did to Pe∣ter, Now therefore we are all here present before God to hear all things that are commanded thee of God.* 1.242

The care imposed on us is greater then 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,* 1.243 and submit your selves, 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 weaknesse; for we stand upon the Tower, and suffer many

a blast which cometh not neare you.

No sort of men lye so open to Satans force and fury as we do; he vexeth us with all his stormes.

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.* 1.244

God sent the angel of Satan to buffet Paul: When Christ li∣ved a private life, little is said of him: but so soone as he was baptized, and entred into the execution of his ministry, he was tempted of Satan in the wildernesse forty dayes together.

It was the policy of the King of Aram to bend all his forces against the Captains of the Lords Army.* 1.245

We are not able of our selves to think any thing as of our selves, all our sufficiency is of God who hath made us able Ministers.* 1.246

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,* 1.247 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,* 1.248 that for the gift be∣stowed upon us, by the means of many persons, thanks may be given by many on our behalf.

The Apostle doth confesse that our gifts are bestowed on us by the means of many persons, by the prayers and supplicati∣ons of many of Gods good servants.

Therefore that we may stand it out in all weathers, that we be not idle and drowsie 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 up∣on 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 loosing. Many obser∣ving the state of the Church, and seeing the best men on earth suffer most, and possesse least; and beholding the wicked and un∣godly gather all, live in peace of the world, in fulnesse, heaping up riches, rising to honours, and having the monopoly of this life present, have staggered in the faith of Gods providence.

Davids feet upon this slippery ground had well-nigh slipt, and there were some that professed it

It is in vaine to serve God;* 1.249 and what profit is it that we have kept his Ordinance?

And now we call the proud happy, yea they that work wickednesse are set up, yea they that tempt God are delivered.

Therefore it is high time for the Prophet to seek his informa∣tion 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 suc∣ceeded with the ungodly of the earth.

When I thought to know this, it was too painful for me,

Ʋntill I went to the Sanctuary of God:* 1.250 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 opposi∣tion, much injustice here in our land, that the Common-wealth groaned under the burthen thereof.

The wayes of God are not like our wayes; 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 trans∣gressors, 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 lanthorn; now his eye∣lids do begin to try the sons of men, and the joyful Church and Common-wealth cry to him, saying,

Gird thy sword upon thy thigh O most mighty,* 1.251 with thy glory and thy majesty,

And in thy Majesty ride prosperously,* 1.252 because of truth and meeknesse and righteousnesse, and thy right hand shall teach thee terrible things.

2. His instruction of others.

He will not only hearken to satisfie himselfe, but he will fur∣nish himself from the mouth of God with answers, to satisfie them that shall dispute and argue with him against the Provi∣dence 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 up∣on the Jews, did argue the matter with the Prophet, and all those former grievances they objected as arguments against Gods Government of his Church.

The Prophet holdeth the foundation, and seeketh to inform himself, how he may be able to maintain the same against oppo∣sition 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 wisedome 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 pre∣vaile 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 sini∣ster opinions, as we find in David in this very case;* 1.253 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.* 1.254

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 e∣qual 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] * 1.255 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 inven∣tions 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, [Ʋse 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 Peoples Oratours to plead their cause with God, so are we Gods Oratours to defend him against the corrupt and perverse cen∣sures of men, by proclaiming his constant Justice, and Wisdome, and truth, and by teaching them; as the Psalmist saith, He will not suffer his truth to faile.

We need not strain our selues much for this; for wisedome will be justified of her children, and he whom we defend against the calumniations of prophane, or against the distrustfulnesse of the ignorant and weak, will fill our mouths with arguments in his own defence.

Job saith to his friends,* 1.256 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.

Its enough that we rest in this principle of undeniable truth, Su¦rely God is just, & there is no unrighteousnes with him; as Abraham,

That be far from thee to do after this manner, to slay the righte∣ous with the wicked,* 1.257 and that the righteous should be as the wicked, that be farre 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, [Ʋse. 2] wisdome and truth of God, that they may rightly know God, and sincerely love him, that if any thoughts of distast of Gods Go∣vernment, or distrust of his Justice, shall arise in their hearts, they may presently call to remembrance our pleadings for him, and confesse 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 bely us to God, as he did Job, when he said Job served not God for nothing; but there is no great danger in it,* 1.258 for he knows Satan to be a liar and a murtherer; and he needeth not that any should testifie of man: for he knoweth what is in man.

[ 1] It is a dangerous suggestion when he shal belie God to us, First, either flattering us with an overweening of his mercy to encou∣rage sin, as when he told Evah, You shall not die at all. Secondly, [ 2] Or shall affright us with the terrour of his Iustice, as if there were no ••ope of favour, as he did to David, setting some awork to tell him, Non est tibi salus in deo tuo, there is no help for thee in thy God. Thirdly, or shall taxe to us the Government of God, as if he were either negligent of the affairs of the sons of men, or ig∣norant altogether of the sufferings of his Church, or partial in administration of Justice, or directly unjust in suffering his own servants to be opprest with the injuries of men.

The Minister must diligently preach, the hearer must reve∣rently hear, and faithfully believe the truth concerning the Provi∣dence of God, or else all Religion will sink and want foundation.

Vers. 2. And the Lord answered me, and said, Write the vision, and make it plaine upon Tables, that he may run that read∣eth it. 3. For the vision is yet for an appointed time, but at the end it shall speak and not lye: though it tarry, wait for it, be∣cause it will surely come, it will not tarry.

HEre begins the second part of the chapt. which contains the Lords answer to the Prophets 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 wrastling and stri∣ving of his spirit and inward man: neither do I think this answer of God was audidle, presented to the eare, but by some secret divine illumination suggested.

And where he saith, The Lord answered and said.

These phrases do expresse so plain an answer, as is made in conference between man and man.

Write 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 concerne others that he may inform them, God addeth, Make it plain upon Tables that he may run that readeth it.

That is, write my answer in a Table in great Characters, that though a man be in haste and run by, yet he may read as he run∣neth, shewing that he was desirous to satisfie all such as the Pro∣phet spake of before, who should argue against him.

As out manner is to fix publike Proclamations and Edicts on wals▪ or on Posts in ways of common passage, that any Passen∣ger 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 expresse it, that every one of his People may receive infor∣mation 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 wisedome and purpose of God deter∣mined when it shall be fulfilled.

At the end it shall speak and not lie] That is, in the time prefix∣ed by Almighty God it shall take effect, and the counsel and de∣cree of God shall be executed: For God that hath promised can∣not lie.

The answer of God is full as it after will appear, and doth not only clear the Iustice of God in the present cause of the oppressed Iews against the Chaldaeans, but it maketh a further and more general overture of Gods decree, against all unrighteousnesse and ungodlinesse of men, so that this Prophecy shall not only com∣fort that Church and those times, but it is directed to the perpe∣tual use of the Church in all the ages thereof. He therefore ad∣deth, Though it tarry wait for it, do not think by any importuni∣ty to draw down the judgements of God upon the ungodly, or to hasten the deliverance of the Church; God doth all things tem∣pore suo in his time, and the servants of God must tarry his lea∣sure.

Because it will surely come it will not tarry] He giveth assu∣rance of the complement of his Will in the proper and prestitute season thereof, which nothing shall then hinder.

The parts of this text, containing Gods direction given to his holy Prophet, are three.

• 1. The care that God takes for the publishing of his Wil to the Church, vers. 2.
• 2. The assurance that he gives of the performance thereof in the time by him appointed;
• 3. The patient 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, [Ʋse 4] and Josephus doth report a tradition of the He∣brews

for writing and graving before the flood; I hold it pro∣bable that both Scripture and Sculpture are as ancient as the old world.

I will not question Josephus his Record of the two pillars, ere∣cted 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 expresse a perpetuity of re∣cord by writing. In the case of Amalek,

Write this for a memorial in a book.* 1.259

Iob. O that my words were now written, that they were printed in a book,* 1.260

Graven with an iron pen,* 1.261 in lead and in the ink for ever!

Isay the Prophet. I heard a voice from heaven, saying to me write, all flesh is grasse.

Ioh. 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Thus hath God revealed himself to his Church,* 1.262 both sufficient∣ly, that we need no more knowledge for eternal life, then what is contained in Scripture, and so clearly that the word giveth un∣derstanding 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 in∣spiration: and Gods 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.* 1.263 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, Iarod, Henoch, Methusalah, and Lamech the father of Noah.

And Noah lived with Abraham 57 years.

But after the flood when the Church in the posterity of Iacob encreased, and no doubt had many corruptions by dwelling in Aegypt; then was Moses appointed both to be the deliverer of the People of Israel from Aegypt, and to be the Penman of God, to write those things which God would have to remain in the Church for all succeeding times, and after him successively holy men wrote as they were inspired.

And a better Argument we cannot give for the danger of un∣written traditions, which the Church of Rome doth so much commend even above Scripture, then this.

God saw that men had corrupted their ways, and he found the imaginations of mens hearts only evil continually, and that the Church was a very few: therefore he stirred up Noah to be a Preacher of righteousnesse in whom the light of truth was pre∣served; he destroyed the old sinful world, and by Noah and Sem; he began a new Church to the restored world.

Yet after Noahs death the worship of strange gods were brought in; so that to heal this grief, and to prevent the danger of traditions, God caused the Word to be written by holy men, for the perpetual use of his Church, whose books were faithful∣ly preserved in all ages thereof.

Then came the Sonne of God, and he left his spirit in the Church, to lead the Church into all truth, by which spirit the New Testament was endited and written.

So that now all things necessary to salvation are so clearly re∣vealed, 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. Ma∣ny of their great learned men write both basely and blasphe∣mously thereof.

But they are not agreed upon the point: for.

Scotus, Gerson, Oecam. Cameracensis, Waldensis, Vincentius

Lerinensis, do all confesse what we teach of the sufficiency of Scripture, as the learned Deane of Glocester, Dr. Field l. 3. de Eccoles, c. 7. hath fairly cited them.

And Dr. White in his way of the Church, addeth Tho. Aqui∣nas, Antoninus Arch-bishop of Florence, Durandus Alliaco a Car∣dinal, Conradus Clingius.

Peresius Divinity Reader at Barcilena in Spain, and Cardi∣nal Bellarmine: Of whom Possevinus writeth, that he is one of the two that have won the Garland. De verbo Dei l. 1. c. 2.

Sacra Scriptura regulae credendi certissima & tutissima est: Per corporales literas quas cerneremus & legeremus, erudire not voluit Deus.

Writing against Swenck field and the Libertines; this is a legal witnesse. Pro Orthodoxo heretici testimonium valeat.

I know to whom I speak, and therefore I forbear the Polemi∣cal bands of arguments to and fro upon this question, which in print and in English is so fully and learnedly debated.

Our lesson is, seeing Gods care of his Church, for the instru∣ction thereof is here exprest, in commanding his revealed will to be written, that

God would have his Church to be taught his ways in all the ages thereof. [Doct.]

1. Because the ways of God, [Reas. 1] and the saving health of God cannot be parted; none can have the saving health of God with∣out the knowledge of his ways, no ignorant man can be saved: it is said of Christ,

By his knowledge shall my righteous servant justifie many,* 1.264 per scientiam, qua scitur.

Therefore Davids Prayer is, That thy way may be known upon earth, thy saving health among all nations.

2. Because the promise of God doth run in semine, [Reas. 2] in the seed;

I will be thy God, and the God of thy seed. Our children are the Lords inheritance: his care extendeth so farre.

That yee may live,* 1.265 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.* 1.266

3. For his own sake, [Reas. 3] that his Wisdome, Power and Iustice may be known to men, that they may be able to plead the cause of

God against such as either ignorantly through unbelief, or ma∣liciously 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 Iu∣stice against all strife of tongues, that the name of God be not evil-spoken of.

To make profit of this point. [Ʋse. 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 pur∣pose both the voice and the pen of holy men; for he spake by the mouth of all the holy Prophets since the world began, and holy men wrote as his spirit directed them.

Let him that hath ears to heare, heare quid Spiritus,* 1.267 and seek yee out the book of the Lord and read: but then adde this caution; Who so readeth let him understand. It was Philips question, sed in∣telligis quod legis?

Seeing God hath written to us, [Ʋse 2] and the whole body of holy Scripture may well be called Gods Epistle or Letter to his Church, let us bestow the reading of Gods letter. St. Augnstiue saith.

Quae de illa Civitate unde peregrinamur venerunt nobis literae, ipsae sunt Scripturae.

It was St. Gregories complaint of Theodorus,* 1.268 that he was so o∣ver-busied with secular cares.* 1.269

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 a∣live in the world, hath employed the Presse in all sorts of here∣sies, in all sorts of idle and lascivious, false and dicterious, slande∣rous and biasphemous books.

The remedy is to refrain such readings, and as Dr. Reynold tels Hart his adversary, that he hath no book allowed him to read but the Bible.

It is likely then that he is perfect in that book, and that Phy∣sitians do well when they find their Patient surfeited with too

much variety of meat: to confine him to some one wholesome dyet.

So shall we do well to limit our selves to the reading of Gods letter, and know his mind; for he is wisest, and the wisedome that we shall gather from thence is wisedome from above, it is able to make us wise unto salvation, as the Apostle saith.

3. Seeing God teacheth us by Scripture, [Ʋse. 3] we must learne to carry a reverent opinion of Gods written Word, and to esteem it as Gods great love to his Church, and as the means ordained by him to bring us all to him. Therefore David saith in one Psalme,

In God will I praise his Word,* 1.270 vers. 10. twice. He had rea∣son for it: For thy Word hath quickened me.

This word is now written;* 1.271 and whatsoever things are written, they are written for our learning, that we through patience and comfort of the Scriptures,* 1.272 might have hope.

It was Christs shield by which he bore off the firy darts of Sa∣tan discharged against him in the wildernesse, Scriptum est, it is written; they that know not the Scriptures know not the Power of God: this is a sure word, because it is upon record from the Spirit of God, the charter of our heavenly inheritance.

2. It must be written plain, so that not only he that comes of purpose may read it, but even he that comes along by it may read it as he goes.

When we come to examine this writing, we shall finde it to contain the summe and abridgment of the whole Bible, and all that is written may be referred to it.

From this no man may be excluded, none forbidden to read it, it must be set forth to publike view, & put into the common eye.

This sheweth us that are the Ministers of the Word what our work is, [Doct.] to write the Word of God in a faire and legible hand, in great characters, that is, to open to the Church of God the whole counsel of God.

[Reas. 1] 1. Because this is the Lanthorne to mens feet, and faith com∣eth by hearing and understanding this; and this is the office of our ministry; none can be saved but by our Ministry; for this we have the great title of Saviours given us in holy Scripture.

And seeing the Apostle saith, God would have all men to be sa∣ved,

and come to the knowledge of his truth; that is, saved by com∣ing to that knowledge: we must be faithful, we must hide none of this light from men.

Christ gave a full Commission to his Apostles, go ye into all the world, preach ye to every creature.

Saint Paul saith, woe is me if I preach not.

2. Because there is a natural blindnesse in man, [Reas. 2] and the god of this world by outward temptations, & our-own inward cotrup∣tions do cast so thick a mist of darknesse before our understand∣ings, that the natural man doth not well discerne those things which are of God; therefore as decaied sight is helped by a faire and great letter; so by our easie and familiar handling of the holy Scriptures, we must labour to help the weak understandings of the ignorant.

3. We must consider the true end why God gave his word, [Reas. 3] both spoken and written in Scriptures.

The word was given to profit with all, for so saith God;* 1.273 as the raine cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth, and bud, &c.

So shall my word be that goeth forth from my mouth,* 1.274 it shall not returne unto me void.

It doth no good on stony ground, where it is not received in, nor where it is kept off from falling upon any ground.

It must be our care to see that the seed be good, and fit for the ground where it is sown, that it may come up again in fruit.

And because some have weak eyes, we must write very plaine characters; and because some have runing and gadding wits, we must write so as they that run may read.

This teacheth the minister to have a special regard of his audi∣ence that they may profit by his ministry; [Ʋse. 1] for we are Embassa∣dours from God to man, let us deliver our message so as man may know what the good and perfect will of God is.

Words thus spoken do more good as the Apostle saith in the Church then 100 spoken in strange tongues.

Saint Bernard saith, that it is better apta then alta sapere. Christ our Master that set us awork, and whose 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we are, told his Disciples Multa habeo vobis dicere,* 1.275 sed nunc non potestis porta∣re,

I have many things to say,* 1.276 but you cannot bear them now. It must be our discretion to let our preachings run like the waters in Ezekiel, which were at first going into them up to the ancles, then to the knees, then they rose up to the loynes, then they grew fit only for good swimmers.

And it must be your discretion that are hearers of our preach∣ings, to remember your own measure, and Christs rule, qui potest capere capiat; let no man 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be over-wise, nor exercise himself in things too high for him; let not such as be meer wa∣ders adventure to swim in deeps, but content themselves in those sholes where they may have sure footing, till God the giver of wisdome do reveale more to them.

They preach most profitably to a mixt auditory consisting off se∣veral scantings of understanding, who serve them all as Josephs brethren were served in Pharaohs house,

The eldest according to his age,* 1.277 and the youngest according to his youth.

That the weakest understanding may gain some light, the weak understanding may gain more light; the good understanding may better it self, and the best may not think the time lost. To make rough things plaine, and to write in a full hand and a legi∣ble character.

This is Gods own manner of teaching,* 1.278 as he saith, I am the Lord thy God, which teacheth thee to profit, which leadeth thee by the way that thou shouldest go.* 1.279 And Saint Paul saith, This I speak unto you for your own profit.

2. [Ʋse. 2] Seeing God would have his word so fair written, that he that runneth might read, we are taught the power and efficacie of the word plainly delivered; they that run and have something else to do and think on, yet cannot escape the power of this word, they shall read this writing although it be in transitu, in passing by.

Belshazzar was a runner, for being amongst his cups, and drinking in the vessels of Gods house amongst his Princes and Concubines, and praising his own Idol-gods, he saw an hand∣writing upon the wall, it was so fairly written, that he could not but read it; and it was so full of terror, that though he had all the means to move delight before him,* 1.280 yet The Kings counte∣nance

was changed, and his thoughts troubled him, so that the joynts of his loynes were loosed, and his knees smote one against another.

The messengers whom the Chief Priests sent to entangle Christ in his words, were runners; they came with purpose to do Christ wrong, but his preaching was like a table so fairly writ∣ten, that they could not but read; and they returned, saying, Ne∣ver man spake like that man.

If they that run from the word may be taken thus with a glance upon it, you may soone conceive what effect it may work in those that run to it, that are swift to hear, that hunger and thirst after righteousnesse; 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 pur∣pose 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 Vi∣sion is yet for an appointed time.
• 2. Here is veritas verbi, the truth of the word: it shall speak, it shall not lye.
• 3. Here is veritas facti, the truth of the deed: It will sure∣ly 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 Gods just judgment in the cause of his Church against the Chaldaeans; for he saith the time is appoin∣ted, meaning in his own holy and fixt decree which is un∣changeable.

2. Verbum, the Word.

God will speak his minde by this Vision, and declare what he intendeth against the Chaldeans, and therein he will deal true∣ly and faithfully; for he is truth, he cannot lye.

For these be two Premises or Antecedents to one conclusion, for we may conclude both wayes.

• 1. The Decree of God is past: Ergo veniet, non tardabit, he shall come, he will not tarrie.
• 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 Gods decrees? for he himself will not, I may say truly he cannot change them; for the Apostle saith, he worketh all things after the councell of his will.* 1.281

And the Will of God is himself.

And he cannot deny him self.* 1.282

Neither can he repent, as Samuel told Saul,

The strength of Israel will not lye nor repent,* 1.283 for he is not a man that he should repent.

And if God himself be without variablenesse and shadow of change, his Will being established by his counsell 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,* 1.284 nor counsell against the LORD.

One reason may serve of this Doctrine.

God is equall, infinite in his wisdom, justice and mercie; 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 & poten∣tia, thine is the Kingdom and power: for power without equall proportion of wisdom, must needs degenerate into cruelty.

This wisdom foreseeth all things that shall be, this wisdom decreeth all things that he will do, which his power after in the times appointed, doth performe, 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 repented the Lord that he had made man on the earth,* 1.285 and it greived him at his heart.

So to make Saul King over Israel was a good work, for it was his own choise, yet himself saith, It repenteth me that I have set up Saul to be King.* 1.286

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 numbring the people,

When the Angel stretched out his hand upon Jerusalem to de∣stroy it, the Lord repented him of the evil,* 1.287 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 dye, 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 fel not out so, and the story saith, God repented of the evil that he had said that he would do to them.* 1.288

To all we answer.* 1.289

• 1. That the Will of God, that is, his counsell 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 re∣pent, we say with Chrysost. it is verbum parvitati nostrae accom∣modatum, a word accommodated to our weaknesse.* 1.290

For we are said to repent when we change our mindes; now the God of wisdom and power never changeth his minde, but sometimes he doth change his operations; there is not mutatio mentis, but mutatio dextrae Exclesi, as S^t. 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 greif 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 Signe.
• 2. Voluntas beneplaciti, of his good Pleasure.

1. God doth reveal his ways to the sons of men, and shew∣eth them what he would have them do, and openeth to them the knowledge, and tendereth to them the use of fit means to per∣forme 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 mer∣cy to all, and he doth withall threaten judgment to such as for∣sake their own mercy, as Jonah saith.

And when he seeth 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, then we say he repenteth him of that which he hath either promised or threatned: for clearing where∣of understand.

That God never changeth in promise, or in threatning▪ but on∣ly in things concerning this life; as in all the examples repeated, all those promises and threatnings be used as motives to in∣duce obedience, and therefore they are not absolute but con∣ditionall.

For it is no good argument to perswade a man to be Religi∣ons, and to fear God, abstaining from all the pleasing delights of the world, to promise him his hearts desire, if he know that that promise doth bind God, that whatsoever he do, he shall be partaker of the promise.

And it is no inducement to disswade sin by the commination of judgment, if the judgment must of necessity be inflicted.

Therefore this revealed Will of God is conditionall, and hath

reference to our obedience, and faith, and good life, and use of the means ordained by God and tendered to us.

This is the rule of life, and by this Will is the Church of God governed; for by this he doth reveal himself, both in his word, and in his permissions, and in his operations.

1. God signifieth his Will by his Word; for that doth declare in precepts, prohibitions and examples, what God would have to be done, what not to be done; it revealeth both rewards and punishments; and it useth both promises, and threatnings.

2. God signifieth his Will by permissions, because he declareth thereby, that what he suffereth to be done that he willeth to be effected.

3. By operations; for what God doth, he doth according to his Will.

2. Voluntas beneplaciti, is the secret Will of God reserved in himself, in 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 coun∣sell of God is not the rule of his Will; for there is nothing in God above his Will: but wiling all things to be thus as he hath decreed, he foreseeth in wisdom what he willeth; and therefore the rule is not with God,

This is good, therefore I decree it; but this I decree, therefore it is good.

Now sometimes there seems to be an opposition between these two Wils of God, which is thus reconciled.

The Will of God is revealed to man

• 1. Either for necessary and absolute obedience, as in the whole morall Law of God.
• 2. For probation and tryall; as in the commandment given to Abraham to offer up Isaak, wherein God concealed his secret Will which was to preserve Isaak: and concealed the purpose of his commandments which was to try the saith of Abraham.

So on the contrary; he sent to Pharaoh commanding him to let Israel go, yet it was not his secret will that Israel should go yet: but the commandment was given to convince Pharaoh of hardnesle of heart; and as in Abraham the commandment did

cause him to declare his faith; so in Pharaoh did it convince him of rebellion to the Will of God.

So all our preaching, wherein we perswade repentance and promise life eternal, it serveth to direct all that look for salva∣tion in the way of life: and it serveth to convince the world of unrighteousnesse if they obey not.

The answer then is, that whatsoever God willeth and decreeth voluntate beneplaciti, by the will of good pleasure doth take ef∣fect: What God willeth voluntate signi by the Will signified, not always.

Reply. How then shall I know what to do, seeing the signi∣fying Will of God is my rule, and that seemeth uncertain, and not agreeable to the secret Will of Gods good pleasure?

Sol. Do as Abraham did; prepare to offer thy son; do as thou art commanded, leave the event and the disposition of thy obedience to God, who wil further reveale himselfe unto thee.

Do as Hezechiah did, set thine house in order, yet use the means by repentance and Prayer to prolong thy life.

Do as the Ninivites did, fast and repent, and call upon. the name of the Lord, and try him, as the Prophet saith, Whether h•• will shew thee mercy or not.

But to bring this home to my text, when God pronounceth the Decree of Judgement against the enemies of the Church, and promise••h mercy to his Church, believe him in both; for neither can Gods enemies repent to change the course of his Iustice, nei∣ther can his Church sinne unto death, that he should take his mercy utterly from it.

So then the Argument holdeth strong, God hath said and de∣creed what he wil do against these Chaldaeans, what for his Church; therefore it shall come to passe.

Quest. But if this be true, [Quest.] what need then is there of Prayer? doth it not argue in us a kind of distrust in the favour of God, when we do not take his word, but are still importunate to solli∣cite his favour?

To this our answer is, that this cannot discourage Prayer, be∣cause the decree is past and unchangable; this is the proper foun∣dation of Prayer; for the Apostle saith;

And this is the confidence that we have in him,* 1.291 that if we ask any

thing according to his Will, he heareth us.

So that it is a necessary knowledge before we undertake to pray, to know what is that good, that acceptable and perfect Will of God.

For we not only lose our labour, but we do also offend God, if we ask any thing against or beside his Will: therefore that we might not run into the errour of the sons of Zebedee, Nescitis quid petatis, you know not what you should ask, Our Saviour hath set down a forme of Prayer so absolute, as that we cannot justifie the asking of any thing according to the Will of God that hath not reference to one of those petitions.

Reply. If then we prevail in our Prayers, [Object.] why do we com∣mend Prayer, seeing all events do follow Gods will and decree, and not our Prayers?

Our answer is, that though the supreme agent in all operati∣ons 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 co∣meth to us.

So that the doctrine doth remain firm; Whatsoever God hath promised to his Church, or threatned the perverse enemies ther∣of, that he will surely perform; for the decrees and the word of God are unchangable.

Quest. But when God threatneth me punishment, and de∣nounceth judgement against me; how shall I know whether it be voluntas signi, or bene placiti? is there not an hope left me, that God may repent him of the evil that he threatned?

It is a note of the evil conscience to feare where no fear is, ••e, where there is no cause of fear; an elect man fearing judge∣ment threatned which shall not come near him, feareth where no cause is of fear.

Sol. To this I answer; let not us dispute the Will of God, or search beyond that which is revealed; if God have revealed his Will to us, that must be our guide.

That revealed will hath threatned nothing in us but sin, and sin carrieth two rods about it, shame and feare.

There be two things in a regenerate Elect man.

• 1. A Conscience of his sin.
• 2. Faith in the promises of God through Christ.

So long as we do live, we do carry about us Corpus peccati the body of sin; and as that doth shake and weaken faith, so doth it confirme and strengthen fear.

1. We are taught from hence to believe the Word of God; [Ʋse 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 aemor∣tis 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 be∣lieves verily when he smarts, I shall see the goodnesse of God in the land of the living.

It is a sweet content of the inward man, when the conscience pleads not guilty to the love of sin, though our infirmities mis∣carry us often, that we may say with Nehemiah, Remember me O Lord concerning this, and blot not out the loving kindnesse that I shewed to thy house and to the officers thereof;* 1.292 and with Ezekiah, Remember Lord now I beseech thee how I have walked before thee in truth,* 1.293 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 infirmi∣ties and therefore we cannot rejoyce in our own integrity with a perfect and full joy; yet is it a sweet repose to the heart, when God giveth us peace of conscience from the dominion of sin.

So on the other side believe God threatning impenitent sinners with his judgments; for he is wise to see the sins of the ungodly; he is holy to hate them, he is just to judge them, and he is Omni∣potent to punish them.

Let me give one instance.

The third Commandment in the first Table of the law saith, Thou shalt not take the name of the Lord thy God in vain; what needs any more?

1. Put these two one against another

• ...Thou.
• ...The Lord thy God.

2. Consider what the law concerns, Gods name, wherein standeth

• His glory.
• Our help.

3. What is forbidden, taking it in vaine, and we pray, Sancti∣ficetur, let it be hallowed.

But where all this will not serve; yet this is murus ahenus, a bra∣zen wall, one would think; God doth make yet another fence a∣bout his name, an hedge of thornes. The Lord will not hold him guiltlesse that taketh his name in vaine.

The Lawes of God be unreversible decrees; heaven and earth shall passe, ere one of these words shall sink or lose strength.

Yet the blasphemer feareth nothing; that is a crying sinne in this land; not the houses only, the streets and high wayes resound the dishonour of Gods name; this sin is grown incorrigible.

The Land mourneth because of oaths.

Hoc dicunt omnes ante Alpha & Beta puellae. And beleeve God who cannot lye, He will not hold him guiltlesse that taketh his name in vain.

Thus we may make use of this doctrine, to restraine, if not o∣vercome, and to destroy the dominion, if not the being of sinne in us.

2. For the better rectifying of our judgments, and reformation of our lives, [Ʋse 2] let us observe the consonancy of Gods practice in the world, with the truth of his word; he hath declared himself an hater of evill, and do we not see daily examples of his judge∣ments upon wicked men, how ill they prosper in their estates, what shame and disgrace and losse of all that they have unrigh∣teously gotten cometh upon them; how their posterity smarteth, according to that threatning in the second Commandment, God bringing the iniquity of the fathers upon the children, and visit∣ing it to the third and fourth generation of them that hate him; that we may say, Let him that thinketh he standeth, take heed lest he fall. Whence cometh all this, but from the constant truth of Gods unreversible decrees, because the word is gone out of his mouth? and though the ungodly do not beleeve it though it be told them.

Verily there is a reward for the righteous, doubtlesse there is a God that judgeth in the earth.

We may say of our times as Hecuba did of hers,

Non unquam tulit documenta fors majora quàm fragili loco sta∣rent superbi: for

We live in the schoole of discipline, and the rod of correction is not only shewed, but used with a strong hand, that all men may fear to be unrighteous; we have not only Vigorem verbo∣rum, the vigor of words, chiding sin in our ministry of the word, but rigorem verberum, the rigor of stripes, in the administration of justice; never did any age bring both fuller examples of ter∣ror, then we have heard with our ears, and seen with our eyes; for the wisdome of Gods decrees and the word of Gods truth is ju∣stified in our sight; therefore seeing sentence executed upon evil works, let the hearts of the sons of men be wholly set in them to do evil.

3. Let us consider the vaine confidence of the ungodly, [Ʋse. 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,* 1.294 and with hell are we at agreement; when the over-flowing scourge shall passe through, it shall not come to us; for we have made lyes our refuge, and under falsehood have we hid our selves.

They are answered and confounded.

The bed is shorter then a man can stretch himself on it,* 1.295 and the covering narrower then he can wrap himself in it.

He that is to lodge so uneasily, cannot say I will lay me downe in peace and take my rest.

The Chaldeans invade the Church, they kill, and take posses∣sion, and divide the prey, they oppose better and more righteous men then themselves; their trust is in their strength, and riches, and power, Nec leves metuunt Deos.

What care they who weeps, so they laugh; or who bleeds, so they sleep in a whole skin; who dies, so they live. They trust in lying vanities.

Solomon saith.* 1.296 Though a sinner do evill an hundred times, and his dayes his prolonged, yet surely I know it shall be well with them that feare God,* 1.297 which feare before him: But it shall not be well with the wicked, neither shall he prolong his dayes which are a sha∣dow, because he feareth not before God.

God hath made an Act against them, their judgment is sealed, they have nothing but vanity and lyes to support their stagger∣ing and reeling estate of temporal felicity; God is not in all their wayes, nor the direction of God to manage them, and therefore not the protection of God to defend them; he leads them into temptation, but he doth not deliver them from evill.

But God is a Rock for foundation, and a Castle for defence to all such as put their trust in him.

3. The patient expectation which he requireth in the Prophet for the peformance of this promise;

Though it tarry, wait for it.

We must not not think long to tarry the Lords leasure; [Doctr.] it is the Prophets rule, He that beleeveth shall not make haste;* 1.298 and it is Davids precept, Wait on the Lord, and keep his way.

And we have Jobs example, All the dayes of my appointed time will I wait.

The promise of the Messiah was made in Paradise, The seed of the woman shall bruise the head of the Serpent.

This was the Gospel that God himself preached to the Ser∣pent, 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 ha∣ving seen them a far off and were perswaded of them,* 1.299 and embraced them.

1. Because this doth best fit the constant decree of God, that we do rest in it; [Reas. 1] for it were in vaine for us to serve a God whom we might not trust, and upon whose word we could not build as∣surance. It is the Apostles rest, Scio cui credidi, I know whom I have beleeved.

2. Because this doth best declare our faith, [Reas. 2] for faith being of things not seen in themselves, the Apostle saith here, we see in a glasse; faith is a Christian mans Prospective, through which he beholdeth all things far off as if they were near at hand.

3. Because this is an exercise of our patience; [Reas 3] for ye have need of patience,* 1.300 that after ye have done the will of God ye might receive the promise,

For yet a little while,* 1.301 and he that shall come, will come and will not tarry.

4. This also doth exercise our hope; [Reas. 4] for hope is nourished and fed with future objects as sense is with present; and hope hath that wise forecast, that as soon as the seed is cast into the ground, hope is at work to gather in the harvest.

Rejoyce in hope.

Saint. Bernard doth teach us to make use of this doctrine, [Ʋse.] of awaiting Gods leasure; for first he layeth a good foundation.

Tua considero in quibus tota spes mea consistit;

• 1. Charitatem adoptionis:
• 2. Veritatem promissionis.
• 3. Potestatem redditionis; upon this he buildeth.

Dicit fides, parata sunt magna inexcogitabilia bona à Deo fideli∣bus 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 sea∣sons in his own power, he will have the alone managing of them.

They that cannot tarry the Lords leasure, do commonly fall into one of these two evils.

• 1. Either they murmure impatiently at God, and quarrel his delay, as Israel did when they came out of Egypt.
• 2. Or else they seek unlawful means to accomplish their de∣sires; so the woman of Endor gets customers.

Against these,* 1.302 Let patience have her perfect work, that ye may be perfect and entire, wanting nothing.

This work is thus perfected.

1. Let us not be too busie to search into the wayes of God, to know things to come.

It pleased God before the coming of Christ in the flesh, to re∣veale much of his purpose concerning the time to come by the ministry of his Prophets; and the Devill finding men taken with this desire of the knowledg of future events, did erect his oracles, whose giddy and dubious predictions did so infatuate the world, that few did undertake any matter of moment, without consult∣ing the oracle; the Devill grew rich by the offerings and pre∣sents

that were given him for divination, when the successe sort∣ed, and he lost nothing of reputation or belief, when it failed, because all his oracles were of ambiguous sense, for to carry if need were, contrary constructions.

And it is a thing admirable which the wisdome of observation hath recorded to the honour of Christ, that at his coming into the world all oracles grew speechlesse, to shew that he that should dissolve the works of the Devill was come.

The head of this Serpent being now by his coming bruised, the way to establish our hearts, is to rest in the Lord, and not to be too busie with the Key of his Closet, and to content our selves with so much knowledge of things to come, as either

• 1. The wisdome of foresight may read in the volume of rea∣sonable discourse.
• 2. Or the faith of Gods holy ones may read in the written word of holy Scripture.
• 3 Or the judgment of those Sholars of nature may finde by searching the great book of the creatures; for these open things are for us, and here, qui potest capere capiat, he that can let him re∣ceive it.

It hath been the fault of many, that they have so anxi∣ously discrutiated themselves with the solicitous inquisition of the future, that they have too much neglected the present, and desiring to know what God would do for them hereafter, both themselves lose the sense, and God the thanks of that good that he was then doing.

God hath his wayes and his paths where his footsteps are not seen.

2. Let us take the word of God for his promise and threat∣nings, whatsoever appearances do put in to counterswade.

In the case of my text, The oppressed Church must tarry; they have two promises

One of their own deliverance and restauration.

Another of their enemies confusion and ruine. God hath pro∣mised both; yet against this promise, the Church which hears of comfort, feels smart, and their threatned enemies rejoyce and divide their spoyle; the assurance is, God cannot lye, and repen∣tance is hid from his eyes.

Why should man desire better assurance then the word of God to fix and establish his heart? seeing al things had their being from the word, and no man now in being doth not live by bread only, but by every word that proceedeth from the mouth of God?

3. To perfect our patience, that we may wait the Lords lei∣sure, we must beforehand consider that the Vision may tarry; the promises of God which shall be fulfilled in their fulnesse of time may be foretold long before.

Christ was promised in Paradise, some do think the first day of the world to man, i. e. in the day of mans creation, the eve of the first Sabbath; but he was not borne till almost 4000 yeers af∣ter; yet the faithful in those times waited for the coming of Christ, and tarried with patience till he came.

4. God himself waited 120 yeers for the repentance of the old world, all the while the Arke was preparing; it is the Apo∣stles phrase,

The long-suffering of God waited.

If God have the patience to wait on us for our good,* 1.303 this may perfect our patience in our waiting on him for our own good.

Saint Paul calleth this The riches of his goodnesse and forbear∣ance and long-suffering,* 1.304 and saith that The goodnesse of God lead∣eth 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 soule abhorreth; and if we compare this his patience with our passionate bitternesse 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 stomacks, though many delays interpose their stop, and threaten failing: yet the successe of expectation in things tem∣poral depending on men is always uncertaine; 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 lye: it wil surely come.

This assurance that we have from the Word doth make expe∣ctation easie; it is no pain to tarry for that which shall not faile us.

Jacob thought the seven years a short time bestowed for Ra∣chel, 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 leasure, because he saith,* 1.305 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 in-the 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 crosse the purpose, disable the means, or defeat the end of Gods 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 sicknesse 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.* 1.306 Let no man think that this sicknesse was any disease in the Church; we may say of it as our Lord did of Lazarus his sick∣nesse, This siknesse is not to death.

This is but fervour of the Spirit, and earnestnesse 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 sicknesse; 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 untill now.* 1.307

And not only they,* 1.308 but our selves also, which have the first fruits of the Spirit; even we our selves groan within our selves waiting for the adoption, to wit the redemption of our body.

This vers. 19. is called the earnest expectation of the crea∣ture, waiting for the manifestation of the sons of God: This is not weaknesse of the flesh in the Elect, but fervour and strength of the Spirit.

So David longed as he professeth.

My soul longeth,* 1.309 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 happinesse is not consummate till the resur∣rection.

For the soules under the Altar cry with a loud voice, saying, How long O Lord, holy and true, dost thou not judge and averge our bloud on them that dwell on the earth?* 1.310

This desire is Cos••orationis, the whetstone of prayer; for the more our hearts are established in the assurance of the truth of Gods promises, the more is the fire of this desire kindled and en∣flamed 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 leasure 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 earnestnesse in prayer to him to fulfill 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 worlds 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 com∣forts 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 needfull 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 annoynted 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 un∣der the rod of the Spanish inquisition; long subject to the sugil∣lations of the Jesuits their mortall 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 voyce 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 continuall sucerescence of new seed.

Cardinal Bellarm. under the name of Tertus doth wonder why our King should fear the cruell 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 Re∣ligion

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 feele and smart for it, that there can be no peace with Jezebel of Rome,* 1.311 so long as her whoredomes and her witchcrafts are so many. She lieth lurking in the secret places, to murther the innocent; her patience is limited with no other bounds, but Donec adsint vires, till they have strength. Nuni proximus ardet Ʋcalegon, They have declared themselves here what they would have done; Our comfort is in this Vision, and we must tarry and wait the Lords leasure.

Haman the Jesuit hath got a decree against the Reformed Church in France to root it out, and the sword is now drawn a∣gainst them: the Protestants in Bohemia have felt the edge of the Romish sword, she that cals her selfe mother of the Christi∣ans, 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?* 1.312

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 bowe, 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 houres of time, till God come and have mercy upon Sion? 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 salva∣tion with feare 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 con∣science, 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 drunkennesse, and the day is not long enough for these children of this world, to whom I say with the shepheard,

Quin tu aliquid saltem potius quorum indiget usus.* 1.313

Are these the things you look upon? non relinquetur lapis super lapidem, There shal not be left a stone upon a stone Walk circum∣spectly, not as fools but as wise, redeeming the time because the days are evill.

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 heare 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 muli∣eris the seed of the woman, and so continuing to the fall of the great strumpet, the ruine of Babylon in the Revelation; where∣in we shall find God to be yesterday, and to day, and the same for ever.
• 2. We shall read the examples of Gods 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,* 1.314 to sing unto the name of the most high.

The Church professeth it•••••• 〈…〉〈…〉

Thou Lord hast made me glad through thy work,* 1.315 I will triumph in the works of thy hands.

The works of God are these.

[ 7] When the wicked spring as grasse, and when all the workers of wickednesse do flourish, it is that they shall be destroyed for ever.

[ 9] For lo thine enemies O Lord, for do thine enemies shall perish; all the workers of iniquity shall be scartered.

[ 01] But my horne shall be exalted like the horne of an Ʋnicorn; I shall be annointed with fresh oyl.

[ 11] Mine eye shall see my desire upon mine enemies, mine eares shall heare my desire of the wicked that rise up against me.

[ 12] The righteous shall flourish like a palme-tree, he shall grow like a Cedar in Lebanon.

[ 13] Those that be planted in the house of the Lord, shall flourish in the Courts of our God.

[ 19] They shall bring forth more fruit in their age, they shall be fat and flourishing. The use of all,

[ 17] To shew 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 melo∣dy 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 passe a∣way 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 wil praise thy name.

4. The Scripture is full of heavenly consolations to establish the heart; that it shall not sinke under the burthen of this expe∣ctation, 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 com∣forter of his Church, to abide with it for ever: we have the ear∣nest of this Spirit to bind the bargain of eternal salvation.

We have the first fruits of this Spirit.

We have the testimony of this Spirit witnessing with our Spirits, that we are the Sons of God, and if Sons, then Heyrs, and Co heyrs with Christ.

3. To spend the time of our waiting here for the promise of God, we have the holy exercise of Prayer; this doth bring us to a familiar conference with God, and as in hearing and reading of holy Scripture, we say, Audiam quid loquatur Deus;

So in Prayer God saith, He shall call upon me and I will heare him, I will be with him.

In Prayer we may challenge God of his promise, as the Psal∣mist, Do well O Lord unto thy servant according to thy Word.

Remember thy Word unto thy servant,* 1.316 upon which thou hast cau∣sed me to hope.

Faith and feeling are not always joyned together; therefore in the want and expectation of Gods promises we pray, building upon the Word of God, because we know,* 1.317 For ever O Lord thy Word is setled in heaven.

Saint Augustine saith of Prayer, it is oranti subsidium, and help to him that prayeth; deo sacrificium, a sacrifice to God; daemoni∣bus 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 deliver∣eth us from evil.

Vers. 4. Behold his soule which is lifted up is not upright in him: But the just shall live by his faith.

GOd having directed the Prophet concerning the Vision in the two former verses, 1. For the Publication, and then for the expectation thereof; He cometh now to the Vision it selfe, which containeth A Declaration of his holy Will in his general Administration of Justice, and so doth not only serve those times and persons present, but may be extended to all times and persons so long as the world endureth.

And Gods shewing hereof maketh it a Vision to his Prophet, and so to his Church, and so it begins at Behold.

Now the answer of God doth first prevent an objection which might arise out of Gods former words; for when he saith of the vision, that the time is appointed for it, and though it tarry, the Church must wait: as implying that it might be long before it were fullfilled; the Prophet might enquire; but what shall the

People do in the mean time? how shall the afflicted hold out till that time appointed?

Therefore in the rest of the chapter,

• 1. He cleareth that objection, vers. 4.
• 2. He revealeth the Proceedings of his Justice, against sundry sins in all the rest of the chapter.

For the first let us examine the words.

Behold. Here he openeth the eyes and cleareth the sight of the Prophet, and of the Church to see the Vision, requiring us to take the matter into serious consideration, as the Apostle saith, Consider what I say. Let him that hath ears to heare, hear what the Spirit speaketh unto the Churches; so is this word often used in Scripture to move attention.

His soule which is listed up in him is not upright.

Interpreters do two ways understand these words, either thus, He that is not upright, his soul is lifted up; or by Conversion.

He that is lifted up is not upright. This last we follow, and this I take to be Gods meaning.

It is true in the first sense that the ungodly man seeketh trust elsewhere then in God, and doth strengthen himselfe in the ma∣lice or pride of his heart.

But God would shew here that whosoever is thus big-swoln in the pride of his heart, hath not rectam animam, some read qui∣etam or tranquillam animam, a right or a quiet soule.

It agreeth well with the Prophets complaint of the insolenty of the Chaldaeans, that they being now lifted up with the glory of their many victories, their souls are not upright; wherein he declareth them horrible offenders, and therefore obnoxious to his high displeasure.

Mr. Calv. doth understand this place thus, that God declareth his just judgment against the Chaldaeans, that because they have tru∣sted 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 in∣clude infidelity, because such do translate the trust that they ought to place in God alone unto themselves, and their owne means of accomplishing their intendments: but our reading doth much better agree with our copy.

It followeth in the second part of the Antithesis, But the just shall live by his faith.

And here let me first tell you that this sentence is cited in the New Testament often.

1. Rom. 2.17. As it is written, the just shall live by faith.

2. Galat. 3.11. But that no man is justified by the law in the sight of God, it is evident; for the just shall live by faith.

3. Heb. 10.37. For yet a little while, and he yet shall come, will come and will not tarry.

38. Now the just shall live by faith, and if any man shall draw back, my soule shall have no pleasure in him.

In all these foure places the words have one and the same sense.

The just man, that is, he who is justified by a saving faith, shall be supported by that faith; so as whatsoever either outward or inward calamities shall assault him, his faith shall carry him through all: because putting his trust only in God, in the confi∣dence of the Mediation of Jesus Christ, he shal have peace of con∣science, and shall take all that befals him in good part. So then, 1. By the just, we do understand not any legal righteousnesse, such as standeth in the performance of obedience to the whole law; which no man but Christ, God and man could perform: but an Evangelical righteousnesse, which doth consist in a godly zeal, and holy endeavour of obedience to the law, according to the measure of that grace which God hath given to men, and whereunto is joyned both repentance of all sins, and an holy sorrow that we do come so short of that full obedience, which in duty we do owe to God.

And where he saith vivet he shall live, he doth mean both a na∣tural, 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 wid∣dows

are said to be dead even whilest they live. But by faith our natural life hath life put into it, as the Apostle saith,

And the life which I now live in the flesh,* 1.318 I live by the faith of the Son of God, who loved me and gave himself for me.

And surely this comfort must be applied in my text, so, though not so only, to cheer the natural life of the distressed Jews, against the many oppressions of the Chaldaeans, that their faith in the promise of God must be their life, as David saith, I had verily fainted, but that I believed to see the goodnesse of God in the land of the living.

There faith preserved the natural life of David.

2. This includeth also a spiritual life, which is the conjuncti∣on of our soule with God by Jesus Christ; for what doth quicken us but our faith? for by faith Christ dwelleth in us, and by faith we are rooted and grounded in him.* 1.319

3. This includeth an eternal life: for how do we come to be where Christ is, but by faith? Christ first testifieth of the faith of his Church, then he prayeth: Father, I will that they which thou hast given me, may be with me, that they may behold the glory that I had with thee, &c.

They that overcome this world do overcome it by faith, and such as have this faith do grow boysterous and violent, They take the Kingdome of God perforce.

And this perchance gave occasion to the various lection, some reading in the present vivit doth live, some in the future vivet, shall live; some understanding the natural and spiritual only, o∣thers only the eternal life.

But I understand the promise extended as the Apostle saith, to both; for godlinesse hath the promises of this life, and that which is to come.

This sheweth what is meant here by faith, not the historical faith, by which we understand what the Will of God is.

Not a temporary faith, which trusteth in God for a time, and after falleth off from him.

Not the faith of miracles which even some wicked Persons whom Christ will not know at the day of judgement had.

Not the faith of hypocrites which seemeth and is not; but a justifying and saving faith. For we must live by the same faith

here by which we must be saved hereafter.

And this faith is called the ground of things hoped for.

Cicero defineth the Latine word fides of fiat; for it implieth performance.

Saint Augustine of the word fides saith, Duae syllabae sonant: Fides, prima à facto, secunda à dicto, which may have a double construction.

• 1. With reference to God: for his dictum doth assure factum; and that is our fides.
• 2. With reference to us; for as Augustine saith, fac quod dicis & credis, do what thou sayst and thou beleevest.

I will not conceal from you the dissection of this word Fides, as a witty Ancient hath anatomized it into five several letters, by which he collecteth the ingredients which must meet in a saving faith.

1. F implyeth facere, to do, as the Apostle saith,* 1.320 Not the hearers, but the doers of the law shall be justified And Christ saith,

Not every one that saith unto me Lord, Lord,* 1.321 shall enter into the Kingdome of heaven, but he that doth the Will of my father which it in heaven. For a man must not be of the number of them who confesse God with their mouths and deny him in their works.

2. I, this importeth Integritatem, Integrity, which doth ex∣presse it selfe in believing all the Articles of Christian faith, for that faith which is not entire doth not hold fast, and there is no trusting to it.

3. D, that implyeth Dilectionem, love;* 1.322 for our faith must work through love; And Saint Bernard saith, Mors fidei est separatio cha∣ritatis, faith without love is dead. And again he saith, ut vivat fides tua, fidem tuam dilectio animet.

And in the schoole, that faith which is not joyned with love, is called fides informis, an unformed faith.

It is St. Augustines, saying. Cum dilectione fides est Christiani, sine dilectione fides est daemonis.

For we find that the devils confest Christ. Confitebantur (saith Saint Augustine) Daemones Christum credendo, non diligendo; fidem habebant, charitatem non habebant.

4. E, implyeth Expressè, expressedly; for it is not sufficient to

retain faith in the heart, but we must also strive to expresse it two wayes.

• 1. In the fruits of faith, good life.
• 2. In the outward profession, as the Apostle doth joyne them together, With the heart man beleeveth unto righteousnesse, and with the tongue he confesseth to salvation:* 1.323

Against those Nicodemites which come to Christ by night, and all those who think it enough to reserve the heart for God, though their outward deportment be fashioned to the time and place and persons, where, when, and with whom they do live.

5. S. which standeth for Semper, alwayes, which doth express perseverance; for it is no true faith if it do not hold out to the end.

Let us now put all together; a true faith must be entire, work∣ing alwayes by love, so that men may see our good works, and glo∣rifie God which is in heaven.

In a word, the faith here mentioned is an holy apprehension, and a bold application of the favour of God to his Church, in the mediation and merits of Jesus Christ, by whom we do beleeve that God is in Christ reconciling us to himself, and the just man doth live by this faith. De verbis hactenus.

The words thus cleared, we come now to the division of this text.

It containeth an Antithesis, wherein two contraries are set in opposition one against the other.

• 1. The man that is lifted up;
• 2. The just man.

1. Of the first he saith, non recta est anima ejus, his soule is not upright.

2. Of the second he saith, ex fide vivet, he shall live by faith.

In the first I note two things.

• 1. His notation, Elevatus, lifted up.
• 2. His censure, Non recta est anima, his soule is not upright.

1. His notation: Elevatus.

This is a thing that God loves not; for it it said, God resisteth the proud; that is the point of doctrine in this place.

God taketh offence at such as are lifted up. [Doct.]

It was the fall of the Angels that kept not their first estate, ero similis altissimo.

It was the fall of man: Behold man is become like one of us, know∣ing good and evill.

Some think this part of the text meant of Nebuchadnezzar, the proud King, whose heart was so big swolne with his great victories, that in the ruffe of self opinion he ascribed all to him∣self, and therefore was turned to graze, as in the story of Dani∣els prophecie we read.

Remember the fearful quarrel of Christ with Capernaum, And thou Capernaum, which art exalted to heaven,* 1.324 shalt be thrust downe 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,* 1.325 he cals 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 vallies, and the vallies (as the Psalmist saith) do abound with corne.

The power of the Word extendeth to the humiliation of ma∣ny 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 rejoyce and ascribe the glory thereof to themselves. And from the mouth of an heathen man, Artabanus the Uncle of King Xerxes I take it,* 1.326 gaudet De∣us eminentissima quaeque deprimere, his reason,

Quia Deus neminem alium quàm seipsum sinit magnifice de se sentire.

Yea sometimes we finde when God doth owe a man a shrewd turn, he will lift him up himself that he may throw him downe; as David complaineth, Thou hast lifted me up and cast me downe. 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 foole then one of these.

In this Argument I went so farre 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 perswade declining of it.

• 1. It trespasseth primum & magnum mandatum legis, the first and great Commandment of the Law, &c.
• 2. Connumerat nos filiis Sathanae, patri fil. 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, poore and proud.
• 7. Nullum vitium Sathanae magis placet.
• 8. Superbus ingratus, and so omnia dixeris.

The remedies,

• 1. Serious consideration of our selves.
• 2. Studious searching in the word of God.
• 3. Putting our selves often in the sight of God.
• 4. Frequent casting up the favours of God to us.
• 5. Earnest and devout prayer.

This is a slie and cunning insinuation of Satan, to lift us up in our own opinion; there is a tang of our hereditary corruption that runnes in the same channel with our blood; we are all apt e∣nough to value our selves above the lone price.

Few of the mind of Agur the son of Jakeh, I am more brutish then any man.

Few of the mind of Saint Paul, Of whom I am cheif.

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 encrease in outward goods or spiritual graces, we shall have much ado to avoid this sin.

2. The censure, Non est recta anima ejus.

This Physitian doth search the disease to the bottome, he finds where the fault is; the soule is naught, the inward man is cor∣rupt.

And if the light that is in us be darknesse, how great is that dark∣nesse? It is the searcher of hearts and reines, that findeth this fault; who but he can examine and try the inward man?

We see what bodie, what complexion, what stature man hath; we may see what honours he attaineth in the world, how he encreaseth 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 judgment of our brethren belong not to us, yet let us judge our selves by this; for if we do finde in our selves an elevation above our pitch, [Doctr.] that either the opinion of our wis∣dome and strength, or riches, or honours, or friends do swell us, it is a certain Symptome 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 hight and holy place,* 1.327 with him al∣so 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 De∣us. If he say to our soul, I have no delight in thee, we may com∣plain 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 aire, which will fall down againe with its own weight;* 1.328 it is a mans own lust that draweth and dri∣veth 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 thy self down.

3. Because this pride of life filleth the soul so full of it self, that there is no roome 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 plea∣sing of the souls palate with the lushious sweetnesse of tempo∣ral vanities, doth make the soul out of taste with the bread of life, that wholesome dyet which should keep our souls in health.

Let us make profit of this Doctrine. [Ʋse.]

1. Let it be the main and cheif care and study and endevour of our whole life to get and keep animam rectam, an upright soule.

To keep your accompts strait, 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 freinds: all those be lawful cares of life, and this is an incumbent duty which obligeth and enga∣geth 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 up∣right, What profit will it be to a man to winne all the world, and loose the soul?

In the last day an upright soul will be able to stand it out be∣fore the judgment seat, when they that have kept all things upright but their souls, shal see that none but upright souls are happy.

2. Let us therefore not stand wishing I would I had such a soul, [Ʋse. 2] as Balaam, I would I might die the death of the righteous; but let us study and use the means to get such a soul. These are

1. The Word; for in that the Spirit speaketh; there is a sound of the voyce that commeth to the ear, that is not enough, there is the Spirit speaking to the soul; that's the Sermon, the Spirit of God is the Preacher, the souls of men are the audience. So the Psalmist,

I wait for the Lord, my soul doth wait, and in his Word do I hope.

2. The Sacrament of the Lords Supper, for that is spirituall meat and drink, the Pabulum animae, it is both meat and medi∣cine, worthily received; it is Emanuel, God with us.

I may say to you my brethren, as Christ said to the woman of Samaria:* 1.329 If you knew the gift of God, and understood what grace is offered you in the word and Sacrament, and how beneficiall they are, how nourishing, how cordiall to the inward man; you would not come to the Word when your leasure served, but you would put by all businesses, and make them attend that service: you would not receive the Sacrament once a year, if so much; but your Word would be Desiderio desideravi comedere hoc pascha. I only say with Christ,

If you know these things, happy are ye if ye do them.

3. Confession to God is another good means; keep the soul

upright; we say, even reckonings make long friends.

There is a threefold Confession.

• 1. Confessio fraudis; quid omisi?
• 2. Confessio facti; quid feci?
• 3. Confessio laudis: quid retribuam?

Here is work enough to take up the whole life of man, and this keeps our accompt with God even.

4. I must never leave out prayer; that must make one in all the exercises of Christian life; pray continually. And let our petiti∣on be that God would give us wisdom from above; to direct us in the ordering of our souls so as we may ever keep them upright: for it is not in man to order his ways, much lesse to govern his own soul; let us therefore pray to him who chalengeth interest in all souls, who is called The Father of Spirits; and who saith All souls are mine.

We have a good encouragement from Saint James;

If any of you want wisdom,* 1.330 let him aske of God who giveth to all men liberally.

And Christ hath promised that whatsoever he shal ask the Fa∣ther in his Name, he wil do it.

5. It wil help to keep our souls in integrity, to have regard of our conversation, of our calling, of our recreations, of our time, of our means.

• 1. That we keep good company, which may not corrupt our manners, either consilio or exemplo, by counsel or example.
• 2. That we live in a lawful calling, that we may have the testimony of a good conscience; that the means of our mainte∣nance are honest and lawful, and that we do not spend the wa∣ges of unrighteousnesse, that defileth the soul with an indelible pollution, all your prayers and almes wil not purge you.
• 3. That your recreations be both lawful and moderate, such as may make you more fit for the service of God, not such as may make you suspend the time wherein God should be served, not such as may provoke you to impatience, or to blasphemy, and abusing the name of God.
• 4. That your time be spent by weight and measure, as those that are to be accomptants to God for it.
• 5. That our means that we enjoy in this life be so gained, and

• managed that they may seem as faculties of well-doing; and may by no means stoop the soul to any departure from God for love of them, or by abuse of them.

3. Let us learn humility; [Ʋse. 3] decline pride, for that doth corrupt the soul; to such God giveth grace, he that is humillimus, should be humillimus.

But the just shall live by his faith.

This is the second part of the Antithesis, that contains in it the whole sum of the Gospel, there be three words in it that carrie the contents thereof.

• 1. Righteousnesse.
• 2. Faith.
• 3. Life.

Righteousnesse and Faith are the way of life: they are two special pieces of that spiritual armour which the Apostle doth advise all the children of God to use against their enemies: The breast-plate of Righteousnesse,* 1.331 and the Sheild of Faith.

1. Of Righteousnesse

This is that vertue which denominateth a man just and righte∣ous, and it is a vertue which doth give suum cuique; to God in the obedience of the first table of the law; to man in the obedi∣ence of the second table.

This is given

• 1. Legally.
• 2. Evangelically.

For the first which is Legal righteousnesse; it is the fulfilling of the whole Law in every part of it, by the whole man in body and soul,* 1.332 the whole time of his life; and Adam who was created in the image of God, was cloathed with this righteousnesse as the Apostle saith;* 1.333 created in the image of God, and in righteousnesse and true holynesse.

And this righteousnesse was lost by Adams fal, and was ne∣ver found in any man since, but in the Man Jesus Christ, who is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that just one.

And of him it is said,* 1.334 that He put on Righteousnesse as a breast-plate.

And this Righteousnesse the Saints in glory have; so the Apo∣stle calleth them, The spirits of just men made perfect.

But on earth,* 1.335 There is none righteous, no not one.

The Church of Rome doth directly contradict the Spirit of God speaking in Scripture concerning this righteousnesse.* 1.336 For the counsel of Trent hath set it down for a Canon,

Siquis dixerit dei praecepta homini justificato, & sub gratia con∣stituto, esse ad observandum impossibilia, anathema sit.

Let me then clear the Church tenent concerning this point, that Legal Righteousnesse is altogether impossible to man in the present state of desertion from our creation.

Our Argument is this, Whosoever sinneth breaketh the Law of God; but every one that liveth sinneth. Ergo every one that liveth breaketh the law.

The first proposition is proved by the definition of sinne gi∣ven by the Apostle. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.337

But every man that liveth sinneth; Saint James will make that good, In multis offendimus omnes, in many things we offend all.

The conclusion followeth; ergo omnis praevaricatur legem.

Andradius answereth with a distinction to the minor, every man sinneth; sins are of two sorts.

• 1. Mortall, so every man sinneth not; for he that is borne of God sinneth not, nor can sin.
• 2. Veniall, 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 asper∣gunt 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 veniall 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 sinne 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

sinne,* 1.338 but in the favour of God by Christ, he suffering and satis∣fying for it, and we by faith applying this to our selves, 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 sinne, but because their iniquities are forgiven, and their sin is covered; and because God imputeth not their sinne to them; as some are quit by Proclamation, because no evidence is given in against them.

2. We must then fly to Evangelical righteousnesse, which hath two parts.

The one is called the righteousnesse of faith, the other of a good conscience.* 1.339

Pray for us; for we trust we have a good conscience in all things, willing to live honestly.* 1.340

1. The righteousnesse of faith.

This is Christs righteousnesse by faith received of us, by grace imputed to us, as the Apostle saith,

Christ is the end of the law for righteousnesse to every one that be∣leeveth.* 1.341

The end of the law is to save those that fulfill it; this by rea∣son of the body of sinne that we do bear about us, none of us can perform; but Christ hath fulfilled the law for us, and his obedi∣ence is by the favour of God imputed to us, and by our faith ap∣plyed, and we justified and saved thereby.

For what the law exacted of us, is accapted for us, as if we in our owne persons had done it, because we believe it done by Christ for us.

2. The righteousnesse of a good conscience.

This is a work of the Holy Ghost in us, by which we do ap∣prove our selves to God and man, by our indeavour to do that which the law commandeth. And such a righteous person Da∣vid describeth,

Surely he doth no iniquity,* 1.342 but walketh in the way of God.

If any man object, [Object.] Then is he no transgressour of the law, be∣cause he doth none iniquity; then is his obedience full because he walketh in the way of the Lord.

St. Paul doth answer for himselfe,* 1.343 and therein for all the e∣lect of God, and sheweth wherin his innocency consisteth, and saith,

For that which I do I allow not; for what I would do that I do not;* 1.344 but what I hate, that do I.

If then I do that which I would not,* 1.345 I consent unto the law that it is good.

Now then it is no more I that do it, but sin that dwelleth in me.* 1.346

I delight in the law of God in the inward man.

Here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 unregene∣rate part of thee.
• 2. There is an inward man, that is, the regenerate part. For we must know and confesse, 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 car∣ry us into the evil which we know in our understandings to be a∣gainst the law of God, and our conscience trembleth at it; this is an inward man, which in Peter is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.347

So that the inward man which keepeth the law, is the under∣standing 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 ap∣prehendeth the good and perfect Will of God, and maketh con∣science of obeying it according to the measure of grace given to him; for this is an Evangelical righteousnesse.

The use of it is great; for the Prophet saith of Christ Jesus, that he put on righteousnesse as a Brest-plate. He that came to loose the works of Satan, and therefore to bid him battel,* 1.348 did not come into this life, which is militia super terram, a warfare up∣on earth unarmed; he is the General of Gods forces, against the Kingdome of darknesse, against the Prince that ruleth in the ayr; against the god of this world, against Principalities and Pow∣ers, and no sooner was he baptized and began to appear to his

employment, but the spirit led him into the field to a duel with Satan for fourty days together, where this Brest-plate of proofe was a sufficient wall about his vital parts, and did preserve him against Satans fury and force.

And we that are his souldiers, who must ambulare sicut ille, walk as he, we are taught by the Apostle, both to get and put on this righteousnesse as a Brest plate.

The benefits that this righteousnesse doth bring with it, are many.

1. It is a proofe against temptations; for howsoever our af∣fections do receive some titillations from the outward senses to affect them with evil,* 1.349 our understanding like Goshen will always see the Sunne, although the rest of our Aegypt be benighted.

Howsoever our Will may be corrupted for a time, our con∣science 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 struglings, we shall at length recover the shore.

The distrest conscience troubled with the terrour of sin, though it cannot escape Satans sifting, and buffeting, and wound∣ing, yet can it not fall into final despair, because this righteous∣nesse cannot be lost.

2. This maketh our calling and election sure;* 1.350 for if we be truly regenerate, we shall be saved certainly; and this righteousnesse is a full assurance of our regeneration as the Apostle saith,

* 1.351Ye know that every one which doth righteousnesse is born of him.

So that righteousnesse is the earnest of our salvation, it is sa∣lus in semine, salvation in the seed here; it is salus in Messe, in the harvest, hereafter; for St. James saith,

The fruit of righteousnesse is sown in peace.

For where righteousnesse is once rooted,* 1.352 there is peace and assurance both of grace and glory.

3. This righteousnesse doth honour God in this world; for when men live in the conscience of their ways and in the holy fear of God,* 1.353 abstaining from evil all they can, doing all the good they can, rather suffering and forgiving then doing and revenging

injuries, striving to bear themselves uprightly before God and men, our Saviour saith, Others seeing their good works will glorifie their father that is in heaven.

4. This righteousnesse is the only witnesse 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,* 1.354 the wan∣ton, 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 righteousnes no man shall please God.

Neither shall the Church esteem such as members of the bo∣dy of Christ; for we are taught, that no adulterers, fornicators, covetous persons, &c. shall inherit the Kingdome of heaven.

But sanctifie 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 meeknesse and fear.* 1.355

Having a good conscience, that whereas they speak evill of you as of evil doers,* 1.356 they may be ashamed that falsly 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 dependance, or of riches: if they be ungodly and want this righteousnesse, they want the falt that should pickle them to keep; the just shall be in ever∣lasting 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 righteousnes upon a death-bed wil comfort,* 1.357 when nei∣ther meat nor medicine will down with us; for there follows after righteousnesse a gracious traine, a comfortable sequence.

The Kingdome of God is righteousnesse and Peace,* 1.358 and joy in the Holy Ghost.

Mark the upright man, and observe the just,* 1.359 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 ene∣mies but, Remember Lord I beseech thee now how I have walked before thee in truth, and with a perfect heart,* 1.360 &c.

Thus having learnt what this righteousnesse is, and having sur∣veyed the benefits that attend it, let us take a few necessary cau∣tions to order and regulate both our judgement and our life.

1. Let us not take that for righteousnesse which is no such matter;* 1.361 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 seem∣ed a strange Preacher, that told the People,

Except your righteousnesse exceed the righteousnesse of the Scribes and Pharisees &c.* 1.362 for Saint Paul doth call their sect 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

We must exceed that, or else no salvation; yet if that righteous∣nesse 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 representa∣tion of goodnesse, will never passe for righteousnesse before God. This doth not come near the righteousnesse of the Scribes and Pharisees.

Their Doctors were never out of Moses chair, they were faith∣ful and painful in teaching the law. Alas, many of our labourers loyter.

Their auditors were frequent and attentive; when they knew of the sitting of their Rabbies, they would tell one another, and call one another to it, as Jerom saith, faying,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The wise repeat;

And they would hasten thither.

They compasse sea and land to make Proselytes to their sect; We by our evill Conversation lose many from our Congre∣gations.

It is the complaint of them of the separation, that our evill 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 enditement.

They gave God a quarter of their life in prayer. Let every mans own conscience speak within him how farre he out-goeth them in this. They read, they studied, they repeated, they carried a∣bout them alwayes some part of the Law, and were expert in the understanding of it.

And do not Pamphlets of newes, vaine Poems, and such like froth of human brains devour much of the time the holy Bible should have bestowed upon it.

Beloved, the righteousnesse that should be in us to fill us with true love of God and our neighbour, is wanting in most, it is im∣perfect in the best, in too many it is but seeming.

In Religion zeale is gone; some false fires there are yet in the Church, that boast themselves to be zeal, and are good for nothing but to finde faults and pick quarrels; true devotion which had use to shew it self in all outward holinesse and reve∣rence, is so retired, that many are more homely at Church in pre∣sence of God and the holy congregation, then they dare to be in the private houses of many that are here present.

Our heads are grown so tender, that even boyes must be co∣vered at Church; In prayer our knees are too stiffe to bend; we grow drousie 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 righteousnesse turned into a cry? the words once past, of our forefathers, though ignorant, were fa∣ster tyes then 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 Romes shame, omnia Romae venalia: Templa, sacerdotes altaria. It was once the Grecians infamy,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.363

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 Denisons amongst us? Schisme in the Church, corruption of justice, bribes, gluttony, drunkennesse, contention, pride, out∣landish

manners, oppression, that Tyrus and Sidon will appeare more innocent then Chorazin and Bethsaida: and Sodom and Go∣morra are like to make a better reckoning in the day of audit then Capernaum.

Therfore try your wayes, and make your paths even and strait, before he come qui justitias judicabit. If your righteousnesse be not right, the light that in them is darknesse, and then quantae te∣nebrae? how great is that darknesse?

2. When you have examined your righteousnesse,* 1.364 and finde 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 righteousnesse answer for me in time to come,* 1.365 for my hire before thy face.

Our upright dealing with men may justifie us to face of man; but our righteousnesse in the court of heaven is a poor plea; let no man reteine it for an Advocate to answer there for him, it will be speechlesse in that presence.

So much of it as is ours is foul, and immerent, deserving no fa∣vour 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 righteousnesse cometh no∣thing near the clearing of the debt; and can we hope of doing any thing toward the purchase?

Nature it self cannot wish them more unhappy then they are, that trust in their own righteousnesse; for the reed they lean up∣on will first wound them, and then break under them.

3. Yet let it go for a caution too,* 1.366 do not so under value thy righteousnesse, as to think there is neither need nor use of it, be∣cause it meriteth nothing at the hands of God; for God is graci∣ous 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 thiefe upon the crosse that confessed Christ, and shortly after died, re∣ceived

a promise to be with Christ in Paradise.

Christ speaketh comfortably; Him that cometh to me, I will in no wise cast out.* 1.367

Righteousnesse is the way to him:

This is the song and Jubilation of the Church, We have a strong City,* 1.368 salvation will God appoint for wals and bulwarks.

Open ye the gates that the righteous nation which keepeth the truth may enter in.

For God keepeth a book of remembrance,* 1.369 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 lo∣veth the righteous;* 1.370 and verily there is a reward for the righteous.

Yea beloved, I dare go so farre, 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 righteousnesse of Jesus Christ onely, without a care and conscience, and practise of righteousnesse in our selves.

For Christ redeemeth us, not to idlenesse, 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 holinesse.

Let no man think that Christ needeth the help of our righte∣ousnesse to satisfie his Father; but we do need our righteousnesse to declare our faith in Christ, and to make application of the righteousnesse of God to our selves.

Though the full strength of Scripture be bent against merit of righteousnesse, there is no ground there for idlenesse to stand upon; we must not cast all upon Christ, and make him who came to redeeme us from the punishment of our evil works, a redeem∣er of us from the necessity of good works:

Our very union with him is enough to necessitate operative; righteousnes for he saith, My Father worketh as yet, & ego operor, and I work; and it is his word, thus must we fulfil all righteousnes.

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 righteousnesse in our quest of salva∣tion; but being only by Jesus Christ delivered from the hands of

our enemies, let us serve him in righteousnesse and holynesse be∣fore him all the days of our life.

Let it go also for a caution;* 1.371 that seeing the necessity of righ∣teousnesse, we do look well to the integrity thereof, as the A∣postle admonisheth us in his testimony of the Corinthians,

That in every thing ye are enriched by him,* 1.372 so that ye come behind in nogist.

It is noted of the Saints of God in glory that they do weare long white robs; these be the garments of righteousnesse: there is our sicut in Coelo, we must not wear our righteousnesse 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 righteousnesse 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 con∣trary to the revealed Will of God, or if for pleasure, or for re∣venge he will go out of the way of Gods Law, that mans righte∣ousnesse is but vain. For S^t. James saith,

Whosoever shall keep the whole Law, and yet faileth in one point, is guilty of all.* 1.373

Sinne is like leaven, a little of it sowreth the whole lump of righteousnesse.

Knowing the necessity of this righteousnesse, and the con∣tinual use of it,* 1.374 and that our whole life is a perpetual warfare here on earth, we must know that this righteousnesse 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 righteousnesse is not for shew, but for service.

There be some temptations that take their aime 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 righteousnesse to seek, but that he wear it as a brest-plate, it may preserve him. Had Da∣vid received two such mortal wounds in the body of his Religion, and fear of God, if he had kept on his righteousnesse? Ʋrias wife was not more naked.

These be Sathans advantages, for keeping watch as he doth; no

sooner are we disarmed, but fulmina mittit. But as Elibu told Job,

If there be a messenger with him, an interpreter,* 1.375 one among a thousand to shew unto man his uprightnesse:

Then he is gracious unto him, and saith,* 1.376 Deliver him from going down into the pit, I have found a ransome.

That is then the use of our Ministery, to be as Noah was to the world, praecones justitiae, Preachers of righteousnesse, to shew men which way they shall walk uprightly; he that is sit for this service, must have the warrant of a Minister, A Messenger: and he must have the learning of an Interpreter, and such a man is a rate man, one of a thousand; and his lecture is, Discite justiti∣am moniti.

Lose no time from it, for only righteousnesse hath the bles∣sing 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 concer∣neth you to be righteous.

2. Faith, when the Apostle doth come to this point concer∣ning Faith; he saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Above all things take the sheild of Faith,* 1.377

As Solomon saith, keep thy heart above all keepings: for in∣deed there is no Doctrine so necessary to salvation as the Do∣ctrine of Faith.

You remember in the Acts of the Apostles, when S^t. Paul came to Ephesus, and continued there three moneths,* 1.378 both dis∣puting and perswading the things that concerne the Kingdom of God, but after many oppositions,* 1.379 yet he abode there two years:

His preaching had so put the gods of the Heathen out of coun∣tenance, and had so advanced the glory of the true God; that Demetrius a silversmith which made silver shrines for Diana, cal∣led the workmen of his trade, together and said; Sirs;* 1.380 ye know that by this craft we have our wealth; and

So that our craft is in danger to be set at naught.* 1.381

And presently upon it there was a great cry, Magna. Diana, great is Diana.

Beloved, look well about you, and you shall see that by faith we have our welfare, we get our being by it, both here and in

heaven; therefore let us joyn in the cry, to cry up Faith, Mag∣na est fidei Christianorum, great is the faith of Christians.

• 1. Great is the good that it is,
• 2. Great is the good that it does.

1. In that it is.

Faith is a certain perswasion wrought in the heart of man of the truth of all Gods promises; and a confident application of them is made to the beleiver, both which are wrought in the beleiver by the Spirit of God.

1. So it is great in respect of the Author of it in us; for it is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, growing of it self. This is a seed which the Lord hath sowen, a plant which Gods own right hand hath planted; for Faith is the gift of God.

2. Great is the Object; for it aimeth at the promises of God, which are Yea, and Amen.

3. Great in the Extent, for it spreadeth to all the promises of God, and all the benefits that do arise to us from him as Wis∣dom, Righteousnesse, Sanctification, Redemption, Salvation.

4. Great in the Operation, because it layeth hand upon all those, and chalengeth a right to them, saying, Haec measunt, these are mine.

5. We may adde also this to the excellency of Faith; that it is a mother grace, the root of all other graces; for from Faith they do derive themselves.

• 1. Repentance,* 1.382 For by Faith God purifieth the heart.
• 2. Love, For Faith worketh by love.
• 3. Fear, that feare which is the beginning of Wisdome; for if we did not beleive the truth of Gods Word and Promises, and com∣minations, we would not so much stand in awe of God, or fear and distrust our selves.
• 4. Obedience; for knowing that we have no subsistence in the favour of God, but by Christ, that swayeth all our observance that way, and biddeth us hear him.

And without Faith it is impossible to please God.* 1.383

2. For that it doth, it is great.

1. No grace of God in us doth more honour to God then our Faith doth; for none but the beleever doth confesse God aright: for as the Apostle saith,

He that beleeveth not God, hath made God a lyar;* 1.384 make that breach in the holy chain or knot of Gods attributes and all fail; for truth is the girdle of them all; so make him a lyar, and make him unwise, impotent, cruel, profane, all evil.

Abraham strengthened in the Faith, gave glory to God.

2. No grace to us more profitable;* 1.385 for it is not said of any of all the other vertues & graces that we do live by any, by all of them; but only by faith, because faith doth unite us with Christ, in whom we are knit to God; for all fulnesse dwelleth in him, and of his ful∣nesse we receive grace and grace.* 1.386

And by faith only Christ dwelleth in our hearts.* 1.387

By faith we are reconciled to God in Christ, whom God hath set forth to be a propitiation through faith in his blood,* 1.388 to declare his righteousnesse for the remission of sins that are past, through the for∣bearance of God; by faith we are justified. Therefore we conclude that a man is justified, by faith without the deeds of the law.* 1.389 By faith we are sanctified.* 1.390 For God doth purifie our hearts by faith.

By faith we are saved, for by grace ye are saved through faith, and that not of your selves, it is the gift of God.

Faith bringeth peace of conscience in the assurance of all this.* 1.391 For being justified by faith, we have Peace with God through our Lord Jesus Christ.

By faith we have accesse to God into the grace wherein we stand,* 1.392 and rejoyce in hope of the glory of God.

By faith we glory in tribulations,* 1.393 knowing that tribulation work∣eth 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,* 1.394 by which we de∣fend our selves against the fiery darts of Satan.

Therefore to make the necessary doctrine of faith profitable for us, let us consider,

• 1. How faith may be gotten.
• 2. How it may be proved.
• 3. How it may be preserved.
• 4. How it may be used.

1. How faith may be gotten.

Herein we must needs observe two things,

• 1. The Author.
• 2. The Means.

1. The Author.

We must go to him from whom every good and perfect gift doth proceed, to seek faith.

Here I must admonish you that faith is given without seeking at first; for it is a free gift, and it is the glory of God; I am found of them that sought me not.

Do not think that the gift of faith is acquired; that is freely given; but the encrease of our faith is acquired by means. I prove it thus.

The spirit of God is given in the wombe, it is given to infants; therefore faith is also given; for the spirit is never unfruitful, and faith is one of the fruits of the spirit.

And the Apostles said unto the Lord, encrease our faith. The grace of God which moveth in the generation of them that fear the Lord, is the seed of all vertues, and first of faith the mother vertue which issueth all the rest; that is given early. And the gift of faith doth so lie hid in the Elect of God, that themselves know not of it, till God be pleased not to put his sonne into them, but to reveal his Sonne in them.

This magnifieth the free grace of God, and teacheth us to say, It is so father because thy good pleasure is such.

And this excludeth all boasting on our part, seeing we have it of meer and free gift. And it ascribeth the glory of all to God.

2. The means to get faith.

These as I have said do not lay the foundation of faith in us, that is the free gift of God: but these means do advance the building, they do help to encrease our faith.

I will referre you to one place to declare to you the acquisiti∣on of more faith.

And a certain woman named Lydia,* 1.395 a Seller of Purple of the city of Thyatyra, which worshipped God, heard us, whose heart God open∣ed that she attended unto the things that were spoken of Paul.

And when she was baptized and her houshold she besought us,* 1.396 say∣ing, if ye have judged me faithful to the Lord, &c.

Observe the whole passage.

• 1. Here was a woman living in an honest and lawful voca∣tion. She was a seller of Purple.
• 2. Here were some beginnings of faith in her; For she wor∣shipped God.
• 3. The outward means to increase her faith. She heard us.
• 4. The inward means: The Lord opened her heart, after which followeth.
  • 1. More attention to Paul.
  • 2. Baptism.
  • 3. A Desire to be esteemed faithful.
  • 4. Hospitality: she welcomed her teachers.

So that for the encreasing of faith she heard the word; and the more she believed, the more attentively she heard, and for con∣firming of faith she was baptized. Faith cometh by hearing; for how shall they believe on him of whom they have not heard? Here let me admonish you;

1. But when I say by the word with the Apostle, I do understand, and would be understood to speak of the Word, not as it is the voice of a mortal man, nor as it is a dead letter, but as the spirit doth speak to us in the Word.

For this the Apostle biddeth us, Be swift to hear it concerns us much: but that you may see that faith is not begotten in us by hearing▪ hearing doth us no good without faith, and we must have a grain of faith to season our hearing, or else our hearing will adde nothing to our faith.

The word preached did not profit them,* 1.397 not being mixed with faith in them that heard it.

So do we see some at first poure water into a Pumpe, to set it a work, that it may yield water plenteously; for faith poured into our hearing doth make our hearing bring forth more faith.

And so in Prayer. Fulgentius saith of faith,

Incipit infundi ut incipiat posci.

A man cannot have faith without asking, neither can he aske it without faith.

2. When I name the word for a means to beget an increase of faith, I mean the written word, to exclude all unwritten traditions and all written legends which the tel-tale Church of Rome, hath coyned to gull the swallowing credulity of the mis∣led

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 I∣saiah the Prophet by reading him without understanding.

And I wonder that ever the Church of Rome could so be∣fool and infatuate the judgements of men, to believe that either hearing a forme of service, or praying in a strange tongue, could carry any validity in them, except they did conceive, or do be∣lieve 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 ori∣ginal.

And herein I must stirre you up to a thankful consideration of their profitable labours, who have taken pains to translate the Bible to English for the common benefit of you all, that you may read the Scriptures, and exercise your selves in the study of them, and examine the doctrines that you hear by them.

Blessed be the Lord God of our fathers, who put such a thing as this into the heart of our Kings Majesty, to set this work a∣foot and to see it finished.

Herein also I must commend unto you the easinesse and per∣spicuity of Scripture; for if God had not left the way of salvati∣on open, but had shut it up in such clouds of obscurity, that we must needs have a guide to light us the way to the lanthorn, why would David have called the Word it selfe A Lanthorne to our feet?

Therefore let no man be discouraged from his own private studying of Scriptures, for feare of their hardnesse. It is no bet∣ter then idlenesse and shuffling to say the Scriptures are too deep for me, I will not meddle with them.

Christ commandeth, Search the Scriptures: is he not Anti∣christ that saith, do not, thou shalt not search?

I say and believe that the Word only read over by us or to us, without the help of any Comment, or Sermon, or Exposition of

it is a Lanthorne, and giveth light to the simple.

Much more the Word with good Commentaries and written Expositions.

Much more the Word preached by learned and judicious Preachers, which know how to divide the same aright; those be called fellow-labourers with God, Angels of God, the salt of the earth, the light of the world, and even Saviours of men, and because of their labour in the Word, and oversight of the People, honour, double honour is allowed to them by the Apostle Saint Paul.

This point is of great use.

1. To us that are Ministers of the Word; for it layeth a ne∣cessity upon us, and wo be to us if we preach not the Gospel.

I am sure the Apostle putteth it home to Timothy;

I charge thee before God and the Lord Jesus Christ,* 1.398 who shall judge the quick and dead at his appearing and his kingdome:

Preach the word, be instant in season and out of season, reprove, rebuke, exhort, with all long-suffering and doctrines.

God hath given and committed to us the Ministry of the Word of faith, by which we must live; and if we be not found faithful in the dispensation thereof, our souls shall answer for the sins of the People, which are committed by our negligence, and for want of our giving warning.

2. To you it is a provocation of you to be swift to hear, to take heed how you heare, to heare with meeknesse, to hear wil∣lingly, to hear attentively, to meditate in the Word that you hear, to search the Scriptures, to believe the word spoken, to be obedient to the forme of doctrine delivered, not to despise him that speaketh in our ministry; it is said of Lydia that she heard us.

This was the outward means of her saith. This had never done good alone; for he that planteth is nothing, and he that water∣eth is nothing, but God that giveth the increase.

He is nothing, saith the Apostle, that planteth, that is, the Mini∣ster of the Word is nothing.

There were two things much amisse amongst the Corinthians at that time.

1. One was. they did too much depend upon their Ministers,

and ascribe too much to them, wherein he that sent them had wrong.

2. They were partial in their estimation of their Ministers, some affecting and preferring one, some another, that it came to a schisme.

To remove which double disease in the Church, the Apostle telleth them, that the Minister is not any thing: his meaning is not to disgrace the Ordinance of God, to defile his own nest, to dishonour his own high-calling, but to bring them to true judg∣ment 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 esta∣blish souls without it.

And further, whatsoever the Minister doth, it is by the sugge∣stion and help and efficacy of the Holy Ghost.

The purpose of the Apostle is to withdraw us from depen∣dance on outward means, he doth not seek to discourage the use or to disparage the honour of them, or to question their ne∣cessity: but to shew that as planting and watering of a tree are to the bearing of fruit, so is our preaching to your good life: ex∣cept God do give the encrease, the means in it selfe is not any thing.

Therefore let us search deeper for the power of God in the increase of our faith, and we shall find it a special work of the Holy Ghost:* 1.399 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 un∣derstanding.
• 2. Vpon the inferior part, that is, the Will and affections.

1. Upon the understanding, and there it openeth to us three things.

• 1. The Excellency of our Creation.
• 2. The misery of our fall.
• 3. The remedy thereof.

1. The Excellency of our Creation.

For man was made in the image of the Trinity, that is in ho∣linesse and righteousnesse, he had Free-will to have continued that happy estate, and he had the tree of life whereof he might have eaten and have lived for ever in the state of his creation.

It is necessary that we be instructed in the story of mans crea∣tion that we may understand the power, wisdome, and goodness of God shewed in man, who out of so base a matter, composed so excellent a frame as this of mans body, and inspired it with a reasonable soule, endowing it with heavenly light, and giving to man the lordship of the works of his hands, leaving it in his own free-will to perpetuate the tenure of his happinesse.

This is called mans state of innocency, wherein

• 1. His knowledge
• 2. His holinesse

was full and perfect.

1. His knowledge was full

• 1. Of God.
• 2. Of himself.
• 2. Of the creatures.

1. Of God; knowing him so farre forth as a fraile creature was capable of the knowledge of an infinite nature; and therein man was no whit inferiour to the Angels of God;* 1.400 for God created men and Angels in his own image, and this knowledge is the image of God; so saith the Apostle,

Created in knowledge after the image of him which created him.

2 Of himself; for he was then sensible of all that God had done for him, and I cannot doubt but that light which God set up in this excellent creature, did shew him the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of himself, so that he knew the secret of his own composition, the admirable faculties of the intellectual & animal part the Symmetrie, the Anatomy, the use of every part of the body, the end & use of his creation.

3. Of the creatures; for as all the creatures were brought be∣fore him to declare to him his dominion over them, so for more expressure of his lordship, he gave to every creature a name; sure∣ly the light of his understanding penetrating so deep as to the se∣cret nature of all things sublunary, as also well read in the great volume of the celestial bodies, and furnished with all science whereby either the content of the minde, the honour of his high place, being lord of all, or the use of his life, or the glory of his Maker, might be maintained or procured.

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Such was man in the state of innocency in respect of his know∣ledge; and though his fall eclipsed that light very much, and much of that particular knowledge which Adam had, perished in him; yet sure that which remained after the fall, which was the stock wherewith he set up in the world, did give the first rules, and lay down the grounds of all arts and sciences, which being perfected by observation, study and experience in the long life of the fathers, descended upon succeeding times, like rivers which gather in some brooks to mend their streame as they hasten to the sea, and so improve their strength in current, and dilate their banks.

Much of this maketh much against man; for in this exellencie of his knowledge extending it self so to the creature, no doubt but he knew the Angels also, and knew of their fall. I cannot suppose that so excellent a creature as man bearing the image of God that made him, and of the Angels that stood and kept their first estate, could be ignorant, or that God would conceale from him such an example of weaknesse in so excellent a creature, of ju∣stice in him.

I cannot suppose but that he knew into what condition the fall of Angels had dejected them, and how farre their sinne had corrupted them; he could not but know them, hating of, and hate∣ful to God, and therefore no friend to man.

He might have suspected the forbidden fruit to have had some poysonous quality, when God said, quâ die comederis morte morie∣ris; but he knew by that full knowledge that he had of the crea∣tures, that it was good and wholsome for meat.

But the more we honour God in the perfection of his creati∣on, 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 know∣ledge then men now have.

2. His holinesse was also compleat; for that Maker is not au∣thor imperfecti operis, of an imperfect work; he did nothing but it was bonum valde, very good; surely I doubt not to affirme that there was as full and as great perfection of holinesse

and righteousnesse in Adam in the state of his innocencie as was in Jesus Christ, for God was well pleased in them both.

The difference was this, Adam was a meer 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 Adams holinesse was changable, but Christs holinesse was not.

This holinesse and righteousnesse consisted in a sincere purity of the creature within himself, and in a totall conformity to the will of God.

The exaltation of Gods favour to him went no higher; so high it did go; Adam might have kept him so to this day and for e∣ver 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 there∣fore could not participate of the immutability of God as it did of his goodnesse and holinesse.

Considering man thus in his state of innocency, we shall finde that all Adams posterity was then in him, and in his person was the whole nature of mankinde; 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 goodnesse, and love, and wisdome 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 talent 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 un∣changably happy if he will.

2. The misery of our fall, and therein

• 1. How we may know it.
• 2. What it is.

1. Whow we may know it.

It is properly the work of the Law to declare to man how mi∣serable he is; so saith the Apostle,* 1.401 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 wayes 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 miscra∣ble 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 sinne.
• 2. In sinnes of omission.
• 3. In sinnes of evil motion,
• 4. In sinnes of evil affection.
• 5. In sinnes of evil action.

1. In original sin.

The Law declareth Adam a transgressour, and therein a cor∣rupter, 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 po∣sterity, so that ever since, no clean thing could derive it self from that which is unclean. This sin hath produced these effects in man.

1. The image of God is much blemished in him; for insteed of that full knowledge which he had, he reteineth only some prin∣ciples, 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 judg∣ment, because he cannot deny but that he knew a Godhead, and knew good and evill in some measure. Video meliora proboque.

For the invisible things of God, his eternal power and God∣head are seen by the creation of the world,* 1.402 being considered in his works.

And that law, Do as thou wouldest be done to, serveth us to di∣stinguish between good and evill in many things.

So though there be a totall privation of our light, yet is there a dark cloud overshadowing us.

For now the naturall man perceiveth not the things of the Spirit of God,* 1.403 neither can he know them because they are spiritually dis∣cerned.

Not that we are sufficient of our selves to think any thing as of our selves.* 1.404

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;* 1.405 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,* 1.406 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 pro∣ject evil then good; for the minde and conscience is defiled.* 1.407 For there is naturally a vanity in the understanding. So it may be said,

They are wise to do evill, but to do well they have no knowledge.* 1.408

2. In the Will, the image of God is blemished.

For we shall find in our selves a reluctation against God; all the service of God naturally doth bring a wearinesse upon us, and nothing doth terrify so much with fear of difficulty as good works.

This is called Originall sin; because it runneth in the same stream with our bloud, and we derive it from our faulty progeni∣tours; which the Apostle calleth, The sin that hangeth so fast on;* 1.409 Saint Paul calleth it peccatum habitans in me, sinne dwelling in me,

Corpus peccati. Lex membrorum. Concupiscentia.

And the whole corruption of man deriveth it self 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 our selves 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 Augustines saying, Magna pars humilitatis tuae, est no∣titia tui.

2. I find it also urged by the Prophet Isay,

Hearken to me ye that follow righteousnesse,* 1.410 ye that seek the Lord, look to the rock whence you were hewen, 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 unworthinesse, and to establish the Faith of Gods free grace.* 1.411

Thus saith the Lord unto Jerusalem, thy birth and thy nativity is of the land of Canaan: thy father was an Amorite, and thy mo∣ther was an Hittite &c.

To chide the rebellion of Israel, to whom God had shewed mercy, being so unworthy;

Three good uses of this point, if these vertues do follow.

• 1. Humility:
• 2. Thankfulnesse:
• 3. Repentance.

This Doctrine of Originall sin hath found some haeretical op∣position, though the voice of Scripture and Reason doth speak out loud and clear for it.

The Pelagians long agoe denied propagation of sin, and ascri∣bed all to imitation.

The Romanists deny it to be peccatum mortale, a mortal sinne.

But the Anabaptists of our times have revived both the Pela∣gian, and the Popish haeresie.

For in their last book printed 1620. they do deny that Infants traduce sin from their parents, and therefore are not borne in sinne.

I only admonish you, if any such corrupt suggestions shall ob∣trude themselves to your judgments, that you wave them as contrary to the expresse word of holy Scripture, that you never forget the pit out of which you were digged.

2. Sinnes of omission.

This is another corruption of nature; for our originall imper∣fection 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 shew us that whatsoever holy duty we omit, we transgresse 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 processe of the last judgment it is said, non pavistis me, non amicivistis me, non visitastis, ye fed me not, &c. And in the parabolical example of the rich man and Laza∣rus, it is declared that the rich man went to hell for not feed∣ing Lazarus. Consider this ye that forget God.

How often have you neglected publike prayers when you have had no just occasion to detaine you? how often have you neg∣lected to heare, 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 mans misery that he is negligent, and taketh not the benefit of these occasions to serve God.

He was adjudged to utter darknesse who hid the talent of his master in the ground. Take that uprofitable servant and cast him into utter darknesse: 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, for∣bear to do evill, or omit not to do good, but forget not; it is a sin to forget our duty, more to omit it willingly, but most horri∣ble to do the contrary.

3. Sins of evil motion.

These are against the tenth Commandement, non concupisces thou shalt not covet; for there is a conception of sinne, a vege∣tation, and a putting forth. The Conception of sin is the first mo∣tion 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 per∣tinentes: these he calleth Lutum simplex, that is, a thinne 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 &c. pertinet, which belong to luxury, &c. Coe∣lum immundum, foul mud.

The first of these cogitationes & motus primi, may be either in phantasie 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 concu∣piscentia non condemnat, if the Will consenteth not, the Concupis∣cence 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 Com∣mandement 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 our selves.

4. Sins of evil-affection.

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 mur∣ther, and unchast desires adultery, and desires of our neighbours goods theft;

These are not only sins in proventu ex corde, but in corde, as Christ saith, out of the heart cometh murther, 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, murther, adultery, theft, false witnesse 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 dan∣ger, yet because it fouls my soule, and defiles my body, I ab∣horre it.

This is an high degree of holinesse.

Saint Paul who had an inward assurance, and certain perswa∣sion of the salvation of his soule, as he declareth, reposita est mi∣hi corona. And he knew whom he had trusted; yet how doth he complain!

To will is present with me, but I can do, &c. Of sinners I am chiefe.

But I am carnall, sold under sinne, wretched man that I am!

Those sorrowful bewailings of himself, those confessions and deplorings of his sinne, do not proceed from fear of punishment: he knew that he was past the rod: they proceed from the hor∣rour of the infection of sinne: 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 sinne, 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.* 1.412

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 vexa∣tions, in the windes of temptation without us, and death it selfe.

It containeth also the second death, Poenam damni, depriving us of all comfort, and poenam sensus, possessing us of all fulnesse of woe.

Two things make weight in this woe.

• 1. That the Judge hath book't the full evidence against us; no∣thing can be either suppressed or excused by us, nothing can be defended.
• 2. That there is no power in us as of our selves to satisfie the Justice of God; so that we are at Saint Pauls passe, Quis me

• liberabit? Who shall deliver me?

And herein the law doth us a favour; for it is our Schoolma∣ster to bring us to Christ, which is the next point which the spi∣rit revealeth.

3. The Remedy; wherein consider,

• 1. How the law doth shew 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 School∣master to Christ.* 1.413 In the schoole of God there are three formes.

• 1. Incipientes, beginners, in the lowest forme, 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 forme; and that two ways.

• 1. By representing Christ in figures and types, in sacrifices and ceremonies. This is the Ceremonial.
• 2. By shewing us our misery, that in our selves 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 soule 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 abhorre my self. This done;

2. The Gospel revealeth to us the full remedy of our misery in Christ, saying,

Ʋnto you is borne a Saviour, which is Christ the Lord. God sent his Sonne made of a woman,* 1.414 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 Wisedom.

Against our guiltinesse, he is made our righteousnesse.

Against the infection of sinne, our Sanctification.

Against the punishment of sin, our redemption,

The remedy thus sufficient, Christ, God and man, is a person able to satisfie the law.

And being without sinne, able to recover us the favour of God.

And being victor of all our enemies, able to open Paradise to us.

Thus farre in the work of faith the spirit of God worketh up∣on 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 comfor∣table remedy.

2. To settle us in the faith, the spirit of God must also work upon our will: that is,* 1.415

• 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 sorow; the effects of which sorrow are named by the Apostle.
    • 1. Carefulnesse,
    • 2. Clearing our selves.* 1.416
    • 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 our selves most miserable in our selves; yet must we not so farre undervalue as to think our selves unworthy of eternal life.

The Jews are charged that they resisted the Holy Ghost,* 1.417 and would not admit the gracious suggestions thereof, they would not hear the voice behind them whispering in their eare a re∣turn from their evil ways.

Paul and Barnabas tels them, It was necessary that the Word of God should first have been spoken to you:* 1.418 but seeing ye put it from you, and judge your selves unworthy of life everlasting; Lo we turne 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 a∣gainst our selves that we are unworthy;

Another thing it is, out of the conscience of sinne to confesse our selves unworthy.

Yet in this Confession and Contrition there is hope, that though in our selves we be both unworthy and uncapable of hea∣venly life, yet having an eye to the remedy of our misery, we de∣spair not in him, because we hold upon sure and precious promi∣ses; 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, ex∣prest by the Apostle to be his own goodnesse, the good pleasure of his will so free.
• 3. In regard of the fulnesse of his favour, For God who is rich in mercy,* 1.419 hath promised. Abundant in goodnesse.
• 4. In regard of the extent: gaudium quod erit omnipopulo, joy unto all People;* 1.420 for this brazen serpent is lifted up, that whoso∣ever looketh thereon may have help.

What then should keep thee from this remedy?

• 1. Consider that there is no man in better case then thou by nature: for all have sinned and are deprived of the glory of God.
• 2. Confider that this remedy is without thy self; if it were of thy self, thou hadst cause to distaste it; but it is the free offer of Gods grace to thee.
• 3. Consider that the giver of the Remedy, is the giver of faith also, by which the remedy is apprehended and applyed; and if thou do not feel this faith in thy self, do not judge thy self void

• of it; for there may be and is faith often, where is no feeling thereof.
• 4. Tarry the Lords leasure, as before, wait; for the vision will not lye. How long lay the poore man at the Poole 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 threatnings of his judge∣ment, 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 shew 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 then gold that perisheth, hath a proper touchstone to try it;* 1.421

• 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 de∣clare our faith to men.

1. A good Conscience.

For being justified by faith we have peace toward God.* 1.422 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 aile nothing, [Object.] they are not humbled like other men, they are not poured from ves∣sel to vessel: therefore their sent remaineth in them.

The effect of true peace is joy in the Holy Ghost.* 1.423 The wicked mans joy is not such; it is but a flash; it is neit•••••• ••ound, for when any tryal cometh it faileth; neither is ••t 〈…〉〈…〉 for it perish∣eth in time; neither is it growing and incre••••••••g, neither is it excusing.

2. Many of the best of Gods servants have their minds trou∣bled, and suffer great distresses in their conscience for sinne; [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,* 1.424 even from the warre of the spirit against the flesh, the world, and the devil, in which

conflict often times the spirit is daunted and dismayed for a sea∣son; but there is ever joy in tribulations, and joy arising and growing out of sorrowes; whereas the hearts of them that have not Faith, dye in them.

And this fire is from heaven; the covering of it with oppressi∣ons 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 signe of a good Faith.

2. Another touch-stone for this gold, this Faith is an evidence of godly conversation, to approve our selves to God and man, both by doing all the duties of a godly life, and avoyding 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 extracti∣on drawn by our Faith from Jesus Christ.

I live by Faith in the same God.

2. Faith only doth assure to us the loving kindnesse of God; God so loved the world, that he gave his only begotten son, &c.

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 beleeving soul assured of Christs love to it, doth cast about within it self, quid rependam? and find∣ing nothing to recompence that love, it seeketh how God may be pleased, and walketh in that way so neer as he can.

So it is said of the faithful, that they walk with God, and they answer every temptation to evill, as Joseph did; How shall I do this and sin aga•••••••• ••••d?

Or if by infi••••••, ••hey fall, they cry God mercy, and they groan and grie•• ••••••hin themselves that they cannot performe better service to God.

Thus we love God,* 1.425 because he loved us first.

And Christ said, Many sins are forgiven her, quia dilexit mul∣tum. 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 our selves

cannot discern it, yet may we discern in our selves our love of God, and of such as love God; and this proves Gods 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 unfained, 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 spake, but the other of which David his father spake, 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,* 1.426 which the Apostle calleth Simplicitie, and godly purenesse.

And that is known by these signes.

• 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 weaknesse so farre 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 finde in his heart a present strife of his spirit against the flesh, wrastling with his own corruptions, and not suffering sin to reign in his mortal body, leading him captive to the Law of sinne.
• 4. If he finde him watchful to prayer and fasting, and watch∣ing, and all exercises of mortification, striving to bring his body in subjection to the law of God.
• 5. If he be willing to hide the word of God in his heart, to arme him against Satans temptations, as Christ did with scriptum est, it is written.
• 6. If he finde a desire of perseverance therein to the end, which is discerned by his spiritual growth from grace to grace, bring∣ing forth more fruit even in age, as Christ testifieth of the Church of Thyatira, more at the last then at the first,* 1.427 For he that beleeveth in me, out of his belly shall flow rivers of the water of life.* 1.428

These be sure proofs of sincere faith, which though it be weak, yet it will gather strength; and being able to fight, will in the end be made able to overcome all our enemies.

3. How faith may be preserved.

This seemeth a needlesse question, because we have cleare evi∣dence of Scripture, that sincere faith cannot be lost.

True; it cannot finally be lost, it is assured to God; but we must preserve it, so as that in temptations and afflictions we may not be cast down with fear that it is lost.

Neither that we do bear our selves too bold upon it so farre as to presume.

Therefore we are bound to the use of all those means ordained by God to preserve faith.

If it be an hypocritical or a temporary Faith, it may be lost; if it be a true Faith, this is one certain sign of it.

The same means that breede Faith in us, the same means do nourish it: therefore

If thou standest by Faith, be not high minded, but fear.

It is a Tenet of the Church of Rome,* 1.429 and it is now revived of late by the Anabaptists in a book of the last yeer, that a man may finally fall away from saving grace;

And many false shewes are made out of Scriptures not rightly understood, to maintain this heresie.

I say no more, but as the Apostle doth,

Let him that thinketh he standeth, take heed lest he fall.

He that is once assured of his standing,* 1.430 cannot fall, because the same Spirit which witnesseth to our spirits that we are the sonnes of God, doth also teach us all things, and bring all things to our remem∣brance, which Christ hath taught us.

The means are

The Word, the Sacraments, Prayer.

• 1. The Word; for as we are born anew by the immortal seed of the Word, so we must as new born babes desire the sincere milk of the Word, that we may grow thereby.
• 2. The Sacraments of Baptisme and the Lords Supper; for these also serve to strengthen Faith.
  • 1. By visible representations to the sense of the inward graces of Gods spirit, that walking here by Faith and not by sight, we may have something to fasten our eye upon, which may be to us as the brazen serpent lifted up.
  • 2. By the vertue of consignation, because these Sacraments are

• ...
  • the Seals of Gods Covenant of grace, obliging God the giver to continue his love to us, and reciprocally binding us to return du∣ty 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 gra∣ces 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 op∣portunity for the same.

To renew our Baptism by often repentance, to frequent the Table of the Lord, as the feast of our souls.

This advanceth our ministry of these by which this Serpent is lifted up on high, and set on a pole for all that desire health to look upon it.

They that are carelesse and negligent in these things, will soon make shipwrack of that temporary faith that they seem to have; for they that live in the neglect of these things, do forsake their own mercy, and declare plainly that their Faith is not sound and sincere, but their whole righteousnesse is like the morning dew, soon dried up.

3. Prayer, 1. for that shewes of whom we hold, not of our selves, but of God.

2. That bringeth us into Gods acquaintance and familiar con∣versation whereby we do more perceive Gods love to us and de∣clare our love to God.

4. How Faith must be used.

The handling of this point draweth in the third word of my text, which is life.

The just shall live by Faith.

The right use of Faith is to live by it, as I have shewed in the exposition of the words.

• 1. There is use of it in the natural life.
• 2. In the spiritual life.
• 3. For the eternal life.

1. In the natural life; for

• 1. In prosperity.
• 2. In adversity.

there is use of it.

1. In prosperity.

1. Faith is a shield to bear off all the flattering temptations of the flesh,* 1.431 the world, the Devil; so it is said of Moses, By Faith Moses when he was come to yeers, refused to be called the sonne of Pharaohs daughter.

And by Faith Joseph when he was tempted by his unchaste mistris, whose offer tendered him all sensual delight, refused her, and would not sin against God.

2. Faith is the contentment of the righteous in those things that they possesse; they beleeve them to be the gifts of God, and they are satisfied with his allowance; so by Faith Daniel was content with his pulse, and refused the Kings meat; they that do beleeve that God knows better then they what is good and suf∣ficient for them, are content with what they have.

3. Faith is the acknowledgment of all our good from God, for thanksgiving is a work of Faith, and giveth God his due.

4. Faith dependeth upon God for the time to come,* 1.432 as David saith, thou maintainest my lot.

I have set the Lord alwayes before me,* 1.433 he is at my right hand, I shall not be moved.

Upon which ground the faithful do build things hoped for, and commit their wayes to the Lord.

They cast all their care upon God, for he careth for them. And surely it is for want of Faith that the filii saeculi hujus the men of this world do rise so early, and go so late to bed, and eate the bread of carefulnesse, robbing God of his service, and break∣ing the Sabbath, and often doing wrong to their brother to build up themselves, it is a signe that they dare not trust God.

A strange inference.

• 1. For we beought nothing with us into the world.
• 2. We cannot deny but that whatsoever we have or possesse in the world, it is the gift of God; for aperiente manum de implet omnia; we have no interest in any thing, being born in sin, the right is in him, the gift from him.
• 3. We must confesse that very little will serve our necessities whilest we do live in the world.
• ...

• 4. We shall carry nothing away with us, and why should we discruciate our selves with cares for others, seeing that is the care of God? our children also are his inheritance.

I know and beleeve that our children are under the Covehant and Promise of grace, Ero Deus tuus & seminis tui. Let us stu∣dy 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 law∣full means to provide for them.

Thus are we discharged of our duty, permitte Deo Caetera, leave the rest to God; Faith now doth all that remains to be done.

By Faith Isaak blessed Jacob,* 1.434 and Esau concerning things to come.

By Faith Jacob when hee was dying blessed both the sonnes of Joseph.

2. In adversity.

Thus it serveth to furnish us with

• 1. Patience.
• 2. Hope.

1. With Patience, to bear the present distresse without mur∣muring at God.

David is a notable and a full example of this Faith. I shall shew you him in distresse.

For when the Amalekites had burnt Ziklag,* 1.435 and had carried away captives all the people therein, and amongst them Davids two wives, Abinoam, and Abigael,

David was greatly distrest, so were all the people.

They lift up their voice and wept, untill they had no more power to weep.

David beside this sorrow of his losse, and compassion of the losse of his people, &c. Feared.

For the people speak of stoning him, because the souls of all the people were greived, every man for his sons and his daughters.

No remedy against all this sorrow but Faith.* 1.436

But David encouraged himself in the Lord his God.* 1.437

The like example of Jehoshaphat;

When some came and told the King of an army coming a∣gainst him to invade him; instead of mustering his men, survey∣ing

his armour, sending out for oxciliaries to resist this armie.

Or instead of sending a messenger to treat of peace to divert the enemy, and to prevent war.

Jehoshaphat lets the enemy come on;* 1.438

Jehoshaphat feared, and set himself to seek the Lord, and pro∣claimed a fast throughout all Juda, he goes to Church and prayes;

O our God wilt thou not judge them? for we have no might against this great company that cometh against us;* 1.439 neither know we what to do: but our eyes are upon thee.

In the very distresse to which this remedy is applied, God hath threatned the Jews with an invasion by the Chaldeans; he hath declared the enemy insolent, and violent, what shall the Jews do in the misery? Observe,

God takes no care of the wicked, let him sin, let the Chalde∣ans do his worst to him, but The just man shall live by his Faith.

For he shall possesse his soul in patience.

Beloved, we hear of distresses abroad; if we do but crosse the water, the sword is drawen against the professours of the Gospel of Jesus Christ, and they that have armes put them on to save their lives, and stand upon their guard.

The bloody Iesuits cry to the French King of our Religion, Rase it, Rase it.

We know not how God may visit us hereafter, when the light of Israel shall be quenched; although there go over nei∣their men nor mony to relieve the distresses of our own mothers children, filios ecclesiae, children of the Church; such consultations are far above us; yet let us pray for them to God, that God would give them Faith to depend upon him: and the just amongst them shall live by that Faith.

There is an example nearer kinne to this land, the daughter of great Britaine and her root and branches; for whom many a loyall heart in this Kingdom aketh, in whose quarrel the honou∣rable house of Parliament have in the name of the Commons offered to unlock all the treasures, to put on armes, and to ad∣venture the lives of all faithful Patriots in the just cause of resto∣ring them to their rightful inheritance, and all such honours as

their just claime shall challenge. In their distresse I know no o∣ther comfort but my Text. The just shall live by Faith.

In a word, where these three great and crying sins do raigne, which in this Prophecy are threatned;

That is corruption of conversation, when there is no hone∣sty nor truth left amongst men, but that every man studyeth the building of his own house, he cares not where he hath the brick and the morter.

Corruption of Religion, that schisme and heresie do carrie it from peace and truth.

Corruption of justice, that honours, places of service in the Common wealth, and justice it self are sold for mony; good men punished, evil men rewarded. Comfort: Justus ex fide sua vivet, the just shall live by his Faith.

2. Faith furnisheth us with Hope.

That also

• 1. In Prosperity.
• 2. In Adversity.

We have hope through Faith that God will continue his lo∣ving kindn••sse to us, and not take away from us the light of his countenance.

So David; Surely goodnesse and mercy shall follow me all the dayes of my life,* 1.440 and I will dwell in the house of the Lord for ever.

Observe in Davids hope two things.

• 1. The ground of it, Faith in Gods protection, for that is the part of the whole Psalme. The Lord is my shepheard, he shall feed me, he restoreth my soul: In the valley of the shadow of death thou art with me; Thou preparest my table, thou anoyntest my head with oyle, my cup runneth over.
• 2. The means by him used to continue the assurance thereof, even by dwelling in the house of God continually; that is by consecrating his whole life to Gods service and worship.

2. In adversities.

We have hope that either God will strengthen us to bear it, or give issue out of it.

This is grounded upon that promise of God to his Church. I

will not leave thee nor forsake thee,

And if we hope for that we see not,* 1.441 we do with patience waite for it.

There is no such comfort in the sorrows and distresses of life, as reading the holy Scriptures for the support of our hope. For, They are written for our learning, that we through patience and comfort of the Scriptures might have hope.* 1.442 This hope keeps the heart from breaking; for building upon the truth of God it can∣not be shaken.

2. How Faith must be used in the Spirituall life,

• 1. For this the Apostle doth call it the sheild of Faith; and it serveth for defence against the fiery darts of Sathan, to keep off the evil that is yet without us, either in temptation or pro∣vocation.
• 2. It serveth also to purify our hearts from that evil which we do bear about us in the infection thereof.
• 3. It serveth for a provocation to stirre us up, to resist the power of the enemy;* 1.443 For so Saint Peter saith, Though Sathan go about like a roaring lyon, seeking whom he may devour,

  Whom resist stedfast in the faith.* 1.444

• 4. It serveth for victory. This is the victory by which we over∣come the world, even our Faith.
• 5. Many that returne out of the field victorious, yet may bring home some dangerous wound that they have received in the bat∣taile; and there is another good use of Faith, to cure and heal all the wounds. For our Faith maketh us whole
• 6. It serveth for the effectuating the means.
  • 1. Hearing.
  • 2. Sacraments.
  • 3. Prayer.

3. For our eternall life.

Faith is profitable unto all things which hath the Promise of the life present,* 1.445 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 ar∣ticle of Christian Faith, the close and sweet conclusion of our Creed.
• 2. It assureth us, that we are they who shall by the free gift

• of God, be made heirs of this heavenly Kingdom: reposita est mihi corona justitiae.
• 3. It applieth all the promises of God to those several graces in us. Thus, I mourne, therefore I shall be comforted: I am pure in heart being washed in the blood of Christ, Therefore I shall see God: I hunger after righteousnesse ergo satisfied: I love God; ergo, all things work together for my good: I beleive, ergo, I shall be saved.
• 4. It assureth our perseverance to the end in our love and obe∣dience; yea Faith assureth our faith to us; For beleiving in the Author, is beleiving in the finisher of our Faith.
• 5. It stayeth us in expectation of the fruit of our Faith, that though the Vision do tarry, yet we think it not long to waite for the performance of it.

Having heard of the excellent use of Faith, you cannot but ob∣serve the reason why Sathan doth aime all his fiery darts at our Faith, because all our obedience, and righteousnesse, and holi∣nesse, 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 Sa∣than against him, as his Faith.

For Faith keepeth us from being devoured of this roaring Lyon.

Therefore two assault we must provide for:

• 1. Sathans labour to keep us from getting this sheild of Faith.
• 2. His sound care when we have gotten it, to rob and spoil us of it.

1. Assault.

Sathan knowing that our Faith makes us too strong for him, and quencheth all his fiery darts. doth therefore all he can to keep us from the means by which Faith is increased in us.

That is, from hearing the Word and receiving the Sacrament, from meditation, from prayer; and as often as you find your selves tempted to neglect these, know it to be Sathans malice a∣gainst you to keep you from Faith.

The brest-plate of righteousnesse without a sheild of Faith, is not sufficient to keep off the fiery darts of Sathan from wounding us, but Faith quencheth them.

They therefore that live in the love and in the use of those means, may comfort themselves that Sathan shall not be able to hinder them from obtaining a comfortable vegetation and grow∣ing 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,* 1.446 we may have boldnesse with God. For as Christ prayed for Peter that his Faith might not fail; so he pray∣eth for his whole Church, even for all that shall beleive in him through his Word,* 1.447 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 denyed the use of riches, honours or lawful plea∣sures; these be ornaments and comforts of life, but we cannot live by them, they perish in the using of them.

Our obedience and good works are the fruits of Faith, we live by Faith, Faith lives in obedience, for without works Faith is dead: Did we but know the unvaluable price of Faith, we would seek it more then all other things, and like the Merchant in the Parable,* 1.448 we would part with all we have to purchase Faith. I conclude with S^t. Bern.

Dicamus fidem vitem, virtutes palmites, Botrum opus, devo∣tionem 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 de∣livered out of this place.

Ribera a learned Iesuite, when he cometh to this Text in his

full commentary upon this Prophet, saith. Incidimus in locum qui est lapis offensionis duabus domibus Israelis, hoc est orthodoxis, & haereticis qui recesserunt à domo David.

It greives the Church of Rome that we have so clear a Text in th is Prophet, and that so much urged in the Epistles of the Apostles for our justification by Faith alone; and Ribera is much deceived if he mean us under the tittle of haeretiques; for this place is no of∣fence to us: It is the most comfortable doctrine that we can em∣brace, nothing doth more set forth the excellency of Faith, no∣thing doth more assure to us our eternal life.

Fain would Ribera have shifted off the clear evidence of this place with this illusion, that the Prophets meaning is this,

The just man, that is, the man that desireth to be just, shall live the life of grace by the Faith whith he hath in Christ Jesus.

We understand that a man is justified only by Faith, and that without the Law as the Apostle doth also teach.

And it were a poor comfort to the Church in their distresse to tell them, that the just man should live by his Faith, except the Lord in that promise did assure them the comforts, not only of the naturall, but of the spirituall and eternal life

Neither would the Apostle urge this Text, but with these contents. For exexamine the places where these words are urged, and it wil appear.

The Apostle professeth.* 1.449 I am not ashamed of the Gospel of Christ, &c.

For therein is the righteousnesse of God revealed from faith to faith, as it is written, Justus ex fide vivet, the just shall live by his faith.

The Gospel is said to reveal the righteousnesse of God, he cannot mean the essential righteousnesse by which God is justice it self in his divine nature; but he doth understand that righteous∣nesse of which the Apostle speaketh, who is made unto us wisdom, Righteousnesse, &c. that is, Christ our Righteousnesse: and this is called the grace of God which bringeth salvation

This is revealed now in the cleare light of the Gospel in real performance, which was before exhibited in visions and dreams, and types and ceremonies whilst the veyle was up.

It is revealed from faith to faith.

As Origen and Chrysostome truly enough, but not enough fully: Ex side veteris testimonii in fidem novi; as Ambrose,

Ex fide Dei promittentis in fidem hominis credentis.

But most fully. Ex fide incipiente, in fidem proficientem. For as Clemens saith,

Apostolus unicam tantum fidem annunciat, quae crescendo proficit, Till it grow up to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a fulnesse of faith.* 1.450

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 un∣derstand Gods word in my text so, as that the means of life is faith, and faith only: for so it is further urged by Saint Paul, who saith,

But that no man is justified by the works of the law in the sight of God,* 1.451 is evident; for the just shall live by faith.

Here these words are brought in to prove, that faith only doth justifie in the sight of God; which is thus proved.

Life eternal comes only by faith; therefore righteousnesse comes only by faith.

The antecedent is Gods own word in my text.

The consequence is thus proved, for

Righteousnesse is the foundation of life eternall.

They which receive the abundance of grace,* 1.452 and of the gift of righteousnesse shall reign in life.

And in the next verse it is called Justification of life.* 1.453

And this sequence doth the Apostle make in his own com∣fortable perswasion of himself,

I have fought a good fight, this is the great fight with Princi∣palities and Powers:* 1.454 And I have kept the faith, this is the shield which beareth off the fiery darts discharged against him in this fight: his comfort is,

From henceforth is laid up for me a Crown of righteousnesse.

This righteousnesse is not of the law, which he hath fulfilled, but the righteousnesse of the faith which he hath kept.

It is not the brest-plate of righteousnesse, but it is the shield of faith that beareth off all the fiery darts of Satan, and therefore the just man doth not live and come out of this battail victori∣ous by righteousnesse, but by faith.

This place thus applied by our Apostle, is the ground of our Church tenet, against which the gates of hell cannot prevaile, namely that sola fides justificat, faith alone doth justifie.

That which the Romanists do lay to our charge, is, that we exclude good works, and upon that slanderous imputation, both Dr. Stapleton, Harding, Bellarmine, Campiane, Bishop, and in∣deed generally all Popish writers do proclaim us Hereticks, and they will not hear us, saying, that the justifying faith which we preach, must be such as worketh by love.

They like the Pharisee trust in themselves that they are per∣fect; we with the Publican, cry out in faith of Christ's sufficient satisfaction, Domine miserere, Lord have mercy; upon whose ex∣ample Saint Augustine saith;

Videte fratres, magis placuit humilitas in malis factis, quam su∣perbia in bonis factis.

The cause is in sight; the humility of the one was with faith, the pride of the other was in presumption: And God resisteth the proud but giveth grace to the humble.

I conclude this point, wherein I have held you long; I know with how much comfort and profit to my self, I hope without your losse of time. What man is he that desireth life, who would live as a man, as a good man, and as an happy man? I answer in the words of the Sonne of God; As thou believest, so shall it be unto thee. Or in the Words of the Father of that Son in my text.

The just man shall live by his faith.

Vers. 5. Yea also because he transgresseth by wine, he is a proud man, neither keepeth at home: who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all Nations, and heapeth unto him all People.

NOw that God hath declared what rest and comfort his Church hath in the manifold oppressions of the enemies

thereof, they shall live by their faith;

In all the rest of this chapter, he declareth his own just Provi∣dence in the Government of the world, and in the severe execu∣tion of his judgments upon impenitent offenders, that the Pro∣phet may inform himself and others, that God hath not forgot∣ten 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 be∣fore him.

That he sitteth not there idle, but is awake, that his eyes do see, and his eye-lids do try the sonnes of men, that we shall hear from his own mouth.

Concerning the words of this fifth verse,

Yea also, because he transgresseth by wine, he is a proud man, nei∣ther keepeth at home.

These words are read diversly both by Translators and by Ex∣positors.

Our first English Church-bibles read thus.

Like as the wine deceiveth the drunkard, even so the proud shall faile and not endure.

The Geneva followeth the same sense.

Yea indeed the proud man is as he that transgresseth by wine, therefore shall he not endure.

Arias Montanus: Et quo modo vinum potantem decipit, sic erit superbus, & non decorabitur.

In his Interlineary he followeth the text in the original, but in his Commentary he followeth the vulgar Latin authorized for the Canon by the Councel of Trent.

Pagnine. Quanto magis patator vini qui praevaricatr, qui est vir superbus, non permanebit? So Mr. Calvin, Etiam certè vino trans∣grediens, vir superbus non habitabit.

The 70 have no mention of wine.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Here be three words to expresse pride fully:

• 1. To think too well of our selves.
• 2. To think contemptibly of others.
• 3. To boast and glory in vain ostentation.

It seemeth to me that the purpose of this place, is to expresse

the insolency and pride of the king of Babel, proud Nebuchad∣nezzar, and generally of the enemy of the Jew, the Chaldaean; and that the scope of the place is to resemble them big swoln in their own self-opinion, to a man that is drunk with wine.

This hath good coherence with the former words, for shew∣ing how the just man and the proud man do stand in oppo∣sition.

His soule which is lifted up is not upright in him: but the just shall live by faith; faith shall establish the just man.

But the proud man who is drunk with the vain over-weening of himself, he shall not continue, non habitabit, he shall not be e∣stablished.

And here I forsake the Kings Bible, for I cannot find either sense or coherence in it.

The words following are plain enough; for God therein doth expresse that he taketh notice of the insatiable desire of the Chaldaean, who incouraged by his victories, doth covet to be Mo∣narch 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 it self, is infatiablenesse.

1. Of the ground: it is pride.

This is resembled to drunkennesse, it is a spiritual giddinesse, wherein men lose themselves, and as the drunkard doth both think and speak, and do those things which betoken madnesse, his reason, and understanding, and judgment, and memory fail∣ing, 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,* 1.455 to do things unseemly as the drunkard doth.

The Prophet reproving the pride of Ephraim, doth use this resemblance,

Wo to the Crowne of Pride, the drunkards of Ephraim. And again,

Ver. 3. The Crown of Pride, the drunkards of Ephraim shall be troden underfoot. And after,

They are drunken,* 1.456 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 our selves; 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 o∣overflow the banks, it is charity; when it exuberateth, it is pride.

All sober men do esteem drunkards vile, and account drun∣kennesse a loathsome sin; let the proud man see himself in that glasse, for the drunkard is the picture of the proud man.

1. Drunkennesse makes men think themselves very wise, and such as flie the conference of their betters when they are sober, in their drink care not with whom they do contest, and regard no mans presence.

So the proud man is wise in his own opinion; Salomon saith, There is more hope of a foole then of him

2. Drunkennesse maketh many apt to quarrel.

Who hath contentions? the answer next verse.

They that tarry long at the wine.* 1.457

And so is it with the proud man: for he that is of a proud heart stirreth up strife.* 1.458

3. The drunkard whilst he is in his Cups, is not to be admoni∣shed. 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.* 1.459

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 mans pride shall bring him low.* 1.460

He that loveth wine and oyle shall not be rich.

6 They are alike in the last judgment; for

The Lord will destroy the house of the proud.

And the Apostle faith of drunkards, that none such shall inherit the Kingdome 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 over-grown pride of our times, wherein contrary examples do grow so thick.

It is a great part of the study of many to out-shine their neigh∣bours in glorious buildings, gay apparel, rich furnitures of their houses: this kind of pride hath done much hurt, especially in the ruine of

• 1. Charity, which had wont to cloath the naked, feed the hun∣gry, refresh the thirsty, and minister to the necessities of the poor brother.
• 2. The ruine of Justice which gives every one his own: I fear if many proud and gay persons that slant it in bravery of rich shew should do so, their feathers restored, they would be found naked.
• 3. The ruine of Temperance which prays, give me not pover∣ty, give me not riches, give me things convenient for me for they be fools in the judgment of the wife men, that die of prosperity.
• 4. The ruine of Religion, for godlinesse is not it self without contentednesse.

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. [ 2]

• 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 sa∣tisfied.

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 stuffe laid and overlaid, almost hidden, with rich

adornment of triming; and when the stuffe may call the wearer proud, the trimme and fashion may resemble them to the grave and hell, and shall testifie against them that nothing can satisfie them; and yet to this they adde 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 forrain fashion, and natu∣ralize out-landish formes 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 shew.

The Country striveth with the City, as farre as their markets will bear it out, the City with the Court; these encroachments put pride to shifts; for when Mechanicals come so fast upon the ancient Gentry of the Land, usurping both their shew 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 streine their tenant one note high∣er 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 out-go our selves, that goodly inheritances are worne out, and vanity doth end in misery in ma∣ny, in them it continueth with scorn and disdain.

And when you have made your selfe 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, wherof the owners have scarce the pleasure of behold∣ing the same with their eyes, being afraid of the hospitality that should correspond that great shew of room.

The proud in beauty, declare themselves insatiable in striving to mend Gods 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 hide and conceale the ruines of time.

The pride mentioned in my text is of power, which every one

desireth, and few do know how to manage. The Chaldaeans ha∣ving 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 e∣nough to bid the next King battel, and to get the conquest of him, that the fear of his power may make the next King yeeld himself.

And Alexander when he had conquered the world, sate down and wept, that there were no more worlds left for him to con∣quer.

The Bishop of Rome from a Diocesan Jurisdiction, hath swel∣led by degrees, partly by his own ambition, partly by the conni∣vence 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 faine been dividing of She∣chem, and meating out the valley of Succoth.

In inferiour places, how are men transported with desire of power and command, and how unsatiable in that desire? witnesse the many offices, the various employments, which some have de∣sired and obtained to be congested on them.

I say no more of this unsatiable gulf of desire, then 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 de∣sire 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 busie 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 cloathing of many poore; to adde one Lace more in the suits of the rich; this shortens the labourers wages, and addes much to the burthen of his labour. This greedinesse makes the market of spiritual and temporal offices and dignities, and puts well-deser∣ving vertue out of countenance.

This corrupts Religion with opinions, justice with bribes, cha∣rity with cruelty; it turns peace into schisme and contention, love into complement, 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 professe, that we have our being, not of our selves, but of God; In him we live, move, and have our being; He made us, and not we our selves; so let us be content with his provision for us.

It was Satans first suggestion to Adam; for so he had former∣ly corrupted himself, and lost his first estate; to suggest pride he would shew 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,* 1.461 and yet he confest,

All this doth me no good.

Pope Julius the third, was forbidden to eat Pork by his Phy∣sitian, and no other dish would please him, he commanded it to be set before him in despight of God.

Therefore hear the Apostle

Is is good to have the heart stayed or established with grace,* 1.462 and not with meats which have not profited them &c.

The grace of contentment is like the ballast of the ship, which gives herher trimme, and makes her strong and jocund upon the great waters.

Faith doth bring us to God, it stoopeth us to him, it fastneth us upon him.

Pride maketh us shift for our selves, and divideth us from God: he offereth his wings to such, and they will not be gathered to∣gether.

Let us know that we are never past the wings of Gods pro∣tection

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 fil 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 leak∣ing vessels that let go all things, without he calce us and make us teight.

We are bottomlesse bagges, wide-mouthed to take in, but un∣bottomed to retain any thing, except he do give us contentment to stay our stomaks 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 terrour 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 increa∣seth that which is not his, how long? and to him that ladeth him∣self with thick clay. 7. Shall they not rise up suddenly that shall bite thee? and awake that shall vexe thee? and thou shalt be for booties unto them? 8. Because thou hast spoyled many nations, all the remnant of the people shall spoyl thee, because of mens 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 Baby∣lon and his Chaldeans have troubled and persecuted, and all look∣ers on also.

By taking up of a Parable, which word is rendered by Apoph∣thegma, a grave and wise speech is here meant, declaring that

the wisdom of men shall check the pride of the Babylonians, and proclaime them vain.

The taunting Proverb which the seventy render here, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: signifieth Dicterium: a bitter quip uttered in an aenigmaticall manner of speech, a secret gird full of salt and sharpnesse, where under some obscurity of words is secretly couched some galling and cutting tartnesse of meaning.

We must search this speech for two things, for here must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a wise saying, and here must be a taunt and salt taxa∣tion in some obscure and aenigmatical speech.

The first is in the former words, wherein he denounceth a woe to him that makes up his heap wich other mens goods, and he cryeth to him, how long? taxing his insatiablenesse.

The sharp and salt reproof is in these words,

And to him that ladeth himself with thick clay,

For first wherein he thinketh to gather an happinesse, he reap∣eth nothing but woe.

2. Wherein he hopeth for ease and relaxation of his cares, he get∣teth a burthen, which the word of loading implyeth.

3. He is charged that he is author to himself of that burthen: 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 then thick clay.

The gold and silver of the earth is sharply and scornfully men∣tioned as no better then 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 metall 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 shew 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, grasse or pearle, flower, tree or fruit growing on the earth, beast or bird, fish or fowle, worme 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 A∣dam, 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 mine∣ral, or vegetable whatsoever.

7. Shall they not rise up suddainly that shall bite thee? and a∣wake that shall vexe 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 interroga∣tion, Shall they not rise up, &c. hath more weight in it, and im∣plyeth both vehemency in the Commination, and assurance of the judgment threatned, more then if he had said, They shall a∣rise that shall bite thee.

Read Isay 13. and see the burthen of Babylon, and passe to the 14. for this v. is but a short abridgment of that full prophecie,

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 threatned by the Prophet Jeremiah, cap. 50. cap. 51.

A Nation coming out of the North, to make their land deso∣late; 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 bite thee.

Herodotus reports that upon one of their great Holy-days,* 1.463 when all the city were in their dancing and disports,

Ex inopinato eis 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 surprized 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 greatnesse and riches of this city of Babylon, is by Herodo∣tus thus exprest.

The whole dominion of the Chaldaeans being laid and asses∣sed to maintain the Kings wars for defence of his state, for the twelve moneths in the year, the charge of four moneths was im∣posed 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 ruine of ma∣ny nations in power, and their subjection to the Assyrians, and this Monarchy lasted as some write, an. 1300

Saint Augustine de Civ. dei lib. 16. cap. 17. speaking of this Monarchy, saith, In Assyria praevaluerat dominatus impiae Civi∣tatis; hujus caput erat illa Babylon: He calleth it nomen aptissi∣mum. Confusio, Confusion,

Actively; for it confounded all the parts of Asia, bringing them under one Regiment, and it came it self after to a shame∣ful confusion.

This victorious grassation of the Assyrians over-running all like to a deluge of waters, did so swell them with the pride a∣bove reproved, and here threatned, 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,* 1.464 alluding to the fall of the Angels that kept not their first estate.

Nimrod their founder,* 1.465 is called A mighty hunter before the Lord, That is, a mighty tyrant and a great Oppressour of men.

The blood of men was not precious; the Land the City, and the Inhabitants, all bent 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,* 1.466 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 Gods just judg∣ment against the Chaldaeans, before we proceed to the full hand∣ling of them,

We must first take notice of the just proces 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 covetousnesse in seeking to increase their own heap; and covetousnesse is a sinne that God abhorreth. St. Paul doth call it the root of all evil.

2. Their violent invasion of the goods of others by injury, op∣pression and extortion; for he increaseth that which is not his. Not to be content with our own is ungodlines: but to spoil and rob others, and to be our own Carvers to take what we can get, is wrong to our brethren: covetousnes corrupteth our selves, but oppression doth violate our neighbour, of whom the law gi∣veth 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 exprest in sun∣dry circumstances of amplification, as

• 1. In the extremity of it, no lesse then spoiling, which com∣prehendeth all kinds of hard measure that can be offered.
• 2. In the extent of it, which is amplified by two circum∣stances.
  • 1. Not Persons, nor Societies, Towns, Cities, but whole Nations.
  • 2. Many Nations.

3. In the effect of their cruelty, which also brake 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 con∣trary to his law it is unjustly spilt: unto which God hath given a voyce.

For there is vox sanguinis, a voyce of blood, as we say in A∣bels story, and to which voice he lendeth an eare, 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 covetousnesse 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 least God had taken no no∣tice of their sufferings, and their enemies injuries.

Do you not now receive it from the mouth of God himselfe, that he hath all those things written in his book, that he keeep∣eth an exact account both of the offences done, and of the of∣fenders?

5. To shew that they have abused his patience and long-suffe∣ring, by continuing in the evils above-mentioned, he saith, How long? to shew that he hath contended with them in patience al this while, and that no forbearance will recover them from their evil ways; no spoile or cruelty will satisfie 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 spoile and destruction.

Here we must first take notice of the justice of Gods processe a∣gainst them; [Note. 1] for he giveth account of his provocation, and ren∣dreth a reason of his judgments.

Our lesson is, Whensoever God punisheth, there is a fault de∣serving

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 ho∣ly story.

With the Serpent, quia tua hoc fecisti,* 1.467 because thou hast done this: So to Adam, because thou hast hearkned to the voyce of thy wise, &c.

And to Cain, if thou do evill, sinne, that is the punishment of sinne, standeth at the doore.

And for the processe against the old world; first, God saw the fault thereof, before either he repented the making of it, or re∣solved 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 vertue 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 evill; 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 joyned with the nature of man.

Therefore we may conclude, whensoever we feel any punish∣ment in our selves, 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 tryal, 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 Confessours and all those glorious Martyrs suf∣fer the cruelty of the enemies of God.
• 4. The corruption of justice, and the abuse of power, doth sometimes turn into tyranny, and so evill men are cherished, and good men punished, as the Prophet Isaiah saith, He that ab∣staineth

• ...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 bet∣ter men then themselves, as in the example of Mephibosheth; for Ziba his Bayly accosed him falsely of treason to David, and Da∣vid though a King of Gods choosing was not at leasure to search into the matter,* 1.468 but presently not hearing the just defense of Mephibosheth, gave away to Ziba all that pertained to Mephi∣bosbeth.
• 6. Sometimes just persons in execution of justice, are nimium justi, over wise; and such justice is injury, as Solomon faith, Be not just over-much, 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, then the execution of Justice, and so wrong may be done where it is not deserved; as Herod cut off Iohns 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 per∣son 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 punish∣ment, 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 de∣serve the punishment that he suffered, though he still did stand upon it, that he was not therefore punished.

If the punishment be for tryall, the gold that is tried will be divided from the drosse, and that drosse deserveth a melting.

If the punishment be for example, know that God will ne∣ver give so ill example as to punish an innocent.

If men do like men in execution of Gods judgments; 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 pro∣bable evidence, professe their innocency at their death, yet can finde in the book of their conscience evidence enough to con∣demne 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, [Ʋse.] do your best to keep from the infection, lest you come under the dominion of sinne; abstaine from all appearance of evill, 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 then the rod of fury, and God will turn it to our good.

The punishment here threatned;

1. Just reprehension, shall not all these take up a parable a∣gainst them, and say, woe to him that encreaseth that which is not his? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I remember the question of our Saviour to his Disciples, Whom say men what I the Son of man am? It is wis∣dome for any private man, more for a great State, to enquire what fame it hath abroad.

The wisdome of State is such, as one government hath an eye to another; I speak not only of confederate Nations, which have lidger eyes in each others Common-wealth, but even of ene∣my-states; and such as stand neither in termes of hostility, nor in termes of confederacy, they have their secret intelligence, and thus they know and judge each of other.

Nebuchadnezzar was a most potent Prince, yet his neighbours did not approve his wisdome, they did condemne his violence, and cry out, wo 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 evill words, and the evill wish∣es of all that love vertue; and they cry woe to him that encreas∣eth greedily and covetously that which is not his; and woe to him that wasteth prodigally that which is not his.

The wisdome of policie doth hold violence and oppression hateful in great Princes, and it calleth them pusillanimous and idle that will not stirre in the just defence of their own.

But there is sapientia saeculi hujus, the wisdome of this world, which calleth all his own which he can compasse directly or in∣directly, justly or unjustly; which Saint Paul doth call enmity with God; just Princes are tender in that pursuit, holding that axiome of Caesar irreligious and unjust Si, jus violandum, regni causa: And therefore sapientia quae est desuper, the wisdome from above, cryeth hand off, invade not, usurp not aliena jura, other mens 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 a∣gainst God that committed it to them; and every attempt that their power maketh for that which is not theirs, doth arme it self against God.

Mr. Calvine observeth well

Manent aliqua in cordibus hominum Justitiae & aequitatis prin∣cipa; ideo consensus gentium est quaedam vox naturae, there abideth in the hearts of men certaine principles of justice, therefore the consent of Nations is a certain voyce of nature.

Those Princes that care not what Nations do think and speak of them, but pursue their own ends against the streame and tyde 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 publike persons can have no inward peace, where publike 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 par∣ta facilè dilabantur, evill gotten goods soon consume.
• 3. Because all that love this jus naturale, will soon finde both will and means to resist encroachments, fearing their own parti∣cular; as all hands work to quench a fire.

But what cares Nebuchadnezzar, or Alexander, or Iulius Cae∣sar, so they may adde Kingdom to Kingdom? and what cares his holinesse of Rome, so that he may be Universal Bishop, what other Kings and Bishops say of them?

To make this point profitable to our selves, for we speak to private persons.

The Rule is general.

All that encrease 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 molestati∣on, spending the strength of their bodies with immoderate la∣bours, at so short wages as will not sustaine them with things ne∣cessary:

Such, though their power do bear them out in their unjustice, yet do they undergo the hard opinion and censure of all that love righteousnesse; and they do bear the burthen of many cur∣ses. 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 lade themselves with thick clay? This also may passe for a sharp punishment, Kings and great persons are not priviledged from the tooth of a Satyre, from the keene 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 easie thing for eminent persons to do evill, and to escape tongue smiting, and wit blasting; pens and pencils; a hand up to blazon great ones and their actions; and inferiour 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 evill 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 con∣fesse that God sent Shimei to curse; and as for Shimei, he shall see that God will finde a time to pay him too.

That this is a punishment sent from the hand of God, we have full evidence from the witnesse of Holy Scripture, even in this case.

The Prophet Isay threatneth the Chaldeans with this judge∣ment.

Thou shalt take up this Proverb, the Margent readeth This taunting speech against the King of Babel, How hath the oppres∣sor ceased, the golden City ceased? &c.

You see in derision she is called the golden City.* 1.469 And after, All they shall speak and say unto thee,* 1.470 Art thou also become weak as we? art thou also become like unto us?

How art thou fallen from heaven O Lucifer,* 1.471 &c.

Thus the great glory of the mighty Monarchy is become lu∣dibrium vulgi, & fabula mundi, the scoffe of the vulgar, and the tale of the world.

So Jeremy declareth, that this shall be one part of the punish∣ment of Babylon, she shall be laughed to scorne; read at your leasures the 50. and 51. of Ieremy. Amongst many salt and sharp taunts spent upon Babel, this is one for a taste, Babylon is suddenly fallen,* 1.472 and destroyed, howle for her, take balm for her paine, if she may be healed. It is Davids phrase,

But thou O Lord shall laugh at them,* 1.473 thou shalt have all the hea∣then in derision.

It was no small part of the passion of Jesus Christ, the subsan∣nations and scornful derisions of his enemies; they made sport with him, as the Philistims did with Sampson;

Thou that couldest build the Temple, Come down, &c.

It pleaseth God sometimes to suffer his good servants to be tongue ••••••itten, as we see in the example of David and of Jere∣my, and Job, and others:

And we have many examples of his permission of it in the punishment of the wicked.

This doth not justifie contumelies, or make libels and scanda∣lous derisions lawful, but it declareth them to be the rods of God.

Therefore let men tender their reputations, and do that which is right in their places, be they high or lo, that they may not deserve ill of the times in which they live, that they may have good report of all men and of the truth it self.

Amongst other things, which by way of caution we may take warning of,

1. Let them that would live out of the danger of scorne and de∣rision, 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;* 1.474 but they that despise me, shall be lightly esteemed.

2. Let such take care that they be no despisers of their brethren, that they sit not in the chaire of the scornful; for the wages of the scorner is scorne, and they that trust in themselves and despise o∣thers, go away from the sight of God unjustified. Can pride have a fall, and the lookers on not laugh them to scorne?

3. Let such keep a good tongue in their own heads; for many fair pretenders of Religion, and outward professors, are as long as Pambo in Eusebius, taking out of that lesson from David, Servabo circa os meum capistrum ne peccem lingua, I will set a watch, &c.

It was in fashion while that they that sought (as they preten∣ded) Reformation of the Church, sought it in the way of libel∣ling, and breaking jests upon the Prelates and Malignants of the Church.

But S^t. James telleth us, That if any among us seem to be religi∣ous,* 1.475 and refraineth not his tongue, that mans religion is in vain.

4. Let such take out the lesson of the Apostle;* 1.476 Let their speach alway be with grace, seasoned with salt, that you may know how to answer every man. This is the seasoning of wisdom from above, which being the breath of the holy Ghost, which is the spirit of meeknesse, doth rather put the burthens of our brethren upon us in Christian compassion, then heap burthens upon them in spight and disdain.

2. Yet I do not determine all sharp and satyrical tartnesse of speach unlawful; the acrimonie of a taunt hath sometimes due place, and it may be some of the fire from Gods own Altar, when they do not proceed from anger, envy, desire of revenge, vaine ostentation of wit, flattery of others whom it may please, pride of our own hearts.

When Adam had transgressed, and God had laid his curse up∣on him, God said,

Behold the man is become like one of us to know good and evill.* 1.477 St, Augustine saith,

Verba sunt insultantis, quòd non solùm factus fuerit qualis esse vo∣luit, sed nec illud quod factus fuerat conservavit.

God derideth the folly of man fallen away from him: It is said of Eliah.

And it came to passe at noon that Eliah awaked them,* 1.478 and said, cry aloud, for he is a God; either he is talking, or he is pursuing, or hee is in a journey, or peradventure hee sleepeth and must bee awakeed.

So the Prophet Isaiah plays upon the Idolmakers and Idolaters, as if he had one of our Papists in hand: For he sets a man upon the stage, having cut down a tree▪

He burneth part of it in the fire:* 1.479 with part thereof he eateth flesh, he rosteth rost and is satisfied, yea, he warmeth himself, and say∣eth, Aha, I am warme, I have seen the fire;

And the residue thereof he maketh a god,* 1.480 even his graven image; he falleth down to it, and worshippeth it, and prayeth to it, and saith, deliver me, for thou art my god.

You see what sport the Prophet maketh with Idolaters, and sure he had the Spirit of God.

The Apocryphal book of Baruch, 6. chap. is a very pleasant bitternesse against Idols and Idolaters.

Surely this example in my Text is justifiable; for it taxeth the covetous oppressours of the earth for fools; that take so much pain, and do so much wrong to load themselves with thick clay.

But is it not an injury to Almighty God, [Object.] to set no higher price, and to give no better tittle to the richest of all mettels, that which God himself was pleased, should be used in the choice ves∣sels and ornaments of his own house, then thus to indigni∣fie it?

I answer,* 1.481 the Prophet doth not indignifie the creature; but as God said to man, Pulvis es, thou art dust, and he told him true out of what materials the frame of his body was built: so it is no disgrace to gold to call it thick clay, it being no other in the matter of it.

And howsoever good use may be made of these outward riches, yet are they never to be esteemed for themselves, but for their use, which if men on earth could once understand and beleive, they would not set their hearts upon them.

• Saint Peter calleth them Corruptible things.* 1.482
• Saint Paul calleth them Ʋncertain riches.

Every man is easily drawn to study and labour to the getting of this burthen, and so insatiable in desire, that few say with Esau I have enough.

There is a singular wisdom in the use of riches which few do seek, because they do not understand for what this thick clay serveth.

In the Latine phrase, all those 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 hard∣ly attaine the wisdom to keep them from being hinderances 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 shew, for they furnish the table with dainties, the back with bravery, &c.

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 freinds.

And they that can plaister their wals with this thick clay, may keep off many a storme, 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,

Jn studio rei amplificandae, non avaritiae praedam, sed instrumentum bonitati quaerebat, that is the best use of them.

We see in this example, that the wals of Babel; though plaiste∣red, and the roofs tyled with this thick clay, so as it was cal∣led the golden City, could not priviledge it from ruine and con∣tempt.

Therefore let us not strive and study by indirect means, nor take too much, and immoderate care by direct means, to over∣load our selves with this thick clay: we shall carry none of it away with us when we dye, and we are not sure that they shall enjoy it, to whom we would fainest leave it.

The third punishment of Babel doth shew that this thick clay hath wings.

It is subject to spoile.

It makes Babel a good booty: for when those spunges have suckt in their full draught, many of them come to the wringing 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 fulnesse to want, from honour to low condition, from power and command to subjection and awe, makes the proud man a scorne to the world, for to out-live riches and honour and power, and to see others deckt in our trappings whereof we had wont to be so proud, this pricks our bladder, and lets 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 spoiled others are now punished with spoile.

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 out∣ward things which make many so proud, if riches increase, set not thine heart upon them, use them rather then 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;* 1.483 and the rod of the wicked shall not rest upon the lot of the righteous; God will find a time to spoile the spoyler, and to strip him out of all.

There is neither wisdom, nor counsel, nor strength against the right hand of God, & that right hand wil find out all his enemies.

Greatnesse and power are fearful to the common man, yet no∣thing can restrain either the thoughts of men and their judgments, but that they will search into the actions of the Highest, and ob∣serve what is done according to the rules of justice and wherein Religionand Iustice are wounded.

Nothing can hinder but that where men may dare to commu∣nicate their thoughts to faithful ears, there the scroul of grei∣vances will be unfoulded, and the unjustice of tyrannicall oppres∣sions 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.

Oppressours must dye, 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 cast∣ing 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 judgments.

Only let the oppressed wait the leasure of God for this; the Vision is for an appointed time; but it will come to passe, it will not fail.

Vers. 9. Woe to him that coveteth an evill Covetousnesse 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 peo∣ple, 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 towne with blood, and stablisheth a city by iniquity. 13. Behold, is it not of the Lord of hoasts, that the people shall labour in the very fire, & the people shal weary themselves for very vanity. 14. For the earth shal be filled with the knowledge of the glory of the Lord, as the Waters cover the sea.

These words do taxe the Chaldaeans with another sin, and de∣nounce a punishment against it. Concerning the words,

Woe to him that coveteth an evil covetousnesse to his house;

THere is a good covetousnesse, which engrosseth the trea∣sure of spiritual graces, of which the Apostle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

Covet the best gifts.* 1.484 Here is desire with in∣tension; it must be zeal, and zeal with aemulation, striving to be before others, that no man get precedence of us therein, but the things desired be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, such gifts are given of free grace.

But that covetousnesse is evil to a mans house, that is, to his estate and family, and posterity, which is joyned with ambition of height,

That he may set his nest on high to be above others.

Which is joyned with distrust in God, and trust in things tem∣poral, 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.* 1.485

Here is another sin added to covetousnesse and ambition, cru∣elty and shedding of blood to make their own portion fat; and whereas they have studied honour and greatnesse, all turns to shame abroad in the world, and to the burthen of a guilty con∣science within them. Thou hast sinned against thy soul.

For the stone shall cry out of the wall,* 1.486 the beame out of the tim∣ber shall answer it.

Woe to him that buildeth a town with blood,* 1.487 and stablisheth a ci∣ty by iniquity.

Here God bringeth in inanimate and senselesse things accu∣sing and upbraiding them; they cannot look upon either the stone-work of the wals, or the timber-work on the floors, and roofs of their buildings, but they shall hear the voice of their upbraidings, speaking to their consciences that these are ill got∣ten: rapine and cruelty put them together, and married them in that frame without a license.

The voyce of their clamour is woe to him that hath done so.

Behold,* 1.488 is it not of the Lord of Hosts, that the People shall labour in the very fire, and the People shall weary themselves for very vanity?

I understand him thus, it is Gods own hand against them that they shall endure hard and extreme labour as it were in the fire, to compasse their own ends, and when they have crowned them∣selves

they shall reap a crop of vanity; as David, Man disquiet∣eth himself in vain.

For the earth shall be filled with the knowledge of the Lord,* 1.489 as the Waters cover the sea.

That is God, who by his long forbearance and remissenesse is forgotten in the world, shall now declare himself in the execu∣tion of justice, that he shall be known: as David saith, God is known by executing judgement; ut aquae, as the waters, i. e. sine mensura, that is, without measure.

The Summe of this section is the denunciation of that judg∣ment of God against the Chaldeans, wherein we consider

• 1. Peccatum, the Sinne.
• 2. Poenam, the Punishment.
• 3. Effectum, the Effect.

1. Peccatum, here is a Chaine. For.

• 1. Here is Infidelity; he would be delivered from the pow∣er of evil, but he will not trust God with protecting him from it.
• 2. Here is Ambition, desire of high place to build his nest on high, for more security.
• 3. Here is Covetousnesse, to get the means of this high rising.
• 4. Here is cruelty, to break through all impediments that stand in the way.

2. Poena.

• 1. Shame to his house.
• 2. Sin against his soul.
• 3. Losse of labour.

3. Effectus.

The earth shall be filled with the knowledge of the glory of the Lord, &c.

1. De peccato.

One observation I gather from this whole point concerning the sin of the Chaldeans; it is St. Augustines Peccatum nunquam est solitarium, sins grow in clusters; it is a stream that runneth in the channel of nature, and the further it runnes, the more cor∣ruptions

send in their currents into it; and as rivers the further they runne the wider they grow, so doth sin, viresque acquirit eundo.

When lust hath conceived, it bringeth forth sin; and lust may say of that birth as Leah did when Zilpah also bare Jacob a son, A troop cometh,* 1.490 and she called his name Gad. For sinne is sociable.

In the temptation which corrupted Evah, 1. Satan suggested infidelity, shaking her faith in the truth of Gods word. 2. He gave a touch upon the Iustice of God, that it was scarce equal, that God should except any tree, and not give Adam unlimited power.

3. He suggested a titillation of pride, making her believe that they might be like God.

4. Wherewith is joyned a suggestion of discontent with their present state.

5. There went with this a tang of gluttonous desire.

So in Gehezies sinne,* 1.491 who was Elisha's servant;

• 1. He grudged that Naaman the Syrian should go away with such a favour done him, and carry away the whole present that he rendred to his Master.
• 2. He had a covetous desire to have some of it.
• 3. He went after, and told Naaman a lye, my Master hath sent me.
• 4. Another lye followed. There be two young men of the Sons of the Prophets.
• 5. He was sent to demand a talent of silver, and two changes of raiment for them.
• 6. He dissembled. He must be urged to take two talents.
• 7. He made a cunning conveyance. He bestowed them in the house, and let the young men go secretly.
• 8. He shut up all with another lie. Thy servant went no Whether.

Davids sin had many sins in it.

• 1. A sin against God in the disobedience of his law.
• 2. Sin against his own body in defiling it.
• 3. A sin against the body of his neighbours wife.
• 4. A sin against the Religion which was so scandalized.
• ...

• 5. A sin against his neighbours life,
  • 1. Inebriavit eum.
  • 2. Jussit occidi.
• 6. Which followed all these, a neglect of Gods service for ten moneths together, in which he continued impenitent.

St. James saith, Whosoever shall keep the whole law,* 1.492 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?* 1.493

He is called here a keeper of the whole Law, [Quest.] either

• 1. By supposition, and so it is but a case put thus. Put the case a man could keep the whole law, save only in some one thing.
• 2. Or by his own opinion of himself.
• 3. Or by his indeavour to keep all.

Yet this man offending in one, breaketh the whole law.

1. Because there is such a concatenation of the Duties of Re∣ligion and Justice, that he which offendeth in one breaketh the chaine.

2. Because any one sinne unrepented, violateth love and obe∣dience, which if it be not full, it is no love, no obedience at all.

For the breach of one Commandment doth distaste all the rest of our obedience, as a little leaven sowreth the whole lump, therefore though we cannot say that he which breaketh the Sabbath committeth adultery, or that he that stealeth is a mur∣therer; yet we may say that he that doth break the least Com∣mandment of the law, is guilty of the breach of the whole law in omission, though not in Commission, seeing the obedi∣ence that the law requireth, failing in one duty corrupteth all that we do, say or think.

Let us now behold the concurrence of sins in the Chaldaean, and begin

1. At his incredulity, for he would be delivered from evil, but he trusteth not God with it, but goeth his own way to it.

This is the mother sinne of all evil ways and means unlaw∣fully used to accomplish mens ends here on earth; distrust in God.

For when we use fraud, and lying, and dissembling and con∣cealing of the truth, and bind untruths with oaths, to gain cre∣dit to what we say untruly; when we make no conscience of in∣jury

which may be hidden with cunning, or born out with vio∣lence, 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,* 1.494 and hewed them out cisterns, broken cisterns that can hold no water.

Again this, Take heed least there be in any of you an evil heart of unbelief in departing from the living God.* 1.495

The heart that distrusteth in God, departeth from him; there∣fore he saith, it is a People that do erre in their hearts, because they have not known my ways.

The corruption then 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.* 1.496

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 threatning, 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 our selves from the Lord, and it is a note of the wicked man, neither is God in all his wayes.

Thus saith the Lord,* 1.497 Cursed be the man that trusteth in man, and maketh flesh his arme, and whose heart departeth from the Lord.

For he shall be like the heath in the desert,* 1.498 and shall not see when good cometh, but shall inhabit the parched places in the wildernesse in a salt land and not inhabited.

Blessed is the man that trusteth in the Lord,* 1.499 and whose hope the Lord is;

For he shall be a tree planted by the waters,* 1.500 and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leafe shall be green, and shall not be careful in the year of drought, neither shall cease from yeilding 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 your selves, David saith,

He made us, and not we our selves: he saw us imperfect in the wombe: he fashioned us. Thy hands have made me and fashioned me; he took me from the Wombe.

He addeth, Ʋpon thee have I depended ever since I hung upon the breasts of my mother.

When we are hungry, he giveth bread that strengthneth mans heart.

When we had not wit and understanding to shift for our selves, who fed and cloathed and preserved us then? surely his hand is not shortned, but his arme is stretched out still.

Suppose that without him we could get bread; Man liveth not by bread only.

Suppose that without him we could sowe much seed; It is only he that giveth increase.

Let us observe the examples of Gods judgments 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 kisse their own hands.

But fear yee 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 Command∣ment 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 dis∣pense 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 neces∣sity 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 spred then ever before here.

Yet never was there greater corruption of manners, nor more cunning shifts devised for the advancing of mens parti∣culars.

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 admonish't of your duty? have you not been chidden, and threatned for these things? hath not the seal of Gods judgments written within and without with la∣mentations, mourning and wo, been opened and read to you?

Hath not God rained examples thick of his justice and judg∣ment 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 Atheisme, they live without God in the world.
• 2. In others Epicurisme, they live all to delight.
• 3. In others temporizing, and following and serving men.
• 4. In others heresie, embracing their own opinions.
• 5. In others Apostacy from religion and faith.
• 6. In others hypocrisie, seeming what they are not.
• 7. In most carnal security, not caring for threatnings.
• 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 limbe 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 am∣bitious 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 de∣parteth, they return to the earth, and their thoughts perish. It may be that he that fitteth next in the chair of soveraignty, 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 sui∣tors 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.* 1.501

The way of preferment is soon found, and ambition hath a foot for it: The Prophets phrase, Pes superbiae, the foot of pride.

If only vertue were the way, only vertue 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,* 1.502 nor from the West, nor from the South.

But God is judge,* 1.503 he putteth down one, and setteth up another.

Many are ambitious of high places, who have both friends and means, and yet cannot climbe; Many more unlikely speed before them, and I can ascribe this to nothing but the supream hand of God, from whom all promotion cometh, he will have his Will done.

Some he raiseth to their own ruine, 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 Common∣wealth.

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 Princes 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 then this;

Replenish the earth,* 1.504 and subdue it, and have dominion over the fish of the sea, and over the fowls of the ayre, and over every living thing that moveth upon the earth.

Here is no dominion given to man over man. But all man∣kind is endowed with equal dominion over all these things, and man is to acknowledge no soveraign lord but God his Maker. But presently after the fall

For the punishment of the woman, who had brought the de∣sire 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,* 1.505 and he shall rule over thee.

Yea when God saw Cains countenance cast down, he called him to account for it, and knowing his discontent to be against

Abel, he said to Cain, Ʋnto thee his desire shall be subject,* 1.506 and thou shalt rule over him;

Which Saint Chrysostome doth expound de Priviledgio Primo∣geniturae.

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 conditi∣on of mankind in his Creation by sinne was changed into male and female: not in sexe, but in subjection, high and low, rich and poor, bond and free.

So that this ambition of an higher nest came in with sinne; 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 then 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 in∣dignus essem pont ad remum, positus sum ad amplustre, sive guber∣naculum 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 at∣tending the means of rising, waiting and observing such as may help him up, as one that climbeth, embraceth every bough, & hug∣geth in his armes 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, humilita∣tem 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

greatnesse security? may not we that have lived to see in few years great changes, say that high preferments be giddy and slip∣pery, feriuntque sumos fulmina montes?

The reasons why ambition maketh men unhappy.

1. The ground of it is pride, which is an over weening our selves 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 wised ome of this world, and that is folly. Petrus Ravenna doth set it out well;

Ambitio est quaedam simia charitatis: charitas patiens est pro a∣ternis: 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 fatherlesse, he was brought up with me as with a father, so doth charity bring up inferiours, and equals grow together: but ambition doth not, cannot affect magnitudinem suam, sine parvitate aliena.

4. It is before exprest 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 greatnesse do move above him. Here is more work for ambition; if we remember the law, proximum ut te∣ipsum, thy neighbour as thy self, we will no more desire to ex∣ceed one the other in the state wherein we live, then a man de∣sireth one hand or one leg, in proportion of strength and bignesse 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,* 1.507 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 himselfe; Et qui vult esse discipulus meus sequatur me, He that will be my disciple must follow me.

The doctrine of contentednesse doth still offer it self 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 covetousnesse;

Of which Christ saith, Take heed and beware of Covetousnesse, giving us a double caution against it.

The Apostle giveth a reason, because it is the root of all evill but that reason doth not draw blood;* 1.508 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 factour to ne∣gotiate for it; for ambition is not supported without great charge; our own times tell us so; and Ambition cannot be a great spender, if covetousnesse be not a great getter.

Covetousnesse 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 shew the danger that is in them.

Therefore the Apostles had these things not put into their bosomes, or into their hands, but laid at their feet.

2. Because the Scripture hath expresled the woe of God be∣longing to the covetous, as you have heard, Vae homini qui congre∣gat non sua, wo to the man which gathereth not his own.

They that are covetous,* 1.509 do carry stateram dolosam, a deceitful ballance; 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 covetousnesse Idolatry;* 1.510 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 soule,* 1.511 Now my soule make merry, for thou hast goods enough laid up for many years.

3. Because covetousnesse 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 Lords Tabernacle, that is, shall rest un∣der Gods Protection on earth, and he shall dwell in the holy hill, that is,* 1.512 possessions in heaven, Who putteth not his mony out to usu∣ry: Where he shall dwell that doth so, you may easily conclude.

If you wil 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 sinne and detestable,* 1.513 Be it therefore enacted, &c.

If thou wilt know the judgment of learned Divines, fathers both of the Eastern and Western Churches, Councels, later Di∣vines have written against it, and detected it unlawful, so that it is of all learned evil spoken of.

But the covetousnesse of the Chaldeans was not of this sort; therefore not of purpose to be handled, but incidently to be re∣membred, yet non sine morsu in transitu, yet not without a lash in the way.

Fraud is another of the daughters of covetousnesse; when we by any wit, or the art of seeming, do over-reach one another in matter of negotiation; of which the Apostle, That no man go be∣yond, or defraud his brother in any matter, because the Lord is the avenger of all such,* 1.514 as we also have forewarned you, and testified.

Bribes is another daughter of covetousnesse. It was part of Samuels purgation of himself, Of whom have I received bribes,* 1.515 to blinde mine eyes there with? for Solomon saith, A wicked man taketh the gift out of the bosome, to pervert the Wayes of judg∣ment.* 1.516

Micah describeth more then his own times.

The heads of Sion judge for reward,* 1.517 and the Priests thereof teach for hire; and the Prophets thereof divine for money; yet will they leane upon the Lord, and say, is not the Lord among us? no evil can come upon us. Read on.

Symony is another daughter of covetousnesse. I say no more of it, but leave it with St. Peters blessings, Pereat argentum tuum tecum, let their money perish with thee.

But rapine was the proper and natural daughter of the cove∣tousnesse of the Chaldeans; they had their Angle, and their Net, and their Dragge; nothing could escape them.

The great fish did eate up the little ones; oppression was the crying sinne 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. Ʋt communi bono deservias, serve the common good.

2. It offendeth the written law, which doth not only restraine 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,* 1.518 and their jaw∣teeth as knives, to devoure the poore 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 alwayes 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 Gods justice; for if God say, Go ye cursed to them that did not dare sua, give their owne:

quid faciet eis qui rapuerunt aliena? woe to them that take that which is none of theirs.

4. This sin of rapine doth incurre the curses of them that are robbed; 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 fatherlesse, plead for the widow;* 1.519 Come now and let us reason together.

6. The time shall come when those that suffer wrong, shall judge their oppressours, for the Saints shall judge the world.

Therefore let every man make conscience of doing violence; doubtlesse there is a God that judgeth in the world; let us value men as our brethren, and seek their good; let us direct our in∣tentions & 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 compa∣nions of ambition and covetousnesse. 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 them∣selves from shedding of blood: they that invade the meanes 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 neces∣sary, 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 floud that destroyed them all; This was Edoms sin in Obadiah.

There is a manifold cruelty as you then heard.

• 1. Cruelty of combination, when we make our selves strong in a faction, to oppresse 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 sub∣vention.
• ...

• 3. Cruelty of heart, when we rejoyce against them that suffer wrong, and make our selves 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 Gods 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 vaine, and without successe.

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 ge∣nerations with glory and honour.

David hath a crosse prayer which is in the hearts and mouths of many that hate such pride; let not their wicked imagination prosper, least they grow too proud,

These words do shew that ambitious pride shall not prosper, and whereas they study honour, and consult glory, in their aime 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 turne all their glory into shame.

Shame is the thing that an ambitious man doth desire to de∣cline 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 mony purchase great offices and great titles to make great houses, and nominous fa∣milies upon earth to survive them.

But where this greatnesse 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 turne that glory into shame.

The wiseman saith, He that is greedy of gaine troubleth his own house.* 1.520 For

The house of the wicked shall be overthrown; he doth not mean domus,* 1.521 the house, but familia, the family, the whole name and po∣sterity, the glory, all shall perish and come to shame.

And Prov. 15.25. Solomon tels us who shall do it. The Lord will destroy the house of the proud;* 1.522 this is their shame to come down again; when men have been aspiring and setled their nest on high, and made themselves beleeve that their honour shall be established upon their house; for then,

1. God shall laugh them to scorne, 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,* 1.523 this is the man that made not God his strength, but trusted in the abundance of his riches, and strengthned himselfe in his wicked∣nesse: for Solomon saith,

When the wicked perish there is shouting.* 1.524

3. The Lord shall be glorified in the shame of the proud, co∣vetous, cruel man; for every man shall say, strong is the Lord God who judgeth them,* 1.525 as over Babel; thus is God praised.

Rejoyce 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,* 1.526 it teacheth us that which Solomon hath said, The feare of the wicked shall come upon him; the proud man feareth nothing so much as shame; the covetous man feareth no∣thing so much as want; the cruell man nothing so much as re∣venge; the glutton nothing so much as hard fare; the drunkard nothing so much as a cup of cold water: and God hath threat∣ned these offenders with all these judgments.

2. It commendeth to us wisdome, and righteousnesse, and hu∣mility, and all holy vertues, for they be all builders, and raise up houses, and lay the foundation sure. Ab auditione mali non ti∣mebit.* 1.527 The just man is hold as a Lyon; as Solomon, The wicked

are overthrown and are not: but the house of the righteous shall stand.* 1.528

Humility layeth the foundation of it low.

Faith worketh by love to furnish it.

Honour and much glory are the roofe of it; peace is the fence about it, and prosperity the demesnes belonging to it.

And the guard of Angels pitch their ten ts 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 unrighte∣ousnesse 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 ruffe, and glory, and fulnesse and fatnesse.

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.* 1.529

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;* 1.530

How oft is the candle of the wicked put out; it is but a candle, and it is put out; often for God distributeth sorrowes in his anger. God is angry; he doth not cover them over with sorrows, and and overwhelme them with woe here, but he distributes sorrow, giving them some lucida intervalla.

This varnish and paint, and guilding;* 1.531 of unrighteousnesse with temporal happinesse, doth make it deceive many.

A brutish man knoweth not,* 1.532 neither doth a fool understand this.

When the wicked spring as the grasse, and all the workers of ini∣quity flourish: it is that they shall be destroyed for ever.

Who would have thought it? every man saith, when he seeth 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 foule and stinking smoak.

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 Saviours sentence, I was hungry and you fed me;* 1.533 I was naked, and ye cloathed me, &c. Not the meat that we do eat our selves, nor the cloathes that we do wear out selves, nor the mony 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 insculped on his grave,

That I gave, that I have.

Which calls to my remembrance a story that I read in Pe∣raldus, Bishop of Lyons in France: How a great Lord thinking his tenant somewhat too rich, and meaning to share with him, re∣quired 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 salvâ 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 gi∣ving 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; then Tuum, thy own; so Zachaeus, He beganne 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 dwel; 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 righteousnesse. 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,* 1.534 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 choaked 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 wickednesse in my heart, the Lord will not hear me.* 1.535

3. In our receiving the Sacrament;* 1.536 If I eat and drink unwor∣thily, I eat and drink damnation.

4. In almes; If I do it to be seen of men, I lose my reward.* 1.537 For I have it here.

Sin is leaven, it corrupteth the whole soul of man; and ma∣keth it a trespasser in all that it doth: so that the elect man in re∣spect of his fault, doth sinne against his own soul, and de∣fileth it.

2. Propter poenam, In respect of the punishment.

1. Because it bringeth forth guilt of conscience, which ma∣keth us confounded and ashamed in our selves, 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 goodnesse we have offended.

2. Because sin maketh matter of sorrow in the soul of the of∣fendor; 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,* 1.538 what shall I do unto thee?

3. Because the soul hath no peace till it hath wrought a re∣venge upon it self, and upon the body too in which it commit∣ted sin.

Davids Humiliavi animam meam, and S^t. Pauls Castigo cor∣pus meum,* 1.539

There must be afflictio and amaritudo animae; we carry rods about us for the nonce; even our own hearts will smite us as Da∣vids 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.* 1.540

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 Gods remembrance, and foul∣ded up in the rowle of their own conscience, which shall be o∣pened against them in the last day, and they shall be judged ac∣cording to all that is writen in those books; and there shall be judgment without mercy to them that shewed no mercy.* 1.541

This doth not exclude temporall punishments: for so shall they smart also; they shall have no peace in this life for ever and anon, as Job sait their candle shall be put out, and God shall distri∣bute his sorrows amongst them.

They shall have many great shames, many great fears, many sad affronts of care and discontent, though commedled with some faire weather, good chear, ease, delights, and such sweet∣nings as the flattery of the world and the favour of the times shall yeeld them:

Yet in the end, all the evil that they have studyed and inten∣ded

against others, shall fall upon their own heads.

But still the worst is behind; their souls and bodyes 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 deser∣ved, and the Lord requite it at their hands, and requite it upon them.

But for so many as follow righteonsnesse and fear God, and would walk in his ways; let us stirre 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 bit∣ternesse, which are sanguis animae, the blood of the soul, hanging down of the head, beating of the brest, 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 cor∣dis, the trembling of the heart for sinne; this Anima dolet, the learning of the Physitian, the art of the Apothecary have no re∣ceipt for it.

As Saint Paul saith of the law, that is the strength of sinne: 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 distresse thereof, as in David.

1. The Pophet came to heal him, and he saith,

I said in my haste all men are lyars, Prophets and all, if they speak of any comfort to me.* 1.542

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 sweetnesse 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,* 1.543 I will weepe bitterly, labour not to com∣fort me.

There is nothing that makes us sinne with so much appetite and so little feare as this; we have banished Confession which bring∣eth

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 toucht 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 con∣trite 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 labor 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 wearines.
• 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?

Annon ecce à Jehova exercituum? Calv. Nonne ecce à cum Domino? Interlin.

From the first, here is labour. This sinne is very painful.

Covetousnesse to gather wealth together, [Doct.] and cruelty to de∣stroy so many to strip them, and ambition to purchase high place hereby; we may truly say, Hic labor, hoc opus est.

Is it not strange? the way to hell is all down the hill, yet it is very uneasie and very weary travelling thither.

Christ calleth to him all that are weary and heavy laden,* 1.544 and promiseth to refresh them.

And God sheweth his People a rest, saying,

This is the rest wherewith you may cause the weary to rest, and this is the refreshing.* 1.545

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 our selves in the ways of wickednesse and de∣struction,* 1.546 yea we have gone through deserts where there was no way,

but as for the way of the Lord we have not known it.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifieth a wicked man, cometh of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 wickednesse must be always plotting and pro∣jecting: they imagine wickednesse upon their bed; it will not suffer them to sleep.

The hand of wickednesse 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 unrigh∣teous,* 1.547 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 feare 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 unquietnesse even upon the bed of rest; the rea∣son is given.* 1.548 For the bed is shorter then a man can stretch himself on it, and the Covering narrower then he can wrap himself in it.

For there is no Peace to the wicked man.

It is one of Satans suggestions that the way of righteousnesse is painful, and denieth a man the content of his heart.

And from hence arise these flattering temptations, Shall I la∣bour 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 lye, when it may get me more wealth in an houre, then my labour shall earne in a year?

Shall I work my self 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 my self upon their ruines?

Shall I undergo the charge of a family, and the care of poste∣rity, when rich gifts and fair words may subdue change of beau∣ties to my welcome desires and lusts of the flesh?

Shall I expect a slow and lingring advancement by the worth of vertue in the service of God, when I see the servants of Mam∣mon carry all honours and preferments before them?

Shall I be humble when I see the proud happy?* 1.549 shall I live a godly life, when they that work wickednesse are built?

Let us here observe how these wicked ones do work to com∣passe 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 gettings, and it is anoughts, a meer Cypher in Arithmetick; Vanity, very Vanity.

Is it riches? then is it a thing corruptible, it is a thing uncer∣tain, and little of it is for use, and what profit hath the Posses∣sor 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 Pompe, he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and Mordecay waiteth at the lane gate; another day Mordecay is set upon the Kings beast, and Haman leadeth the horse, and proclai∣meth 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: Ho∣nour 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 happinesse without him.

Wise Salomon that had all temporal felicitie in the fullest mea∣sure, 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,

Doubtlesse man walketh in a shadow, and disquieteth himself in vain.* 1.550

3. Is it not of the Lord?

Many crosse betydings befall the ungodly, and they never ob∣serve who opposeth them. It is the Lord that bringeth all the labours of the ungodly to losse and vanity; that when they come to thrash their crop of travel in the world, they find nothing but strawe and chaffe.

To expresse 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 rich∣es, and giveth them to the poor: he spoiled 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, Nonne ecce à Domino hoc, is it not of the Lord?

In the time of the Persecutions under the bloody Emperours, if at any time they succeeded not in their wars, they cried, Chri∣stiani ad furcas, ad leones, Christians to the gallows, to the lyons; they saw not the hand of God against them; this makes Balaam smite his Asse; he seeth not Gods Angel.

In the processe 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 revenews, that they live plentifully upon the wages of unrighteousnesse, yet have they many crosses in their ways, many great losses they su∣stain; these they impute to second causes, and lay great blame up∣on those whom they do oppresse, 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 ser∣vants, that crosseth the designes of their enemies.

David prayeth for Gods saving help to them, and That they may know that this is thy hand,* 1.551 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 conti∣nually to his face.* 1.552

if you observe the text well, you will find two things in it; and they are two great judgments, and both of the Lord.

• 1. Is it not of the Lord of Hostes 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 la∣bour 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 la∣bour 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 Gods 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 labore 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 eare, &c.
• 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 wick∣ed wear out themselves with extreme labours for their pu∣nishment. Whereas if he have a favour to any he cals upon them;

It is vain for you to rise up early,* 1.553 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 Aegyptians shall gather Jewels of silver,* 1.554 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 charet wheels that they drave 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 Aegyptians 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:* 1.555 thou shalt tread the O∣lives, but shalt not annoint thee with the oyle; and sweet wine, but thou shalt not drink wine.

For God professeth it, I will walk contrary unto you,* 1.556 and punish you seven times for your sins.

It is a great wisedome in our labour to consider whither God be with us, and walk with us, or walk contrary to us.* 1.557 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 co∣vetousnesse 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 ake in the bones of his age; and they that sow in wickednesse 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 judg∣ments, for pride and covetousnesse, &c. Observe how the Prince of darknesse hath blinded our eyes.

1. The sins that bring in profit and make the pot seeth,* 1.558 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 deceitfulnesse of Riches.* 1.559

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 cals and silver;

Forasmuch as yee know that you were not redeemed with corrup∣tible things as gold and silver.* 1.560

2. These sins be thought little sins where they be confest,* 1.561 be∣cause they make a man able to make God some part of amends in almes and good works; so the oppressour of his brethren tur∣neth his oppressions into sacrifices, as if oppressions of injury could be sacrifices of righteousnesse.

This suggestion seemeth supported by the words of Christ, Give almes of such things as you have,* 1.562 and behold all things are clean to you.

So that he which hath congested wealth by oppression, shall purifie all his goods by giving almes of part thereof.

They mistake our Saviour there; observe him well, he found the Pharisees faulty in this sinne here threatned with judgment: for their outside was a fair Profession of Religion, their inside was full of rapine and wickednesse.

1. Our Saviour opposeth almes against rapine: rapine corrup∣teth all the goods that we possesse, even the fruits of our ho∣nest 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 almes doth purifie and keep clean all our wealth.

2. This charity must have matter to work upon, and that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, such things as are in our power; we may give no

almes de alieno, of what is anothers; 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 custome of gathering wealth by in∣jury, which robbeth our brethren, doth passe it over lightly as a small sinne; let me tell you, that ill-gotten goods do bring such a sin upon a man as cannot be purged but with two Pills,

• 1. Un∣fained repentance.
• 2. Just restitution.

Observe it in Zachaeus, he joyned charity and restitution; his charity was of his own goods, Dimidium bonorum meorum.* 1.563 It is theft what soever is not Gods 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 Laza∣rus and beg crumbs, then the Devils Dives, and fair deliciously.

3. The oppressors of their brethren that live at ease,* 1.564 and rest in plenty, and surfet drinking the sweat of their brethrens faces, and to use the phrase of David, drinking the blood of their brethren, when any crosse or losse 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 pa∣tience of his servants in this life with some tryals.

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 thy self: 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 gi∣vest to God, God loves no divided hearts.
• 3. Thou mistakest the cause of thy disease, and thy Physitian; for thou thinkest it to be some propension in thee to sin, which needeth some preventing physick, wheras it is a coroding plaister 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 glo∣ry of the Lord, as the waters cover the sea.

3. The effect. Vide sura pag.

IT is plaine, that Gods remissenesse in the execution of his just judgments upon the proud and cruel Babylonians, and the mi∣serable face of the Church disfigured with tears, her voyce hoarse with roaring for help, her throat dry, her heart aking, 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 Gods children was staggered hereby.

But when God shall declare his justice against these his ene∣mies, then he shall recover his glory; then shall they both know that Christ is the Lord, both the oppressour 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 Gods glory.
• 4. In the profundity, as the waters cover the sea.

We are taught from hence, [Doctr. 1] that the delivery of Gods 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,* 1.565 for the glory of thy name, and deliver us.

1. Because if the wicked overcome the Church, [Reas. 1] they will tri∣umph against God. So Moses,

Wherefore shall the Egyptians speak and say,* 1.566 he hath brought them out maliciously to slay them?

Rabshakeh the General of Senacheribs forces proudly insult∣eth,

Who is he among all the gods of these lands,* 1.567 that hath delivered their Country out of my hands?

But God delivering his Church and punishing the enemies thereof is magnified thereby,* 1.568 as Ezechias did pray: Now there∣fore O Lord our God save thou us out of his hand, that all the King∣domes of the earth may know that thou only art the Lord.

2. Because as the Schoole saith, [Reas 2] gloria est clara notitia cum lau∣de; 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 pro∣mises that he hath made to his Church.
• Secondly, He is just in the punishment of oppression and ini∣quity, which his soul abhorreth.

[Ʋse] 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 e∣nemies, 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 E∣gytians that pursued Israel into the red sea, were covered and de∣stroyed by the returne of the waters of the sea upon them,

Then sang Moses and the children of Israel this song unto the Lord, and spake, saying, I will sing unto the Lord,* 1.569 for he hath tri∣umphed gloriously; the horse and his rider hath he throwne into the Sea.

This deliverance was a type of the final deliverance of the Church from all her enemies; and therefore in Johns Vision it is said

They sang the song of Moses the servant of God,* 1.570 and the song of the Lamb, saying, great and marvailous are thy works Lord God Almighty; just and true are thy wayes, thou King of Saints.

Who shall not fear thee O Lord, and glorifie thy name; for thou only art holy; for all Nations shall come and worship before thee,* 1.571 for thy judgments 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 de∣voutly given the glory of that deliverance to God, she heard the Sermon at Pauls crosse, and taught her people by her godly ex∣ample to know the glory of God; for in those dayes Spaniards loved us not, and we thought it a great favour of God to be deli∣vered from them.

The like publike declaration did our Soveraign that now is, make of the glory of God, for the deliverance of his royal per∣son, Crown and posterity, the Religion and peace of the King∣dom, in the last session of that first Parliament, delivered by the hand of God from the bloody designe of the Papists, whose Re∣ligion was also in those times thought dangerous to this Com∣mon-wealth; his speech and recognition of the protection of God is extant in print.

And as States and great Common-wealths 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,* 1.572 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 sweet∣nesse of God, in our deliverances from dangers at sea, on shoare from sicknesse, imprisonment, infamy, and many other evils which annoy our life; in all which God revealeth to us the know∣ledge 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 ac∣knowledge 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.* 1.573 And of this God is so jealous, that he saith, My glo∣ry will I not give it another. Hold this fast; the Devill when he tempteth us to sin,* 1.574 doth not finde an easier way to fetch us a∣bout, 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 dye, for God doth know that when ye eate 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 eate against the presse and precise command∣ment of God,

• 1. She must think that God would not bring death upon her for her fault, as he had threatned, 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 shewed so much favour to man to give him all the fruit for his meate but that, had he loved man as he made shew, would not have left that fruit for a snare to catch him, and bring him to ruine, 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 dis∣honourable thoughts into the heart of the woman to dim the brightnesse of Gods excellent glory; observe how he doth se∣cretly confesse that God is jealous of his glory, for faith,* 1.575 he doth know that in the day that you eate 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 Gods holinesse and righteousnesse, but not in the similitude of his glory.

That Satan knew well; and therefore suggested that ambition which he knew would ruine mankind; for that had cast him out of heaven.

Here by the way, let me shew you the sting of the first sinne; God had said to Adam, Thou shalt not eate. 2. Qua die comede∣ris 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 threatned with death for punishment of their eating, there must either be

• ...
  • 1. Presumption upon the goodnesse of God, which should make him merciful against his truth and justice; or
  • 2. Unbeleife of his power to inflict that punishment; or
  • 3. Contempt of his power; or
  • 4. A carelesnesse. 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 layd home upon the crown of Gods glory.

In which passage let me commend one observation of mine own upon the Text, to your judgments.

S••than tempted the woman only, not the man; and he su∣gard his temptation with these two arguments only.

• 1. Non moriemini, ye shall not dye.
• 2. Eritis sicut dii, ye shall be as gods.

There was aculeus in cauda, a sting in the tayl; 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 Adams sin did not violate the glory of God so much as the womans did, and that the refore the Apostle faith.* 1.576 Adam was not deceived, but the woman was decei∣ved, 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 saw∣est a theif, thou consentedst with him, &c.

These things thou hast done, and I kept silence; then thou thoughtest that I was altogether such a one as thy self.* 1.577

The fool saith in his heart,* 1.578 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 Gods people,* 1.579 and af∣flict his heritage.

That slay the widow and the stranger,* 1.580 that murther the father∣lesse. How dare they do all this?

Yet they say the Lord shall not see,* 1.581 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 trespasse 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 patrone of their persons and their sins.* 1.582

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 arme 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 terrour of the Lord.

In the due consideration of his justice and mercy, both go∣verned with wisdom, to moderate exuberancie, consisteth the knowledge of Gods glory.

This point serveth to good use.

For first it assureth us,* 1.583 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, Da∣gon, the Devil and all; I do not hear of any great jealousie be∣tween them, but the true God is impatient of corrivall in glory.

2. Because God claimeth glory in such extent all the earth o∣ver, which none of the god of the heathen did, but were con∣tent with their territories, and knowing him to be the true God;

We are taught, [Ʋse. 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 begins: I am the Lord thy God, who brought thee out of the land of Egypt. That implyes, who brought thee into the land of Egypt.

The Lords Prayer: Our Father which art in heaven; and the first Petition; Sanctificetur, nomen tuum; then adveniat reg∣num; then fiat voluntas; all glory.

The Creed: Credo in deum patrem omnipotentem. All be∣ginning 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 shew 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 appe∣tite to seek it; and indeed there is no knowledge to be compa∣red 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 shew 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 weaknesse, 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 natura∣ting nature, the glorious Author of all being, this puts mettall into him, and teacheth him how to preserve the Image of his maker in him, which advanceth him above humaine 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 happinesse 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 Gods promise is heard, and the whole house is filled with his glory.

It was the blessing of God given in the consecration of Solo∣mons temple, The glory of the Lord filled the house of God.* 1.584 But it was gloria in nube, glory in a cloud: that cloud is much remo∣ved in our Church, since the veil of the temple rent; 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 Gods clear glory in heaven, wherein one day in those courts is better then a thou∣sand 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, [Ʋse] 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 faith∣ful preserver of all things.

And for the book of God; he that saith, this is life eternall to know thee, and saith that he came to give life eternall, saith also: Dedieis verbum tuum; I have given them thy word.

There is no labour that better rewardeth it self, then the pur∣suit of the knowledge of the glory of God.

For there is Libertas gloriae, the liberty of glory,* 1.585 which the crea∣ture doth even long after, and travaileth with the burthen of cor∣ruption, desiring to be quit of it.

There be divitiae gloriae,* 1.586 riches of glory made known upon

the vessels of mercy; for God wil declare his glory in showing mercy.

There is also aeternum pondus gloriae,* 1.587 an eternal weight of glory.

There is splendor gloriae dei patris, the brightnesse 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 judgments and we shall therein see both his fa∣vour 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 dis∣ease his Church, which though it be slow, for God is slow to wrath; yet he that believeth will not make haste.* 1.588

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. Wo to him that giveth his neighbour drink, that put∣test thy bottle to him and makest him drunk also, that thou mayst look on their nakednesse. 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 spuing 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 mens blood, and for the violence of the Land, of the City, and of all that dwell therein.

NOw doth God rouze up his Justice against another sinne, the great and crying sin of drunkennesse.

1. Concerning the words.

Wo 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, wo 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 nakednes.] 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 lasciviousnesse were publikely shewed, drunkennesse enflaming them with lost.

Mr. Calvin doth interpret all this figuratively, not of drun∣kennesse with strong drink,* 1.589 but of immoderate desire of aug∣menting their dominions; of which kind of drunkennesse he spake before, comparing the Babylonians to such as transgresse with wine.

So doth Ribera a learned Jesuit understand this, of the inso∣lent triumph of the Babylonian King, making sport in the con∣quest of Kings, and exercising on them cruelties, to discover their nakednesse, how he hath stripped them out of all.

But Saint Hierom reporteth that Nebuchadnezzar did abuse Zedechiah the King at a banquet in a very foul manner.

And because that kind of drunkennesse 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 threatned.

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 a∣lieno. That the Babylonian did even satisfie himself with the disgrace done to his enemy. Rather I take it for a punishment in∣flicted on the Babylonian, that shame should come to him for this sport that he made himselfe, as it also followeth. Drink thou also, and let thy fore-skin 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 Ne∣buchadnezzar, 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 houre was the thing fulfilled upon Nebuchadnezzar,* 1.590 and he was driven from men, and did eat grasse as oxen, and his bo∣dy was wet with the dew of heaven, till his hairs were grown like Eagles feathers, and his nails like birds claws. For thus did the King continue in this shameful punishment the whole terme of seven years:

But literally this was fulfilled in Belshazzar, who made a great feast to a thousand of his lords,* 1.591 and drank wine before the thousand;

In which drunken feast wherein the consecrate vessels of the Temple were abused in quaffing and carowsing, the fingers of an hand were seen on the wall over against the King, writing the doome of his shameful downfal. For observe the end;

In that night was Belshazzar the King of the Chaldaeans slain,* 1.592 and Darius the Median took the Kingdome. So he did drink also, and his nakednesse 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 spoile of beasts which made them afraid.

This overthrow of the Chaldean Monarchy he calleth the vi∣olence 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 forrest of Lebanon ha∣ving pitched their nets and tents for them, do suddenly set upon them, and drive them into their nets: so sudden a surprize 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 Ba∣bylonian with shame for the violence that he offered to Leba∣non, and to the beasts therof forraging Judaea, and destroying not only men and women in towns, but the very wild beasts of the forrest of Lebanon, which was near to Jerusalem. So that this expresseth the cause of Gods provocation against the Babyloni∣an,

and withal the comfort of the Church, that God would re∣venge the wrong done to their land, not only to the People thereof, but to the very wild Beasts of the forrest.

De verbis hactenus.

The parts of this text are two,

• 1. Peccatum, sinne.
• 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.

Drunkennesse it self 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,* 1.593 shall not inherit the Kingdome of heaven.

Drunkennesse is confest of all men to be a sinne; 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 drunkennesse is: our sta∣tute law doth impose a penalty of five shillings upon every one that is convicted of drunkennesse.

Our Articles given to sworn men, do charge them to enquire, if there be any Drunkards in our Parishes, and to present them.

But neither the Ecclesiastical Canon, nor the Act of Parlia∣ment 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,* 1.594 and so overgone with wine, that he neither knew of their co∣ming to his bed, nor of their going from him.

Noah was drunk when he lay uncovered in his tent;* 1.595 these were farre spent in the highest degree.

Ʋriah 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,* 1.596 that he would not go home to his own house as the King would have had him.

Amnon the sonne of David was drunk,* 1.597 yet it is said of him his heart was merry with wine.

Elah King of Israel made himself drunk,* 1.598 and Zimri his ser∣vant killed him.

Nabal made a great feast,* 1.599 and was so drunken, that Abigail thought not fit to tell him of the danger that his churlishnesse 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,* 1.600 and pervert the judgment 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 drun∣kennesse.* 1.601 His word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifying the laying on of a burthen upon the heart.

For so much as we drink for necessity or for moderate refe∣ction 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 excesse.* 1.602

Now what is excesse? not so much as layeth us under the Table only, not so much as makes us stagger and reele 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.* 1.603 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.

Wo unto them that are mighty to drink wine, and men of strength to mingle strong drink.* 1.604

This shews, that all excesse in drinking which is beyond the measure which maintaineth health, is drunkennesse; call it good fellowship, or making merry, or keeping good company, or whatsoever faire colours you will lay upon it, it is drunken∣nesse.

It turns grace into wantonnesse, 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 sinne are many.

• 1. The great Commandement 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 drun∣kard, and who do make lesse conscience of the Sabbath, then 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 sha∣meth himself to beholders, he wasteth his estate, hurteth his own body, drowneth his understanding, judgment, memory, and depriveth himself of the use of reason; as Solomon saith,* 1.605 Who hath woe? who hath sorrow? who hath contentions? who hath babling? who hath wounds without cause? who hath rednesse of eyes? They that tarry long at the wine.

At the last it biteth like a serpent,* 1.606 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,* 1.607 and I felt it not.

It groweth into an habite, and cannot be easily given over; drunkennesse is like a quartane, the dishonour of Physitians: 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 con∣sumer 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 murther, 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 ac∣cenditur, ebrietate inflammatur, it filleth the tongue with allkind of

evil words which corrupt good manners, turpiloquium, multi∣loquium, vaniloquium, falsiloquium; and where be the good names of men more foully handled then upon the ale-bench, 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 designe punishment for it.

Yet this sin is the Diana of our Ephesus, and if all the Preach∣ers of England do cry it down in Pulpits, the Court of good fellowship will cry it up again; though we shew 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 wo against this sin: though we bind the sinners in this kind by the power given to us by Christ, saying, Whosoe∣ver sins yee 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 la∣bours against it; and thus much I will undertake to do, as the Apostle saith,

I will yet shew you a more excellent way.

I will yet shew you approved remedies against this sinne, and there is no time of the year unseasonable for the soul to take Physick. Remedia.

1. Take Davids Physick; I have kept thy word in my heart that I might not sinne against thee;* 1.608 for that word will answer the temptation, as Ioseph did, How then shall I do this great wickednesse and so sin against my God? Remember the fearful threatnings of wo and judgement against this sinne: Remember the day of judgment wherein every man must give account to God of him∣self, and of all his ways; remember the bitternesse 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 li∣ving God, for our God is even a consuming fire.

2. Remedy is a constant Practise 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.* 1.609

Then thou wilt go mourning all the day long.

3. Remedy is, withdrawing thy self from such company as use drunkennesse, 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,* 1.610 and drowsi∣nesse shall cloath a man with rags, So Saint Paul chargeth the Co∣rinthians,

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,* 1.611 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 drunkennesse so well,* 1.612 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.* 1.613 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 la∣bour,* 1.614 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 hungred to satisfie thee, do not thou surfet to make him hungry; he thirsted, it was one of the last words that he spake on the Crosse, Sitio I thirst; do not thou make thy self 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 con∣tinually,

and in all things to give thanks which holy duty we can∣not performe so long as we are in our cups; these duties require a sound judgment, a cleare understanding, an heart established with grace, as the Apostle saith, Not in gluttony and drunkennesse, not in chambering and wantonnesse, but put ye on the Lord Jesus, and have no care to the flesh to fulfill the lusts thereof.

We were created to glorifie God in our bodies and in our souls, for they are God's; and therefore whether you eate or drinke, 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 who∣soever heareth say come,* 1.615 and take of the waters of life freely; we cannot tell when this supper time is, till Gods messenger death cometh and telleth us all things are prepared; come now, let not us over-charge our hearts with surfetting and drunkennesse, least that day come upon us unawares; they that are drunk already and full gorged with wine and strong drink,* 1.616 have left no roome for the waters of life; vas plenum plus non recipit.

It is a work for our life on earth to travel and take paines, and to exercise our souls to godlinesse, and all to get us a stomach to this Supper of the Lamb; here is meate enough, the fatnesse of Gods 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 Gods pleasures; for at his right hand are pleasures for evermore.

Here are good guests; for many shall come from the East and West,* 1.617 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 stomachs 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,* 1.618 and put their bottle to him, adding heat to heat.

Drunkennesse, as you have heard, is a grievous sin; but this is a degree of fuller unrighteousnesse to make others drunk. A∣mongst all the sins that David did commit, nothing sate so close to him, nor left so foul a staine upon the honour of his memory,

as did his carriage toward the Hittite Ʋriah.

David did that which was right in the sight of the Lord, and turned from nothing that he commanded him all the dayes of his life, save only in the matter of Uriah the Hittite.* 1.619 This excuse of David in all other things wherein through humane frailty he failed often, doth shew how God passeth over the sins of the e∣lect, as the Apostle saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which through infirmity they do commit; but this special notice taken of the matter of Ʋ∣riah the Hittite, declareth it to have been peccatum primae mag∣nitudinis, 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 Ʋriah drunk; then the murther∣ing of Ʋriah.

Wherein you see that this foul sin doth make weight in the burthen of David.

The Holy Ghost to declare how foul and hideous a sin drunk∣ennesse is, hath not spared to leave the dishonour of Gods 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 appeare, even at the first drinking thereof, that all succeed∣ing times might beware.

So the example of David, who made Ʋriah drunk, against whom the matter of Ʋriah is upon record, for terrour that men should feare this great sin of making their neighbours drunk; for that is part of the matter of Ʋriah the Hittite.

Will you hear the decision of the canon law in their cases of conscience concerning this sin, Ille qui procurat ut quis inebri∣etur,* 1.620 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 confesse a truth which the Sunne seeth, 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,* 1.621 none might compel: for so the King had appointed to all the officers of his house, that they should do according to every mans pleasure. Lyran his note is, Nolebat Rex ut in aula sua aliquis uteretur modo incomposito & irrationa∣bili more barbarorum qui nimis importune inducebant homines ad bibendum,

1. It is our duty to stir up one another,* 1.622 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 eate or drink, do all to the glory of God. Christ, quando jejunatis.

To omit this duty is a great sin, to commit the contrary evill is most abominable. This the Prophet sheweth. In that day did the Lord God of Hosts call unto weeping and mourning,* 1.623 &c.

And behold joy and gladnesse, slaying oxen, and killing sheep, eating flesh and drinking wine, eating and drinking, Cras morie∣mur: And it was declared in the eares of the Lord of Hosts, Surely this iniquity shall not be purged till ye die.

How then shall they appeare before God, who insteed of cal∣ling to fasting, call to drinking, and presse the drinking even to the making of their neighbour drunk?

2. If we contrive against our neighbours life to take it from him, [Reas. 2] we are murtherers; if against his wife to defile her, we are adulterers; if against his goods to rob him of them, we are theeves; if against his good name, we are false witnesses: con∣sider 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 filthi∣nesse to all beholders, and to make him a transgressor of the law of God, the Church, and the Common-wealth.

Yet they that are thus overtaken, do commonly excuse them∣selves, that they have been amongst their friends; but this pot-friendship which hath the power to divide a man from himselfe, will scarce prove a glue strong enough to unite and knit him to another.

The kisses of such friends betray thee, and thou maist say ra∣ther, Thus was I wounded in the house of my friends. It was Davids prayer, let it be thine;

Let the righteous smite me, for that is a benefit;* 1.624 and let him reprove me, and it shall be a precious oyle that shall not break my head; but Incline not mine heart to evill, that I should commit wicked works with men that commit iniquity; and let me not eate 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, infecti∣ously transmitted by imitation to our times, and in them grown epidemical.

Saint Ambrose describeth a surfetting and drunken meale,* 1.625 pri∣mo 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.* 1.626

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 meate nor drink, God shall finde 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 drun∣kards, how long they have sat at it, how many pots and pottles they have swallowed, how many they have made drunk; this is thy nakednesse.

Litterally drunkennesse doth make men do things uncomly: some use this lewd practise to make way for their lust, some to take advantages otherwise.

Modesty cannot utter what unclean provocations do arise from drunkennesse, 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 sheweth his nakednes.

St. Ambrose complaineth of women That full of wine did come immodestly into the street singing and dancing,* 1.627 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 neighbours devil to draw him into evill by making him drunk, and also this propter malum, even to discover the nakednesse of his brother.

Some shew themselves in their pots like lyons furious and quarrelsome: others are dull and heavy, only serving for whet∣stones to sharpen the wits of the company: others drowsie and sleepy: others talkative, every man in his humour, all in their nakednesse. To do evil that good may come of it, is an heinous sin, for God needs not Satans help. But to do evil our selves to draw others into evil for so evil an end, this doth make sin out of measure sinful.

1. Take nakednesse literally, for the discovering of those parts which modesty doth hide 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-leavs together to hide their nakednesse from each o∣thers sight; so much remained in them, that having left primas sapientiae, they yet retained secundas modestiae, and could not for shame behold each others nakednesse.

The Apostle saith, These members of the body which we think to be lesse honourable,* 1.628 upon these we bestow more abundant honour, and our uncomely parts have more abundant comelinesse. The ho∣nour here meant is the decent hiding of their nakednesse, and the modest covering of our shame.

Where the Apostle doth declare the care that is in the natu∣ral body; the comely parts which need no hiding from sight do cover the uncomely parts from sight.

Therefore they that uncover nakednesse do shew 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 na∣kednesse, declare themselves to be no parts of the body of the Church.

Surely much nakednesse is discovered in many drunken meet∣ings, 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 nakednesse in a spiritual sense, then St. Ambrose will tell you, Lib. de Noe & Arca c. 30. Omnis impius quoniam ip∣sedevius 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 aw thereby. I cannot dive so deep into this mystery of ini∣quity as to declare all; and again, I fear to go farre in it, least I might teach the ignorant sinner more cunning then he had be∣fore.

This I dare say that it is not love that maintaineth drunken ac∣quaintance; for true love is a coverer of nakednesse: 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 fot 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 boord.

Bur 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 then Esaus, and an harder pen∣ny-worth. 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 na∣kednesse 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 sinne; God himself.
• 2. How he will punish.
• 3. Why he will punish.

1. Who will punish this drunkennesse.

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 de∣stroy cruelly? whose goods they gather greedily? whose fruits of the earth they abuse to surfet and drunkennesse? it is for such as these that God saith,

I form the light and create darknesse,* 1.629 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 of∣fended him.

• 1. That his own son should expose him to shame.
• 2. That this fault should be kept in eternal Record in the li∣ving book of the Holy Word

You may see it in Lots 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 oftend 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 judgments upon this sin of drunkennesse.

• 1. Because this sin doth much defare the image of our Maker in us, which is chiefly 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 Gods love is violated by drunkennesse; do you re∣member how sharply God punished old Eli the Priest of the Lord, for not reproving his ungodly sons, to whom he said, Thou honourest thy sons more then me.* 1.630 The drunkard loveth his strong drink above the Lord; therefore he threatneth them,

Awake ye drunkards, and weep, and howle all ye drinkers of wine, because of the new wine,* 1.631 for it is cut off from your mouth.

Observe it that he biddeth drunkards awake, both because drun∣kennesse doth beget drowsinesse; & quia vigilando dormiunt, for they say and do they know not what, and he showeth them that as soundly as they sleep, they shal not sleep out his judgment, but shall feel the storme 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,* 1.632 and shut thy doors a∣bout thee; hide thy self 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, Ʋtrum ebrietas excuset à peccato, [Quest.] Whether drunkennesse 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 slander∣ing their neighbours: others furiously smiting and hurting, some killing; their excuse is, alas they were not themselves, and their drunkennesse 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 drunkennesse 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 se∣quuntur.

I find in this example that God doth threaten to visit these

Chaldeans for the sins committed in their drunkennesse, because it was wilful. Vide lege Exod. 21.28, 29.

The school distinguisheth well between voluntary and invo∣luntary drunkennesse.

They call that voluntary drunkennesse, when men do sit at the wine till it inflame them, knowing the strength of wine, and their own weaknesse, and seek it with delight in it. Oxe 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 disswade drun∣kennesse, [Ʋse] and to make men afraid of it; for God is the punish∣er of it; the God that formed thee, and gave thee being, the God that took thee from thy mothers wombe, 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.* 1.633

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 emen∣dationem,* 1.634 not to their ruine but amendment; it is called also The Cup of trembling.

God himself calleth it The wine cup of his fury.* 1.635

It is called in Ezechiel Deep and large.* 1.636

And as the Apostle saith, speaking of the judgment to come, Knowing therefore the terrour of the Lord we perswade men.* 1.637

If men will not be perswaded, 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 past of our life may suffice us to have wrought the will of the Gentiles,* 1.638 when we walked in lasciviousnesse, lusts, excesse of wine, revellings, banquettings, &c.

Yet better late then 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:* 1.639 and it is dextra inveniens, Thy hand shall find out all thine enemies, thy right hand shall find out those that hate thee.* 1.640

It is a fearful thing to fall into that hand.* 1.641

Thy right hand is full of righteousnesse.* 1.642

That righteousnesse will give suum cuique, to every one his own; it payeth home; he keeps it in his bosome 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?* 1.643 shall the enemy blas∣pheme thy name for ever? Why withdrawest thou thy hand? even thy right hand, pluck it out of thy bosome.

2. How he will punish.

• 1. He will fill them with shame for glory, which shame is further exprest, Shameful spewing shall be on thy glory.
• 2. He will punish them with their own sinne; for he saith, Drink thou also, and let thy fore-skin 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 foole 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 wisedome faileth him, and he saith to every one that he is a foole:* 1.644 so doth a drunkard shame himself by telling every one that he is drunk.

This were a great punishment if custome of sinning▪ and multitude of sinners in this kind had not hardned the foreheads of them that transgresse 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 spake of the idolaters of his time, Were they ashamed when they had committed abomination? nay they were not ashamed,* 1.645 nei∣ther could they blush.

But let no man despise the good opinion of his neighbour; sober men care not how little conversation they have with drun∣kards, 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 custome of their sinne, the end thereof will be bitternesse; for the wise man telleth them, At the last it biteth like a Serpent,* 1.646 and stingeth like an adder.

When shame once begins to smart, it goeth to the quick. Re∣member Adam in paradise.

I heard thy voice in the garden, and I was afraid because I was naked,* 1.647 and I hid my self.

The Lord will come in the cool of the day to us, and we shall hear his voyce 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 styes of un∣cleannesse?

The Holy Ghost you see is plain and homely in his phrase of speech; these drinks which they poure into their bodies luxuri∣ously, shall not make their hearts glad; they shall not comfort the stomack, they shall not nourish the body.

The stomach shall complain of them as a wrong, and cast them up as a burthen too heavy for it to bear; nature it self shall exonerate it self, 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 wil 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?* 1.648

2. He will punish them with their own sin, Drink thou also and let thy fore-skin be uncovered.

1. This calleth to your remembrance a doctrine formerly de∣livered 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 nakednesse, and that is their pu∣nishment; now they shall be drunk and their nakednesse discovered.

There I handled this question how God would be Author of this kinde of punishment, and innocent in the sinne of the of∣fendor;

Resolving it thus; that God will withdraw his grace, and for∣sake them that forsake him, and leave them to the sourse and strong streame of their own corruptions, as the Apostle saith,

God gave them up to uncleannesse through the lusts of their owne hearts,* 1.649 to dishonour their bodies.

For this cause God gave them up to vile affections.

We carry stuffe enough about us to punish us withall; if God do but make rods of our own corruptions, he will soone be arm∣ed against us.

You shall finde in that place of the Apostle, that in man there are two things to which for sin they are yeelded up by God him∣self in his justice.

• 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. v. 14.
• 2. Eis〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

These two do differ much; for

• 1. Concupiscence is but a grudging of a disease, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the very strength of the fit.
• 2. Concupiscence is within the heart and affections, but this pa∣thos is active and in operation, and so corrupt the whole man.

God leaveth the wicked to both these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the minority 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the strength of sin.

Thus as Augustine saith, some sins are not tormenta peccanti∣um, but incrementa vitiorum, and men do not feele any punish∣ment.

Yet he that shall consider it well, will find that Solomon means

a punishment to the young man, when he saith, Rejoyce 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 reines, and leave us to our selves, we are likely to bring our sin to a full stature.

It is a good use of this point which St. Paul teacheth, Bre∣thren,* 1.650 if any man be overtaken with a fault, ye which are spiri∣tual restore such a man with the spirit of meeknesse, considering thy self lest thou also be tempted.

God hath a just hand in the moderation of the things of this world, and of mens persons.

Hath not the Sunne 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 uncharitablenesse, have themselves fallen in∣to the same sin of drunkennesse, and thereby have borne a shame and scandal to their profession: this is Gods justice upon them, they did not consider themselves, they knew not the strength of the temptation, they knew not their own weaknesse.

The greatest Professors of Religion are commonly the seve∣rest judges of their brethren; for their zeale against sin, and for the glory of God doth fill them with hatred of evill.

Yet let such consider themselves; for if God see that their zeal begin once to burne up their charity, he will leave them to them∣selves awhile, and they shall see quo semine nati, what they are.

For, let all men know that the evill Angels are as much at Gods 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 fiercenesse of his anger,* 1.651 wrath, and indigna∣tion and terriblenes 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 evill 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 evill Angels sometimes come with suggestions to sin, to try our strength, that we may know how weak we are; and som∣times

they prevaile with Gods children, that they may stand up∣on 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 dis∣grace and shame which they have done to their neighbour, may reflect upon themselves.

Some have been so afraid of making God the author of evill, 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 Mani∣chees saw so much evill done, and knew not how to free God from guiltinesse of it, they therefore made duo principia, two be∣ginnings. 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 childs 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 seeth 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 againe, consider your selves.

When thou seest a drunkard shaming himself, as these here did, consider whose light shineth in thy understanding, to shew thee how foul a sinne that is; consider that that is not enough; for all drunkards know that drunkennesse 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; rejoyce not against him, rather bewaile his sin with the tears of thy soul, seek by the spirit of meeknesse to restore him, advise him friendly, chide him lovingly.

For if thou who professest a severe life, and to make conscience

of thy wayes, shouldest fall into this sin thy selfe, thou wouldest 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 stuffe of all sins within thee, if grace do not aide and assist thee.

Lastly, let me admonish you; if any of you by occasion are o∣ver-taken at any time with this fault, be of Davids mind. Let the righteous smite me, suffer a gentle chiding from your friends that love you, and hate that evill in you.

Take it for a favour of God, and think that it is he that speak∣eth to you in that reprehension.

Hearken not to those that flatter you in your sins.

Alexander in a drunken fit slew Clitus his beloved friend and faithful Counsellor.

Insteed of reproving his fault, even then when he was fit to be wrought upon, being sensible of it; he had three flatterers, A∣naxarchus, 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 Stoick Philosopher told him that it was not fault, but fate that killed Clitus.

Calisthenes a Courtier sought to heale the soare 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 Ba∣bylonians; the violence of Lebanon; and the spoyle of beasts which made them afraid, and for the violence of the land, &c.

Shewing that their cruelty to man and beast, had provoked God against them to punish all their sins, their pride, covertousnes and drunkennesse.

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 ter∣ror to the enemy; and now he declareth himself an avenger al∣so of their quarrel, because of the cruell spoyle that the Chalde∣ans did make amongst the beasts of Gods 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,* 1.652 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 shew 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, restreining them from hurt.
• 6. In conservando, preserving them all we can.

This was the sinne of the Chaldeans, they were destroyers, and sought not only the ruine of the people of the land, but the de∣struction also of their cattel, that the meanes of living, if any e∣scaped 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 sinnes 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 mo∣derately, lest the Asse of Balaam do reprove his owner.

3. It sheweth how much God doth make of any thing that serves him; the text saith that these beasts did make the Chal∣deans afraid, and for this they suffered predation, for the service they did to God and his Church against their enemies, in Christs argument, how much more will he defend us, if we fight his bat∣tels against his enemies?

4. We learne here that when God cometh to execute venge∣ance, 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 per∣sons, 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 judgment 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 judgment, of which you have heard, is the voyce 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 naturall reason; can that profit a man, meaning in the power and goodnesse of a Divine nature, which is the work of a mans hands? be it either a graven image wrought upon by art of the workman, or a molten Image cast in any metall: can this profit a man?

He calleth the Image thus carved, graven or molten, a teacher of lies, for it is a meer illusion that any man should so befoole himselfe, as to beleeve that such an artificiall composition wrought by the hand of man, should be esteemed a god.

This is amplified, and the wonder encreased, for though other men may be carried away with a superstitious over-weening 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 curtesie 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 evill, or deliverance out of danger; for that is one of the uses that is made of Idols to succour in time of distresse, as the Disciples did awake their Master in a storme.

You see that when the workman hath put his hand upon it, and shewed 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 dumbnesse thereof shall declare it to be an inanimate im∣potent thing: For howsoever the matter of the Idol, be it wood or stone or metall, be laid over with gold and silver, as supersti∣tion 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.

Vers 20. But the Lord is in his holy temple; for having shew∣ed the vanity of Idols, he cometh now to reveale himselfe to them.

This some understand, that the Lord is in heaven, the temple of his holinesse; and though the heaven of heavens cannot con∣taine 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 holinesse; and as the Babylonians and other hea∣then 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 Jewes 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 Soveraigne of all the world: for

Keeping silence is a signe 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,* 1.653 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 mol∣ten images, dumb idols.

First here is trust then followeth invocation, and that is the A∣postles method in all religious adoration. How shall they call on him in whom they have not believed?* 1.654

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 overthrow∣eth that also, and doth shew them that in religion they are most of all wrong.

If you desire a general definition of idolatry, which compre∣hendeth all kinds, I think this is full of comprehension. It is Cul∣tus 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 in∣visible Godhead was out of sight, they devised idols, which they erected for representation of their gods, which they also wor∣shipped 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 ma∣nage the universal Government of all things.

These gods they represented some formes either cast in mettal, or graven in gold, silver, wood and stone: this they call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 i∣dol 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 meer 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 dumbe, 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 over-laying 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 chiefly.

• 1. In respect of God; there is no sin that doth more disho∣nour 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 Gods holy Law.
  • 1. Thou shalt have no other gods but me.
  • 2. Thou shalt worship no graven image, &c.

  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 com∣mit it; for they trust in, and call upon that thing which can∣not 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 con∣fesse' 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 evi∣dence 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 dols. He saith the heathen did represent fained 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 defie, images they embrace. In this very be∣ginning of their defence, both absurd in the strife of words, ma∣king distinction where there is no difference, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is pro∣perly a visible Representation, and so is an image, and therefore both in Greek, Latine and English one and the same thing; but the custome 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 Reli∣gion against our imputation of idolatry, is this.

1. That for the images that they do retain, either in the Church∣oratories, or in their private use, they know them in their mat∣ter to be no other then the creatures of God, of wood, stone, mettal, or some other mixt matter; they know them to be in their formes the art of the workman; they do know and con∣fesse them to be dead, inanimate, senselesse 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, holinesse of life, and all exem∣plary vertues deserve reverence and respect, yet our opinion of their idolatry distasteth them so to us, that we will not heare 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 it self 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 quickning their memories, and turning up their de∣votions by that which the eye beholdeth: and God loseth no ho∣nour 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 Crosse, in that they speak that to the Crucifix, which can only be applyed to the Crosse it self and not to Christ, Salve crux spes unica. They adde, thou only wert worthy to bear the ransome of the world O faithful Crosse. Which agreeth with their do∣ctrine,

That all the honour due to the Samplar is given to the image thereof.

And where they excuse their idolatry, that they do not wor∣ship the image, but God represented in the image: if that be not idolatry, neither were the Athenians Idolaters, who wor∣shipped in their images the same God whom Paul prea∣ched.* 1.655

Neither were the Israelites idolaters, who worshipped the true God in the Calfe which Aaron made; for they could not

be so ignorant as to ascribe their deliverance from Aegypt to such a thing as Aaron could make.

This doctrine and practice of idolatry in the worship of ima∣ges 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 councel 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,* 1.656 hang∣ing in a Church, rent it down, and said it was against the Autho∣rity of Scriptures that any image should be in the Church.

Saint Origen saith of his time,* 1.657 nos imagines non adoramus, we do not worship images. Eight hundred years after Christ the second Nicene Councel set up images; but

The Councel of Franckford, which was a general Councel, and where the Popes Legates were present, repealed it, and af∣firme,

The Catholick Church doth affirme, 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 judg∣ments of their best learned concerning them. For

Some condemn all divine adoration given to them some con∣demn external bowing before them, some confesse that the ancient fathers condemned them, some think their use dan∣gerous.

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 under∣standing themselves therein.

Even in the administration of the Sacrament of the Lords Supper, they are idolaters in worshipping the hoast; which I prove from Cardinal Bellarmines own penne De justif. lib. 3, cap. 8.

Ne que potest certus esse certitudine fidei, se percipere verum Sa∣cramentum, cum Sacramentum sine intentione ministri non confici∣atur,

& intentionem alterius nemo videre potest.

And thus much Garnet the Provincial did ingenuously con∣fesse upon his private conference with some of our Bi∣shops.

Wherefore how they can excuse their idolatry in the worship of the elevated hoast, 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 Catechismes set forth for the institution of young beginners, they do leave out the second Commandment quite, and to make up the number they di∣vide 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, least 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 a∣gainst her;* 1.658 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 com∣mit 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 Iezebel, who calleth her self a Prophetesse,* 1.659 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 masse; we have severe laws against them, yet it is in sight that Masse is frequented by multitudes of all sorts, in the sight of Isra∣el, in the sight of the sun, whence this boldnesse 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 Novem∣ber. 1605? do we not believe experience?

Were not the Canaanites whom Israel suffered to live a∣mongst

them against the Commandment of God,* 1.660 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 Soveraign Authori∣ty of the King, setting the Pope above him to over-rule him, and to deprive him of his Crown, if he be not for his turn?

Is not Popery a profest enemy to the Religion that we pro∣fesse? light and darknesse, God and Belial may as soon be re∣conciled; and therefore an enemy to our Clergy, who are all ar∣med with the Word of God against it.

Or is it good and wholesome doctrine which the Anabaptists this last year tendred to the King, Prince, Nobility, Judges and Commons of Parliament? that

[ 9] Freedome of Religion is not hurtful to any Common-wealth; or that

[ 10] Freedome of Religion depriveth not Kings of any Power gi∣ven them of God.

The times are foule; God is much dishonoured; where the fault is, and of whom the Church and Religion hath cause to com∣plain, is not so much our duty to enquire, as to pray to God to amend all. Ile tell you where you shall have him.

2. The punishment of this sinne is exprest in one word, Vae Wo, and it containeth the whole Cup of Gods 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 mer∣cy: they are taught by teachers of lies, and therefore the light that is in them is darknesse.

Baals servants cried from morning to evening upon Baal their god to hear them, and it would not do; here is a dou∣ble woe,

• 1. Losse 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 i∣dolaters shall enter into the Kingdome of heaven;* 1.661 this is terror domini, the terrour 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 exprest himself then in any of the rest, to be a God of ven∣geance; for there is ratio legis. God is jealous.

And there is Comminatio judicis visitabit; and it goeth in de∣scent to the third and fourth Generation of them that hate him. Ob∣serve he calleth them such as hate him.

There is a promise, He will shew mercy to thousands of them that love him.

And I conceive this added to this Commandment rather then any of the rest, because Gods Israel did most often offend in this kind, by worshipping God in creatures, and by performing ex∣ternal adoration to them, which is in this law chiefly for∣bidden.

The fear of this woe hath not wrought enough upon the Ro∣manists who are guilty of grosse idolatry; so on the other side it hath wrought too much upon some zealous Professors, who fear∣ing superstition and idolatry, dare scarce shew any external reve∣rence to God himself, either when they come into Gods house, or when they come to Gods 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 Gods holinesse 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,* 1.662 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 Gods publick service; there is neither precept nor example in Scripture for it, but the words of Christ to the woman of Sa∣maria leave it at large.

The houre cometh and now is,* 1.663 when the true Worshippers shall worship the Father in spirit and truth.

Saint Augustine calleth this heresie 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 Gods service, which continued even to and in Christs time. Christ himself designed a place for that meeting, wherin 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 sodain 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 Orato∣ries for their meeting to Prayer and hearing of the Word; for

in the tenth Persecution under Dioclesian.* 1.664 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 fa∣vour of Authority regal, then Concurrebant populi ad populos quasi os ad os.

Ecclesiae quae antea impiis tyrannorum machinis destructae fue∣rant, redivivae, &c. Then the People came together.* 1.665

And ever since the Church hath continued this practise of main∣taing 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 Gods holinesse, the hou∣ses 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 Gods house, and all Civil and common use of it is resigned, to consecrate it to Gods 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,* 1.666 &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 &c.

These houses of God are the temples of his holinesse 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 hymnes, and spiritual songs, where the sacrifices of righteousnesse are offered.

And herein is that gracious Prophecy of Isay fulfilled which our Saviour alleadgeth in the Gospel,

For mine house shall be called a house of prayer for all people,

Observe:* 1.667 here is not only oratio, prayer, which is cultus di∣vinus, 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 dilata∣tion of Gods worship, and the designation of fit houses for the same.

Another like Prophecy we have before in Isay.

It shall come to passe in the last dayes that the mountains of the Lords house shall be established in the top of the mountains,* 1.668 and shall be exalted above the hils, 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 Sion shall go forth the Law, and the Word of the Lord from Je∣rusalem.

The common exposition is that after the returne of the people of Israel from the 70 years captivity in Babylon, then Religi∣on and Gods Worship shall be setled at Ierusalem.

But observe how this exposition shriveleth up the promise of grace; for this is not all. He saith this shall be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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,* 1.669 in so many words, and a commenta∣ry upon it, Micah 5. wherein he prophecyeth 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 instructi∣on, that they may bee 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 Adams time, there was a place where Adam and his children met to offer sacrifice, and Cains flying from the presence of the Lord, was his wilfull excommunication from that place.

And in truth they that would have no Churches, may aswell cry down Religion, and the publique 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 holinesse to the place, nor think any speciall 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 wee put not difference between Gods House and our owne 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 con∣tinue in the time of the Gospel: and after he had cast out the oxen and the doves, which were provisions for sacrifice, then 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 publick exercise of Religion, they had some places of meeting which they called Aedes sacras, holy houses; of which the Apostle put∣ting difference, sayth, have ye not houses to eat and drink in?* 1.670 de∣spise 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,* 1.671 in the place where he dreamed and had the vision of the ladder, he called the name of it Bethel, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Gods house. And after

At his returne he came to that place, and having first put down all the strang gods,* 1.672 he built an altar to the Lord, and called it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the good of Gods 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 wrastleth with us to overcome both our ignorance and impiety. And therefore as Jacob,* 1.673 so may we call our Church 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

• 1. Propter dedicationem.
• 2. Propter usum.
• 3. Propter jus perpetuum.
• 4. Propter sabba∣tum.

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 voyce of my supplications,* 1.674 when I cry unto thee, when I lift up my hands towards thy holy temple.

Daniel being farre 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 voyce out of heaven, saying; Behold the tabernacle of God is with men,* 1.675 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 Gen∣tiles, where God is seen.

So doth James Brocard an Italian understand it of the Church delivered from Poperie, and Mahometry, and all haeresie.

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 Gods 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 solemne meetings of his children; so is he in heaven which is his highest temple, whereof these are but types and fi∣gures.

We beleive 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 con∣taine him.* 1.676 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 no 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,* 1.677 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 nu∣mine,

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 no∣mina, not numina.

For there were that worshipped the, Sun the Moon and the starres; 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 quire of them that praise him; For the heavens declare the glory of God, and the firmaments and the out goings 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 foot-stoole.

The Lord looketh from heaven,* 1.678 he beholdeth the sonnes of men. He is not so far off but if we pray to him, Prope est invocantibus ipsum, he is neer 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 perpetuall duty of a Religious service of God, which doth require holinesse and righteousnesse 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 electi∣on 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, &c.

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 si∣lence that we shall say nothing, for he hath commanded us to call upon him, and invocation is a note of his children; He saith hee 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,* 1.679 therefore let they words bee few.

So that temerity and rashnesse is here forbidden, and reve∣rence and holinesse required.

1. Let us consider God in our Churches, the temples of his holinesse, 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, [Ʋse. 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 shew it: For our own houses, and Gods house, our houses for our common meals, and Gods 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, [Ʋse. 2,] for I have a delight therein.

It is Davids protestation for Ierusalem, For the house of Gods sake I will seck to do thee good.

The heart never more desired the water-brooks then he did to go to the Tabernacle where God was; my soul longeth and faint∣eth 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 our selves before we come to Gods house; for he is present there; come not hand over head as thou wouldest go into thine own; house; consider if thou wert to go before thy Soveraign King, how thou wouldest compose thy self that no∣thing in thy apparel, in thy gesture, in thy countenance, in thy words might give him offence. Wilt thou do lesse when thou art to appear before the Lord of Hosts, who is the King of glo∣ry? Micah saith,

Wherewithal shall I come before the Lord,* 1.680 and bow my self be∣fore the most high God? shall I come before him with burnt offe∣rings?

The old law was, None shall appear before me empty.

When Iesse heard that David his sonne was sent for to King Saul,* 1.681 I-sse took an asse 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 se∣cond time for corne. Solomon saith, and it is no news in our times.,

A reward in the bosome 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 entrest into the house of God, for the place where thou art entring is holy ground, put off thy shooes, that is, all earthly and carnal affections, and say with Iacob,* 1.682 quam terribilis est hiclocus! this is no other but the house of God, porta coeli.

5. When thou art entred into Gods 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 reverent, let thy outward man expresse it also, do not think that because the Papists do supersti∣tiously adore the Crucifix, and the Altar, and idols therein, therefore it is superstition to do worship to God; every man that comes into anothers house, doth in good manners salute the Ma∣ster of the house where he enters the same; may not a visible wor∣ship 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 custome if done in zeal of Gods glory, with devo∣tion, and not in a customary formality, to sanctifie our entrance into Gods house with Prayers, to fall low upon our knees before God, to invocate him for his blessing upon our selves, up∣on 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Do not give God thy knee, and thy tongue, thine eye, thine eare and thy hand, thy whole outward addresse, and keep thy heart from him, and let thy thoughts go and wander from the service thou art about.

Confesse your sins together, pray together, give thanks toge∣ther; confesse your faith the common faith together, hear the Word together both read distinctly and preached profi∣tably.

Remember that God speaketh in the Ministry of his Word, and say with David, I will heare what the Lord God will say.

Gather Manna whilst you may for you and your houses.

Take heed that Satan coole not your zeale of Gods glory, by suggesting irreverent opinions of the Prayers, and forme of ser∣vice of the Minister, of the Ceremonies of the Church, or uncha∣ritable opinions of the Congregation.

For all these be whips of Satans twisting to whip thee out of Gods Temple, and to make the ordinances of God ineffe∣ctual.

Bring with thee an humble and contrite heart, and say with∣in thy self, as St. Paul did, I am the worst of sinners, I am the worst Person in all this Congregation, for I know mine own wickednesse, and my sinne is ever against me.

Bring faith with thee that will shew thee the glorious and gracious face of God; by that eye thou shalt see the sonne of God making intercession for thee, and thou shalt feele the spirit of God helping their infirmities: mingle faith with thy hearing, and the word shall profit thee.

Hide the word in thy heart, be not like a leaking vessel, to let it out as fast as it is poured in.

Take heed of the cares of this life and voluptuous living, least they choak the good seed of the Word, when it cometh up.

In thy whole carriage at Church, consider that the service is publick; hoc age, do all thou dost at Church according to the oc∣casion, separate not thy self from the body of which thou art a∣part, by reading praying, or any other meditation, which may divide thee from the Congregation.

Tarry it out to the end, and depart not without Gods bles∣sing pronounced by his Minister, to whom he hath given power from above to blesse in his name.

2. God is in his holy Temple, Let all the earth be silent before him.

This serveth for the direction of our whole life; for

• 1. This dwelling of God declareth his Omnipotency. The Lord is in heaven, he doth whatsoever he will. The earth is but as the drop of a bucket, compared to the unbounded, unsounded o∣cean of his fulnes of power and strength.
• 2. This dwelling declareth the graciousnesse of God; for every good and perfect gift cometh from above; and unlesse the hea∣vens heare the earth, the earth perisheth utterly.
• 3. This dwelling declareth the Omniscience of God; there God standeth in the Congregation of God as upon a watch-tow∣er, 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 esta∣blished with stedfast decree,* 1.683 without variablenes or shadow of change, a God that repenteth not, his gifts and calling are without repent∣ance.
• 5. This declareth the wisedome of God; for the Master of that house is the wisest; as the Prophet saith of him, He that ruleth that house well where the Angels dwell that excel in strength,* 1.684 The Lord of Hoasts is his name, and they are his ministring spirits; how can it be but his wisedome is incomprehensible, and his ways past find∣ing out?
• ...

• 6. This declareth his justice; for there is the throne of judge∣ment; heaven is his Throne, and all the holy ones give him that glory,

Even so Lord God Almighty,* 1.685 true and righteous are thy judge∣ments.

To conclude.

1. Tremble O earth at the presence of God who hath such power, tempt not, provoke not this power against thee, he can rain snares; but if he be thy father, fear not; there are more with thee then against thee.

2. Love the Lord, who is so rich in goodnesse and mercy, who dwelleth in the storehouse of blessings, and who giveth liberally with an open hand, and filleth, &c.

3. Be jealous of thy words, works and thoughts before the eye of jealousie, which seeth all things.

4. Be strong, and God shall establish thy heart; for he is un∣changable, whom he once loveth, he loveth to the end, that is finis sine fine.

5. Let his wisedome guide thee, and seek that wisedom which is from above, ask it of him; for he giveth it liberally, and never upbraideth thee.

He upbraideth many with his gifts, never did he any with the gift of his wisedome, for that cannot be abused, his grace may.

6. Remember that for all that thou hast done in this life, God shall bring thee to judgment, every man shall give an account unto God of himself; Felix trembled to hear this.

Let all the earth keep silence before this God.

A COMMENTARY, OR EXPOSITION UPON HABAKKUK.

HABAK. 3.1. A Prayer of Habakkuk the Prophet upon Sigionoth.

THese wordes are the title of this Chapter, shewing the contents thereof.

It is called a prayer, and it is a Psalme or Hymne, such as Davids Psalms; the Heathen Poets call them Odes, or Songs.

It is called the prayer or song of Habak∣kuk, both as composed by him, used by himself; and addressed to the use of the people of God in their captivity in Babylon.

It is a song upon Sigionoth.

The Hebrews affirm this song to be one of the hardest places to interpret in all the old Testament, because it is full of dark Parables, such as could not be well understood till he came, Who hath the key of David, who openeth and no man shutteth.

Our former Translation readeth a Prayer of Habakkuk the Prophet for the ignorances, and it is expounded diversly.

Some understanding it a prayer to God for the pardon of all those sins which the people of God have committed igno∣rantly.

Others conceive thus, that seeing the Prophet in the behalf of the Church in the first Chapter had taxed God, of too much remisness toward his people, in bearing with their sins, and for∣bearing to punish them: and then again, fore-seeing how God in time would awake and punish them by the furious Chaldae∣ans, hee doth as much tax the severity of God towards his Church.

Now, that God in the second Chapter hath declared his justice in punishing his people, and reveiled the decree of his vengeance against his and their enemies; now the Prophet ma∣keth this recantation and prayer for the ignorances, because they not knowing the secret purposes of God, have been so forward to judg his ways.

But we must admit this confirmation, and the learned trans∣lators of the Kings Bible, finding this to have been an errour in the former translations, have followed the Originall more faithfully, and call it, The Prayer of Habakkuk the Prophet upon Sigionoth. Some say, this Sigionoth was some speciall instrument of Musick, upon which this song was sung in the Church of God, and the last verse of this Chapter saith.

To the chief singer on my stringed instruments. For as Title∣man saith in this Psal. the Prophet, Canendo orat, orando canit. By singing prayed, and by praying sung.

So the 70 read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

But Tremelius and Junius read, Oratio Habak. Prophetae se∣cundum odas mixtas.

That is not accommodated to any set kind of verse, but mixt 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 Latines had their severall kinds of verses.

Heroick, Iambick, Asclepediake, Phaluciake, and such like.

I cannot better expresse this to the understanding of the weakest judgment, then by referring you to the varieties of verse in our English Psalmes, 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 severall kind of verse. So I take it that this Sigionoth was the name of that kind of verse, in which this Psalme 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 psalme.

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 Faithfull occasion to resort to God by prayer.

The reason is, because these things well considered that God is just and mercifull, do breed in us Fear and Faith, which being well mingled in us, cannot chuse 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 weaknesse, 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 your selves before the Lord: and St. Peter,* 1.686 Humble your selves under the mighty hand of God.

And howsoever the proud despise humility, as too base a vertue for heroick and generous spirits, St. Peter commendeth it for a speciall ornament.

Deck your selves inwardly in lowlinesse of mind.* 1.687 That feare 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, ra∣ther because he feared, he came to Church to pray.

2 Fear breedeth in us a desire to approve our selves to God, and keepeth us in awe, setting both our sins always in our own sight, and our selves in the sight of God, which sheweth, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, run the way of Gods Commande∣ments; For men run for fear.

[ 2] With this fear is joyned 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 speake.

Fear directed by Faith, will soon finde the face of God.

For fear humbleth us, faith directeth this humiliation to the mighty hand of God.

Fear makes us ful of desire, faith directeth our desire to God.

Fear makes us runne, faith sheweth us the face of God, and biddeth us runne thither; and thus the contemplation of Gods justice and mercy doth fill the heart with zeale, and the spirit of supplications, as in this present example.

The Church seeth God remisse in forbearing them, it feel∣eth God sharp in punishing them, it discerneth him just in avenging them, and it is promised mercy and favour in delive∣ring them, therefore the Prophet teacheth them to pray.

We are taught to think on these things,* 1.688 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 Psalme,* 1.689 for the day wherein the Church doth consider the justice and mercie of God.

Our idle and wandring thoughts runne all the world over in vain imaginations, we could not bestow them better then in sweet contemplation of the works of God here in the go∣vernment of the World.

[ 2] We are taught also when we behold these things to pray to God, for prayer being a conference with God, we cannot of∣fend 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 helpe us in it, hee 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,* 1.690 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 faithfull 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 flouds drown it; so afflictions are in Scripture resembled in flouds 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 severall may do it, yet when a Congregation meeteth together, their conjoyned zeal is like a bonefire, for every ones zeal enfla∣meth another.

What needed the faithful else to seek out corners and private places to assemble in, in the times of persecution for their devo∣tion, if single and severall persons, had been either so fervent in it self, or so acceptable with God: so that before persecution ceased, they began to build Oratories for their meetings.

Therefore, [Ʋse.] though some do separate from our society, o∣thers tarry with us to disturbe our peace, some cry out against the use of our Churches, let us thank God, that we have liber∣ty 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,* 1.691 that set prayers are both lawfull and necessary to be used by the faithfull; both in their private and publique meet∣ings.

And this is proved by these examples in holy Scripture.

God himselfe prescribed to the Priests a set form of bles∣sing the people, which they constantly used, for God said to them.

Thus shall ye blesse the children of Israel,* 1.692 and say unto them.

The Lord blesse thee and keep thee.

The Lord make his face shine upon thee, and be mercifull 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 over∣whelmed, 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,* 1.693 and of Asaph the Seer; which is the 136. Psal.

This was also used by Jehoshapht.* 1.694

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 judgment 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 formes.

This much advanceth the service of God, [ 2] when men be∣fore hand have their petitions drawn, and shall need nothing but zeal and faith in the delivering thereof to God.

Herein we are like to poore petitioners that come to the King, who not trusting themselves with their own suites, do get some wiser than themselves to set down their mindes, and then they have nothing to do but to importune the Sover∣reign Majesty of the King to hear them, and to grant their requests.

[ 3] This serveth for the maintenance of Unanimity, the Con∣gregation knowing before they meet, what they shall aske at the hands of God; it resteth that they bring affections fit to joyn one with another in supplications.

This maintaineth outward Uniformity, when the whole Congregation joyn 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 pro∣vided these helps for our weaknesse. [Ʋse.]
• 2 It sheweth 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 helpfull to another therein.
• 3 It reproveth those who out of a presumption and over∣weening of the graces of God in themselves, do not onely 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 directi∣on of devotion are the Prophets, and Apostles,* 1.695 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 Phisitians 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 ma∣ny superficially in-sighted in some empericall Physick, do hurt themselves, by being their own Physitians.

So in the state of the spirituall man, many do overthrow their spirituall health, by presuming to be their own Divines, and trusting too much to their own skill.

Therefore it is wisedome for the flock to be directed, [Ʋse.] espe∣cially in the service of God by their Pastours, and to hear his voyce, 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 pub∣lique Service, yet because many faithfull and godly Pastours of the Church have zealously joyned their united forces of piety and charity to compose this book, and the approbation and authority both of Church and Common-wealth hath commanded it to the use of our Congregations, and the ma∣lignity of all the times since hath not been able to remove it, let us embrace it, and use it as Gods ordinance, sealed with the seal, the double seal both of prescription of time, and good successe 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 Musick, 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 paines 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 Davids Psalmes, and they are translated into English.

I shall not lose my labour nor you your time, to shew you where you may finde them.

Exod. 1.15. The song that Moses taught Israel to sing to the praise of God for their deliverance from Pharoah 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.* 1.696 And they sung the song of Moses the servant of God.

Deut. 2.32. When Moses drew neer his end he maketh a Propheticall song for the use of the people, both to comme∣morate Gods 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 returne them into the favour of their God.

• 3 The triumphant song of Deborah and Barak,* 1.697 after the victory of Jabin, King of the Cananites.
• 4 1 Sam. 2.1. the song of Hannah, the Mother of Samuel, in thanksgiving, for the blessing of her fruitfulnesse, con∣teining in it both thanksgiving, doctrine, and prophecy.
• 5 2 Sam. 1.19. the elegie of David, bewailing the death of Saul and Jonathan.
• 6 2 Sam. 7.18. A song of David in thanksgiving to God, af∣ter Nathan the Prophet had from God told him, that the Messiah should be the Sonne of David.
• 7 Isaiah 5. Conteining the rebuke of the people, which is a Satyricall Psalme.
• 8 Isaiah 26.1. the song of the Church conteining consola∣tion 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 haue three.

• The song of the blessed Virgine: Magnificat.
• The song of Zechariah: called Benedictus.
• The song of Simeon: Nunc dimittis.

Besides frequent mentions of singing to instruments upon several occasions, where the songs themselves are not recorded.

From whence I gather these two observations.

• 1 That Poetry is ancient, and hath been of use in the Church of God, and in Gods service and worship, for these were the Anthems of the Church in former times.
• 2 That Church-musique hath had the same honour, both of reverend antiquity and holy use.

The first point concerning the ancient, laudable, and holy use of Meeters, which we call Poetry, so continued through the whole course of the Bible, as you have heard, doth shew that God requireth of us in his worship, not only plain faith∣fulnesse, soundly and sincerely to expresse our selves in his ser∣vice: but he requireth also that we shew all our learning, wit, and art in our compositions, according to the strict lawes of a Verse: those were the Ballads of former times.

And though vaine, obscene, wanton, lying rithmes, now printed, do carry the name of Ballads wholly, yet holy songs have been so called, if you look in your old Church Bibles, that were first printed in English, you shall finde the Song of Solomon or the Canticles called Solomons Ballad, or the Ballad of Ballads. The reasons why God desired and delighted in this form of worship.

• 1 Because this gift of holy Poetry is of and from himself, he is the Authour of it, and the sweet Singer of Israel learned it of him, to honour him in Hymnes, therefore the Apostle calleth them spirituall songs, that is inspired by the Holy Ghost; & it is just that those spirituall graces, which derive their being from him, should be consecrated in their use to him. And this is cleer, that there is no poetry so ancient as the holy Hymns of the Church.
• 2 St Augustine, in his preface to the Psalmes, saith. Spiritus sanctus videns obluctantem ad virtutis viam humani ge∣neris animam, & ad delectationes hujus vitae inclinari delectabili∣bus modulii Cantilenae vim suae doctrinae permiscuit, ut dum sva∣vitate Carmine mulcetur auditus divini sermonis pariter utilitas inseratur.

He saith, he hath observed that both yong children, and

those of more yeares, who have at Church given no heed to the reading of the Prophets and Apostles, have been so taken with the delight of the Psalmes, that they have learned to sing them at home, and upon the way, which also brought forth good effects in them, by the power of that good Spirit which endited them; quia miscuit utile dulci.

St Augnstiue resembleth the wisedome of God herein to the art of the Physitian, who gives his patient things whole∣some, but not very tastfull in some sweet sirrups, or liquours, which may convey it without distast into the body.

3 This expressure of the zeal of Gods glory in verse, be∣ing the labour of the brain, the marrow of wit, the earnest wrestling of the soul striving to glorifie God, as David saith, With the best member, that we have, doth best present the inward man, the hid man of the heart, as St. Peter calleth it, to Almighty God.

The Apostle biddeth us to affect the best gifts. They that do only read a Psalme, or a Prayer in a book, have done little, but they that love the dead letter, an enlightened understan∣ding, and sanctified affections, they pray and praise God.

They that wisely compose their own meditations, and ex∣expresse their own hearts in their own words, holy hearts in holy words, do mount a degree higher.

But they that honour God with art and nature, observing the lawes of time, number, and measure; as Bernard saith, they have Eruditam mentem, a learned mind, and they are come, ad provectam aetatem, to a ripe age.

Solomon excelled in this kinde, whose Nuptiall Hymne is called worthily Canticum Canticorum. It is a good observation of St. Bernard, that the Proverbs of Solomon, which is Discipli∣na morum, the discipline of manners, and Ecclesiastes which is Disciplina amorum, the discipline of loves, the one correcting our vain love of our selves, the other of the world, must go first, and then our understanding and affections will be fitted to make such Verses.

4 This kind of honouring God in Ditties and Hymnes, doth please God in the Church, because even such of the lear∣ned

Heathen, who had no other light but the light of nature, have yet in this kind honoured the unknown God.

Therefore Lactantius writing to the Heathen to bring them to the knowledge of the true God, proveth the Divinity by the very testimonies of their Poets, who in Poeticall raptures have given testimony to this truth.

1 He nameth the most ancient of Poets that we do read a∣mongst the heathen;* 1.698 Orpheus, who lived about the time when Thola judged Israel.

He did celebrate the honour of one God, whom he called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Quod ante ipsum nihil sit genitum, sed ab ipso sint cun∣cta generata. He spake also of the immortality of the sonnes of this god.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

As Lactantius saith, he could not rest in Jupiter, seeing he heard Saturn was his father, nor in Saturn, who was said to be the sonne of the heaven, nor in the heaven, which was but a part of the world, & eguit authore: and wanted an authour.

Haec illum ratio perduxit ad primo genitum illum deum, cui assignat & tribuit principatum: this brought him to the first be∣gotten god, to whom he assigned primacy, he passeth over Homer and Hesiod, as finding nothing in them: but Virgil, who lived about the time of Christ, and excelled in Poeticall in∣vention, 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 o∣vertaken 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,* 1.699 which grew in the gardens of the heathen into his own holy Epistles.

From Menander the poet he took that excellent saying, that evill words doe corrupt good manners,* 1.700 and he took it out of a wanton Comoedy called Thais.

From Epimenides they took that imputation on them of Candie.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Now since God had honour from heathen Poets, much more is he honoured within the Church, by those ravished spirits, within a lofty strain, sound out his prayses, or their own sorrowes, and wants.

5 This kind of writing as it is most delectable, so it is most hard and difficult of all others, the strict laws of Verse; exacting choice of words to take their places in there measure, and the inspired wit affecting such sublimity and svavity of matter and order, as is often involved in tropes and figura∣tive, and parabolicall Phrases; so that all readers of holy Scripture, finde the poeticall parts of the Bible exceeding difficult, more then the historicall and morall.

Now, where most cost is bestowed of search, to finde out the meaning of the holy ghost, and most delight is reaped, it being found, that doth tarry by us better, and we hold it with strongest retention. This pleaseth God well, that we hide his word in our hearts, that we do not runne it out in a leake.

This doctrine of the holy use of Poetry in the worship and service of God serveth, [Ʋse.]

1 To stir us up to affect the best gifts of all in Gods wor∣ship: if there be any way more excellent then others, to use that in our prayers, and thanksgivings, and prayses of our God.

I remember what David said to Araunah, the Jebusite, when he offered to give him his threshing floore to erect an altar upon it for God.

I will not offer a burnt Offering to the Lord my God,* 1.701 of that which cost me nothing.

Let it cost us the highest straine of our invention, the low∣dest extension of the voice, the earnestest intention of the heart, we have nothing good enough for him, all we have is of him, let it be all for him, and for the advancement of his glory.

2 Seeing this kind of exercise of Hymns and Psalmes hath been by Gods holy Servants consecrated to the worship of God, let us bestow our wit and inventions that way, not in de∣vising

Satyres to gird and lash our Brethren; not in amorous and wanton evaporations of our lustfull affections; not in base flattery of the corrupt times, and soothing of ungodly persons, not in broaching and venting uselesse fictions, the scumme and froth of idle and unsanctified brains, but let our wits and pens be exercised in glorifying of our God, and our readings rather bestowed in the Psalmes and Hymns of holy Scripture, then in the vain and artlesse, dull and brainlesse Ballads and Poems, which fly abroad amongst us, and devoure precious time, which should be better spent, and transport affections which should bend their strength to Gods service.

2 I consider that this song of Habakkuk was directed to the Musician, to be fitted to the stringed instruments, so to be, not onely sung, but played in the meetings of the Church: from whence I collect.

That Church-musique hath the honour of antiquity, and of holy use also.

I need not prove this out of the old Testament, for the ex∣amples grow so thick there, that he hath read little in the Old Testament, that hath not informed himselfe of the Churches use and practise therein.

We have Myriams consort. Exod. 15.20. There were Tim∣brels and Dances, all the women came out after them.

We have Jephthaes Daughters consort,* 1.702 meeting her victorious Father with Timbrels and Dances.

We have Davids full example in the Tabernable: Solomons constitution, for the full Musique of the Temple.

If any object, that these be those old things, which are done away, but now all things are made new, those were but sha∣dows and ceremonies serving onely for those times, but now antiquate and abolisht.

Let me tell them, that in the time of the Gospell, where the Church hath more cause of joy, then ever it had before, we can give no cause to abate any thing of Gods worship.

Who can deny, but that the first tydings of the birth of Christ was proclaimed by an Angell, and the Proclamation was

seconded by a Quire of heavenly Souldiers, even a multitude of them, the whole consort of heaven praising God.

The Anthume which they sung is upon record in the living Book of the Gospell. Gloria in excelsis.* 1.703

But yet the singing and Musick of instruments in the time of the Law were shawdows of things to come, at the coming whereof they must cease, whereof then were they shadows.

It is answered of the inward and spirituall joy of the faith∣full for the coming of the Messiah.* 1.704

Had not then the faithfull before Christ this inward and spirituall joy? and why should we which have it more in the inward man, expresse it lesse in the outward worship.* 1.705 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 ga∣vest me: doth it not follow well, where there is manifestum no∣men; there should be, manifesta laus.

The Church use to prayse God with instruments of Mu∣sick, the Church hath more cause to prayse God since the coming of Christ then before, why should any thing not re∣pealed and forbidden to be used be neglected, to manifest Gods prayse.

Ob. But all things in the Church must be done to edificati∣on, Musick doth not edifie.

Sol. Then was it never of lawfull use in the Church, and David and Solomon did ill to bring it into the Tabernacle, and the Temple, and the Church did as ill to contiune it, if it be without edification.

But if ever it seemed for edification, why not now as well as ever, it is the same God that is now served whom they worshipped, and as Augustine, Tempora variata, sunt fides vna, times vary, but faith is one: how, where and when did Musick loose that honour, that use, in the Church of God?

Ob. But it spendeth time which were much better be∣stowed in hearing the Word of God preached.

Sol. I answer, it was used, when much more was to be done in the Church, then we have now to do, and they thought it not tedious.

They had many Sacrifices to offer, and the time spent in pray∣er, and hearing of the word; yet they use it.

Ob. But popish superstition hath so defiled it, that it is not now fit to receive it in our Christian Churches.

Sol. I finde that our fathers before the coming of Christ were not so squeamish, to like their own holy worship the worse, because Idolaters did use some of their formes of worship; for

Nebuchadnezzar, made a golden image and that was wor∣shipped with all kinde of stil and loud Musick, yet that did not defile the holy worship of the Church.

It is a dangerous rule of religion to menage it by opposition, they are not all opera Diaboli, workes of the Devill; which the devill doth, for you know, that he confest Christ, which many Scribes and Pharisees did not. They that condemne all that po∣pish superstition hath also abused, may want a candle to light them to bed.

I professe sincerly, I cannot see but that the same motives that bgan to bring in Musick into the Church, may hold it there still for any thing that I can see.

• 1 In respect of God, to glorifie him in the best manner that we can by any gifts of art or nature. And Musick being one of them, we see how much it hath decayed, and how much Students in that excellent art have been discouraged from that kind of study since the Church cast out Musick.
• 2 In respect of Gods service, the more pompe and solem∣nity 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 our selves, we have need to have the help of outward things, to draw us on with delight, to entertain our thoughts with cheerfulnesse, to incite and move our affe∣ctions, to quicken our devotion, and to blow the fire of our zeal, and to relieve our naturall wearinesse in Gods service.

These reasons brought in the song and instruments into the Church, and gloriously was it setled in Solomons time in the temple, according as his Father David had left it in the taber∣nacle,

where he designed to that service men of cunning 288.* 1.706

Ob. But Christ and his Apostles, and the primitive Church, had no such musique in Churches.

Sol. They had no Churches, but in their meetings, they sung Psalmes, so did Christ and his Apostles in the roome where he kept his last Passeover, and in the Emperour Tra∣janes time,* 1.707 which was before the death of St. John. Pliny wri∣teth to the Emperour 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 be∣gan to appear in peace, then came in Churches, and Church Ornaments, then were Liturgies devised, and used, then were instruments of musique 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 eis.

In the next Chapter, hee tels how the Arrians attempted the taking of Ambrose B. of Millain, whom they accused of heresie, and Justina the Empresse 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 ori∣entalium Ecclesiarum ne populus moeroris taedio contabesceret, quod ad hodiernum diem retentum est, &c. The Hymns and Psalmes were ordained to be sung, &c.

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 finde Satan busie to divert us from it.

Obj. It is costly to maintain Musique in our Churches, and that mony were better bestowed on the poor, and other bet∣ter 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 maintai∣nance of Gods worship, alit pauperes 288. in Templo ut ante. The earth hath not the like glory now to shew, as that of Gods House: And shal Aaron that vvas but for a time be thus glorious, and shall Melchizedeck a Priest for ever vvant ho∣nour.

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 Gods inheritance into the hands of strangers. But remember the great Commandement, 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 pro∣mises is to the just, that they shal be as the Angels of God in Heaven:* 1.708 there they sing the song of Moses the servant of God, and David saith,

Blessed is the people that can rejoyce in thee:* 1.709 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 middest of the years make known; in wrath remember mercy.

THis vvhole Psalme as it is in the composition of a mixt kind of verse, so in the matter of it mixt, for it consi∣steth;

• 1 Of supplication and petition, ver. 2.
• 2 Of celebration of the prayses 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 propheticall revelation of thy holy will, both concerning thy Church how that shall be afflicted, and concerning the ene∣mies of thy Church how they shall be punished in the end.

And I was afraid] fear came upon me when I heard thee re∣compt thy judgements.

O Lord revive thy work in the middest of the years] here be three quaeries;

• 1 What he meaneth by the vvork.
• 2 What by the middest of the years.
• 3 How this work should be revived.

1 Thy work] Lyranus saith, Opus tuum in punitione Chaldae∣orum, 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 vvith those vvords of God in the Prophet Isa, Ask me of things to come concerning my sons,* 1.710 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, vvhich is called, The vvork of God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as being the most excellentest part of his work, wherein he is most glorified.

So David prayeth for the Church under that appellation:* 1.711 Forsake not the works of thine own hands. So doth Isaiah name them.

Thy people also shall be all righteous,* 1.712 they shall inherit the Land, for ever, the branch of my planting: the work of my hands that I may be glorified.* 1.713 So in the next Chapter Christ

is anointed for the good of his Church;* 1.714 that they may be cal∣led the trees of righteousness, the planting of the Lord.

3 Novv there is such a correspondence betvven the head and the body, betvveen Christ and his Church, that some∣times that vvhich is literally spoken of the Church, is mysti∣cally applyed to Christ.

Jeremie expressing the great misery of the Church,* 1.715 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 judgments of the Ancients of the Church have applyed them to Christ, either in his Agony in the Garden, or on the Cross, where also hee sed Davids 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,* 1.716 that God by mighty hand brought Israel out of Aegypt, are applyed and verified in him, by the Evangelist St. Matthew.* 1.717

From hence the mysticall sense of those words doth ex∣press 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 vvas made under the Law. So that this is a prayer to God to send his Son into the world.

This agreeth vvell 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 Psalme a prophecy of Christ. Consideravi opus tuum, saith he;

Quid hoc est,* 1.718 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 red∣das Christ••m tuum.

Ribera, a learned Jesuite, saith, that this Exposition doth passe most currant with the ancients, he nameth Eusebius, Eu∣thenius, Rupertus, Theophilact: all of reverend antiquity, and one saith, for the most part seniores, saniores, the elder, the soun∣der.

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 signifie the divine nature. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; a note which God revealed unto Moses, a name for the most part used in the old Testament, saith he, Ʋbi negotium Messiae agitur, where the businesse of the Messiah is handled.

2 What is ment 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 godlinesse, that is, the Incarnation of Christ.

They read, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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 Testa∣ment, that their translation is cited by the Apostles, and not the originall in the old Testament.

I will not quite passe over this reading of the 70, as neglect∣ing it, though in the end, I do not mean to follow it, because many great judgments have embraced it.

This is observed in these Interpreters, that often in their translations, they do not strictly observe the words of the ori∣ginall, but rather expound the sense of the place: often they do adde 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 shew that they understand this place of the Messiah, they adde, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Which St. Augustine doth understand either figuratively, in medio duorum Testamentorum, or literally, in medio Mosis & Eliae, with whom he spake in the mountaine 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 man∣ger between an Oxe and an Asse, that were feeding there, un∣derstand these two living creatures, in the midst of whom the Wisemen that came from the East, found Christ.

Yet Eusebius and Theophilact read not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with an acute accent in the first syllable, which signifieth living creatures, but with a circumflexe in the last 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which doth signifie lives, in medio duarum vitarum quia venit in mundum, habens duas vitas, alteram mortalem & humanam, alteram immortalem & di∣vinam.

I onely make this use of these exposition to shew you how of this old place hath passed for a testimonie of the Prophets fore-sight and prophecying of Christ.

But reading as we do in medio annorum, here also sundry in∣terpretations are given: for some do referre this to that time which St. Paul speaketh of.

But when the fulnesse of time came,* 1.719 God sent his Sonne.

So the Prophets prayer is, that God would remember to perform his promise of the Messiah, in medio annorum, that is, in the fulnesse 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 de∣struction 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 reigne of Cyrus, from thence to the sixt year of the reigne of Darius, vvere 46 years, for so long it is said the temple vvas in building.

In the midst, not in medio Geometrico, but Arithmetico, the Prophet prayeth God to revive his vvork of restoring the peo∣ple to their liberty and possessions.

But I chuse to follovv the Exposition of the 70 Interpre∣ters,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cum temporis opportunitas fuerit, when there shall be a fit time, vvhich leaveth it at large to God to take his ovvn time, and that seemeth to have been the judgment of Tremelius and Junius, vvho render it interea temporis, as vve in English, in the mean time. So Beza.

Master Calvin doth goe vvith the former exposition of the fulness of time, for he saith, the Church vvas but grovving and coming on till Iesus Christ came in the flesh; but then it grevv up to a ripeness, so that the coming of Christ was the grovv∣ing up of the Church, ad aetatem virilem, to the age of a man.

3 Vivifica, revive, the margent readeth, preserve thy work, that is, maintain thy Church, and keep it from the povv∣er 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 vvinter of it, in vvhich it seemeth dead, and prayeth God to quicken and revive it by the sending of his Son.

In the midst of the years make knovvn, he re-inforceth his former petition, novv desiring that God vvould reveale his gracious purpose of succouring his Church, and triumphing over the enemies thereof.

In the mean time, vvhile thy Church is groaning under the burthen of their exile, make thy vvill knovvn to them.

This favour of God vvil svveeten the adversity of their ba∣nishment, vuhen they shall knovv the loving purpose of God tovvard them.

In wrath remember mercy.

They confesse, that they have given God cause of displea∣sure, and have provoked him to vvrath, they feel the smart thereof in a strange land, and they have no plea but mercy, they dare not make so bold vvith him, as to entreat him to turn avvay all his vvrath from them, because they are so guil∣ty to themselves, that they have provoked him, and deserved his indignation.

Onely they desire that in the midst of his vvrath, he vvould remember mercy.

By vvrath in this place is not meant any such affection in God, vvhereof his unchangeable and constant nature is not capable, for God is semper idem, ever the same, vvhom hee lo∣veth, he loveth vvith an everlasting love, and he cannot at any time be angry vvith them. But vvhom he loveth, upon occasion, he rebuketh, and chasteneth every son, vvhom he receiveth, and this love sometimes bringing forth the effects of that vvhich in man is called vvrath, vve speak after the manner of men, and avouch it of God.

Thus then the text is literally to be understood, O Lord, I have heard vvhat thou hast spoken in the defence of thy upright justice, I have heard vvhat thou purposest in the punishing, and in the avenging of thy Church, in the mean time preserve it, and make it knovv thy love tovvards it, and vvhilst thou art punishing of it, remember mercy.

The parts of this are tvvo.

• 1 The preparation to prayer.
• 2 The prayer it self.

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 knovvn.
• 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 vvell bestovved on them that vvill hear it vvith reverence, and receive it vvith humility, here vvas a maze, the Prophet and the Faithfull of the land had lost them∣selves, they knevv not vvhat to think, till they had put the mat∣ter to God himself. Cap. 1. and God having made a ful ansvver. novv the Prophet saith in his ovvn 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, hearken∣ing 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 speciall note of Gods children to heare his Word, even as our Saviour himself saith.

He that is of God, heareth Gods Word: ye therefore hear them not,* 1.720 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,* 1.721 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 errour.

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,* 1.722 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 be∣sides his continuall preaching to his Disciples, taught them al∣so to pray.

And never had any Disciples a better Master, then the Dis∣ciples of Jesus Christ, yet they living in the eare of his Do∣ctrine, 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 Ser∣mon 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,* 1.723 and David saith: If I regard wickednesse in my heart, the Lord will not hear me. But the prayer of a righteous man prevaileth much,* 1.724 if it be fer∣vent.

Against sin we have no such remedy as the word. So David,

Thy word have I hid in my heart,* 1.725 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 lanthorne to our feet, that is, our counsalor, as David calleth it.

This word is given us to profit withall, 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 Priests 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,* 1.726 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 perticular ordinance to them whom he sent, to teach all Nations, as the Apostle saith,* 1.727 Our sufficiency is of God, who hath made us able Mi∣nisters 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,* 1.728 See that ye refuse not him that speaketh: for if they escaped not who refused him that spake 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 spake in us,* 1.729 we speak in Christs stead.

But as in the time of the Law God sent his Prophets some∣times

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, Gods Word will ever be Gods wisdom, though the prophane count it foolishness, and it will be Gods truth though heresie and schisme pick quarrels.

Therefore, if you would learn to pray, and be prepared for that holy worship? hear Gods speech first, and that will teach you what to ask as you ou ought. Hear the word from us as the Thessalonians did.* 1.730 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 be∣lieve.

2 Here is metus. I was afraid, the Seventy read; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I was in an extasie, as St. John saith, when he saw the vision of the Son of man,* 1.731 I fell at his feet as dead.

There were two things to strike the Prophet vvith astonish∣ment;

• 1 The Majestie 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 vve may know what vve have to do, and vvith vvhom, vvhen vve pray; that vve may come before him vvith fear and holy reve∣rence.

1 The great glory and Majesty of God to vvhom vve re∣sort in prayer, is such, as no creature can endure the sight there∣of. The Angels standing before him,* 1.732 cover their faces with their wings.

2 The matter of his speech conteined in his vvord to the Prophet, is the summe of the Bible. Justice punishing sin in his Church: Vengeance destroying the enemies of his Church: and Grace redeeming his Church from the povver of Satan, by the glorious Kingdom of Jesus Christ.

Quae. Why should the Prophet be afraid at this? here vvas 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 tvvo main consola∣tions.

• 1 Their ovvn deliverance from dangers, into a restituti∣on of them into Gods favour.
• 2 Their eye shall have their desire also upon their enemies, they shall see the vvheel of vvrath go over them, and the Lord shall let out of their throats the bloud of his people, vvith vvhich they have made themselves drunk: all this is matter of joy, and vvhat 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 bles∣sed that trust in him, fear is a proper passion of a true believer, and is inseparably joyned 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 firme,* 1.733 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 then all, and none is able to take them out of my Fathers hand. we are his gifts, and his gifts and calling are with∣out 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 evill 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 unworthinesse being fal∣len from our originall righteousnesse.

The Shepheards that were keeping watch by night, because of their flocks were sore afraid, when they saw the light shi∣ning at that time of night, that the Angel began with, Nolite timere, fear not, yet were they in the lawfull businesse of their

calling. The blessed Virgin, no doubt, wel and holily employ∣ed, 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 our selves under the mighty hand of God, and we cannot pray as we ought with∣out it.

When the Apostle saith, we cannot pray as we ought, and that the spirit helpeth our infirmities, he sheweth 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 comming with boldnesse to God. Because we have an high Priest which is touched with the feeling of our in∣firmities,* 1.734 in all points tempted like as wee are yet without sin. Let us therefore come boldly to the throne of grace, that wee may obtein mercy, and finde grace to help in time of need.

Sol. this is cleered by the same Authour in the same Epi∣stle, declaring how many considerations must concurre, as in∣grediences in this our spirituall boldness.

• 1 Let us draw neer with a true heart.* 1.735
• 2 In full assurance of Faith.
• 3 Having our hearts sprinkled from an evill 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 our selves together, &c.
• 8 Exhorting one another.

Let a man before he pray try his vvayes and examine his soul, upon those interrogatories, and I dare say the best of us (if we sin not also in presumption) vvill finde himself short in every one of these perticulars of that perfection that should accomplish boldnesse.

But having those things in some measure, and more in de∣sire

and endeavour, our boldness must needs be as much sha∣ken with fear as these graces in us are shaken with infir∣mity.

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,* 1.736 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 con∣tradiction 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 sheweth 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 Iesus Christ our Lord, that which my prayer without him dare not presume to ask. Here is spirituall boldness through Iesus Christ our Lord, here is fear in respect of our selves; for we must serve the Lord in fear, and rejoyce in trembling: it is vvell that that is not branded vvith a mark of contradiction.

We have to do vvith three sorts of persons.

• 1 The prophane and carnall.
• 2 The generation the Wise man nameth, of such as are wise in their own eyes, yet want washing.
• 3 The truly zealous faithfull ones that do worship God with fear and trembling.

First, concerning the prophane and carnall.

These do not pray at all, the reason is, because they do not fear,* 1.737 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 confesse, that they have need of help.

Thus was Saul converted, there suddenly shoon a light from heaven upon him, a voyce spake to him, he was cast down to the earth.

Then trembling and astonished he said, Lord,* 1.738 what wilt thou have mee do? then was hee fit to be wrought. To such wee must preach as Paul did to Felix of righteousnesse,* 1.739 temperance, and the judgment to come: to put them into trembling, better to put them between the two mil-stones of the law of Moses, and the lavv vvritten in their hearts, and to grind them as small as the dust of the earth, then to let them make sinne out of measure sinfull, by holding out to be abominable, and to eve∣ry good vvork reprobate.

We cannot open the gates of hell too vvide for such to shevv them the anger to come, a fit text for a generation of Vipers, vve cannot lift up our voyces too loud in the deaf ears of such, to tell them their transgressions, and to put them in fear.

David vvept rivers of vvaters for such, and that is a good remedie, let the faithfull vveep for them, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vvhich sig∣nifieth to vveep, comes of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, frango.

So vvhen the man of God looked on Hazael,* 1.740 and fore-savv the cruell butcheries, vvhich his bloody hand should perform, he vvept, this vveeping of the Prophet brake the heart of Ha∣zael 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,* 1.741 their vveping brake his heart.

The hearts of the prophane are hardened with the custome of sinning. St. Bernard.

Aperiatur vena ferro compunctionis, vve must dravv bloud of them, by the preaching of the terrour of the Lord to them.

This bloud is the tears of compunction, of vvhich David, My soul melteth, or drippeth for heaviness. St. Augustine saith, that Lachrymae compunctionis be sanguis vulnerati cordis,* 1.742 vvhen the remembrance and consideration of their sins hath vvoun∣ded them, and left them half dead, then the good Samaritan vvill come vvith his Wine and Oile, even the Oile of glad∣nesse, and the poor patient vvill say, Thou hast put gladnesse into my heart.

This was Sauls hard heart broken in pieces first, and he that before did carry the crosse of Christ to torment others, now rejoyced in nothing but the crosse of Christ himself, whereby the world was crucified to him, and he to the world.

Thus vvhen the lavv hath humbled the prophane under the mighty hand of God, he turneth all into tears full of the fear of God, and vovveth vvith himselfe 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 a∣niman mean, quia peccavi contrate, heal my soul, O Lord, for I have sinned against thee.

2 Wee have to doe vvith that generation, vvho are vvise in their ovvn eyes, these have a good opinion of themselves that they knovv more then others, and they are not in conversation like to the Publican, and therefore they look God in the face, they dravv neer to him, they stand and pray, these are so ful of the spirit, that they need no help in their pray∣ers, they can pen their ovvn petitions, their hearts endite good matters, their tongues are the pens of ready vvriters, they can talk vvith God Almighty ex tempore Dabitur illa hora.

Self-opinion is a kind of spirituall drunkenesse, and therein of like effect, it maketh men daring and fool-hardy, the prophane care not for God, there is no fear of God before their eyes, these make tvvo bold vvith him, they also must take a little physick to purge the exuberancy of their presumption, vve must give them a doze of fear, and teach them to drink of the cup of trembling next their hearts, there is no such anti∣dote against tumor, as timor: swelling, as fear.

It is the Wise mans counsell.

Be not rash with thy mouth,* 1.743 and let not thy heart be hasty to ut∣ter any thing before the Lord, for God is in heaven, and thou upon earth, therefore let thy words be few.

He addeth,* 1.744 a fools voice is known by multitude of words, that is further urged.

In the multitude of words there wanteth not sin.* 1.745

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 our selves with fear and reverence to come before him, and to present him with our prayers.

And again, he comprehendeth all that we may aske 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;* 1.746 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 see∣ing God to whom we pray is invisible, our faith must behold him before us in glorious majesty, as hee saith, I have set God always before mee, and like Abraham, the neerer we come to his presence, and the more that we solicite him, the more shall vve be shaken vvith this holy fear; considering him vvho dwelleth in the light, that no man can attein unto, and con∣sidering our selves that we are but dust and ashes: the heathen could teach, deos caste adeunto, let men go reverently, and in∣wardly cleave before their gods.

3 There are yet another sort of them vvhom their sins do oppress as a burthen too heavie for them to bear, vvhose hearts do smite them, and vvhose consciences do accuse them, that though the zeal of Gods house do bring them to Church, yet the fear of their unvvorthiness 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 metall into such, by telling them that he whose face they seek is, God the Father of our Lord Jesus Christ, the Father of mercies,* 1.747 and the God of all comfort.

David, is a full example of a distressed man,* 1.748 fearing and yet praying, for he confesseth, I am very sore afflicted, yet he pray∣eth 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 gratious, for when our sins come in our sight, and we are horribly afraid of Gods judgments, even then God sendeth his Spirit to us, not to take away our infirmities quite, but to help them, not to turne our sorrow into joy, but to sanctifie our sorrow, and to supply it with sighs and groanes, 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 glori∣ous be his Majesty, yet he is the preserver of men.

David calleth him our Sun and Shield, the brightnesse of this Sun may dazle 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 oile of gladnesse, 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 worshiped the onely 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 bloud, for Ishmael was excluded, in Isaac was the promise, not in his whole bloud; 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 threatned with deportation, and sun∣dry great judgments, the Prophet teacheth them how to pray one for another.

To this there are great motives.

• 1 The direction of Christ in the Lords Prayer, which cal∣leth God, our Father, and in the processe 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 generall pray∣ers, which the Apostle doth well expresse.

  I exhort that first of all prayers, &c. be made for all men: For this is good and acceptable in the sight of God our Saviour,* 1.749 who will have all men to be saved.

  All are or may be members of the Church of God, for ought 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,* 1.750 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:* 1.751 it is said that God added to the Church daily such as should be saved: the reason hereof is, be∣cause Christ is no where to be found as a Saviour but in his Church, and the meanes of salvation, Preaching, Prayer, and Sacraments, they are only found in the Church.

Without are dogs, enchanters,* 1.752 &c.

Christ is the good Shepheard, and he hath his fold, all the sheep that are without, must be brought to that fold, as him∣self saith, alias oves habeo, quae non sunt de ovili hoc, illas oportet adducere. I have other sheep, &c. they shall hear my voice,* 1.753 and there shall be one fold, and one Shepheard.

Therefore there is no safety in singularity, they that for∣sake 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 perticular safety to all the members of the body.

In the temporall state, the peace of perticular persons is in∣cluded in the peace of the whole kingdome, therefore Jeremiah saith to the Church then in deportation.

Seek the peace of the City,* 1.754 whether I have caused you to be car∣ried 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.* 1.755 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 onely, but to all the Church, therefore pray all that it may be well with thee, in communi bono, in the common good.

[ 1] This teacheth us to incorporate our selvs in the communion of Saints, per communionem pietatis et charitatis, by the commu∣nion of piety and charity, to be one anothers 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 Lilly 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 devoure it.

Let our prayers to God resist Satan, and fight the Lords battail against him.

We heare of the troubles of the Church in other countreys, we heare of the tyranny of Popery, and the oppressions of faithfull professours, 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.

[ 2] This teacheth us to maintain truth and peace amongst our selves, let not the wounds and soars of a Church, that is he∣resie, and schisme, and separation, be so much as named amongst us, as it becommeth the Saints of God, let not the common enemy of our Religion hope to build upon our ru∣ines, and to raise up himself by our fall, to strengthen his peace by our contentions, to be-night our clear and glorious Sun-shine of the Gospel, so many happy years crowned with peace, and the fruits of peace propagation, with his Egyptian and Cymmerian darknesse.

Let us be of good comfort, their darknesse dare not come so near our light, for our light will discover it, their errour dare not come so neer our truth, our truth will confute it; and the God of Truth wil not suffer his truth to fail.

Yet if our unthankfulness to God for his light so long shi∣ning 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 our selves: and his justice may say, Perditio tua ex te, Thy destruction is of thy self.

2 The Petitions; these are three, vide p. 29.

1 Revive thy work in the middest 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;* 1.756 ye have heard it so acknowledged by God himself.

Ask me concerning my sons, and concerning the work of my hands,* 1.757 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 plan∣ting, the work of my hands,* 1.758 that I may be glorified.

And David upon this prayeth, Forsake not the works of thy own hands.* 1.759

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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is a congregation of such as the free election of grace hath called out of the world by the ministery of the Word of God, and the Sacraments.

The first Church of God, in whom God was glorified, consisted of Angels, intellectuall spirits, whereof many kept not their first estate, but were excōmunicated 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 conti∣nued

a Church in Adam, in Abel, in Seth, which separated from Cain and his issue: in Noah and Sem, and in Japhet, per∣swaded 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 vertue of an effectuall calling: election de∣signeth 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,* 1.760 Ye shall be holy unto me, for I the Lord am holy, and have severed you from other people that you should be mine.

[ 3] The Church is called the work of God, in respect of his perpetuall presence with it, and preservation of it, both by his own speciall providence, which is the priviledge of the Church, & also by the subordinate ministery of his holy Angels.

1 For his own providence, he hath declared it in a promise, I will not sail thee,* 1.761 nor forsake thee, in which promise, what interest the Church hath, and every member thereof, the Authour to the Hebrews shevveth.

Let your conversation be without covetousnesse, and be content with such things as you have,* 1.762 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 gratious protection,* 1.763 St. Peter willeth us to com∣mit our souls to him in wel-doing, as to a faithfull Creatour, so cal∣led, saith Lyranus, quia secure conservat, & gloriose coronat; non relinquit opus.

He not onely buildeth, but standeth to reparations.

2 For the ministry and subvention of Angels, the Psalmist saith;* 1.764 He hath given his Angels charge over thee, to keep thee in all thy wayes. They shall bear thee up in their hands.

Are they not all ministring Spirits? sent forth to minister for them,* 1.765 who shall be heirs of Salvation?

[ 3] 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, righteousnesse and peace kissed each other, our e∣lection adoption is to the praise of the glory of his grace.* 1.766 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 eternall being in wo.

For example, the heavens and the eath shall all perish, and new shall be made in their place, a nevv heaven, and a nevv earth, vvherein God vvill plant righteousnesse.

The Angels that fell, and the reprobate, shall suffer eter∣nall flames.

What remains now but Angels and just men, the elect An∣gels and the holy Church of God; the one sort elected in Christ, established in blisse by Christ: the other redeemed by Christ, these are reserved to glory, the just shall be as the An∣gels of God in heaven.

[ 4] 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 knovv, that he owns his Church, and that they are a peculiar people, a chosen generation, a royall Priesthood, that he delighteth in in them. And again, the faithfull delight in nothing, but what he hath vvrought in them and from them. So Augustine bring∣eth 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 mee, &c.

It is Davids 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 vvork, all the rest of the vvorks of God are not vvorth the cost that he bestovved in the vvhite vvashing of this vvork.

To turn this point into profit.

1 Seeing vve are the vvork of God in regard of election of grace, of creation and protection, this teacheth us to live godlily, righteously and soberly, in this present vvorld, and to keep our selves unspotted of the vvorld.

• 1 For election,* 1.767 He hath chosen us that we should be holy, and without blame before him in love.
• 2 For creation,* 1.768 We are his workmanship created in Christ Je∣sus unto good works, that we should walk in them.
• 3 For all his other favours, as that we are a royall priesthood, an holy nation, a purchased people, it is, that we should shew forth the praises of him,* 1.769 who hath called us out of darknesse into his marvellous light.

Survey thy soul, peruse thy vvhole conversation vvithout, search thy heart vvithin, suffer not the Work of the Lord in thee to be defaced, and defouled vvith the uncleannesse of grosse and foul sins. If Satan have been too strong for thee, that he holdeth thee captive, and bindeth thee, and maketh thee go vvhere thou vvouldest not, and do vvhat thou ab∣horrest, yet declare it by thy resisting of him that he hath u∣surped, thou hast not yielded him possession, let not sin set up a stool of vvickednesse vvithin thee, let it not reign in thy mortall body.

Do thy Maker so much right, to preserve and keep his vvork, as clean as thou canst from the defiling of the vvorld.

2 Gather boldnesse from this consideration, to solicite God in prayers, for so it is used as an effectuall 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 seperate them from all the people of the earth to be thine inheritance.

Therefore,* 1.770 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 vvould revive and quicken his Church, in the mean time, that is, during the affliction and vexation of it, vve are taught.

That afflictions and the withdrawing of the light of Gods countenance from his Church for a time,* 1.771 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 burthen more then 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 af∣flicting of Job. If Peter, had not he had Christs 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 crosse, 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 crosse 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 knowes whereof we be made.

So the Psalmist saith,* 1.772 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 faithfull,* 1.773 who will not suffer you to be tempted above that you are able, but will with the temptati∣on 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,* 1.774 count it all joy, when you fall into divers temptations, he meaneth temp∣tations

of tryall, by which we do approve our faith and our patience, St. Peter saith.

That the triall of your faith being much more precious than gold that perisheth (though it be tried with fire) might be found unto praise,* 1.775 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 then they are able.

Herein many mistake themselves, and think their ability to bear affliction, lesse then 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 finde of those Christians, young men and aged, tender Virgines that have feared their own weaknesse much, who have filled the catalogue of Gods confessours and martyrs with invincible constancy.

3 We see that when God openeth a way out of tribulation that the faithfull see an issue, though for the time the tempta∣tion be more then our strength, yet the issue in-sight, doth put mettle into us to bear it.

Howsoever, the flesh will be more then a looker on in this conflict,* 1.776 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 threatned to the Church, the sword of the Chaldaeans, depopu∣lation of their Cities and Towns, destruction of the temple, de∣portation 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 for∣gotten to be gratious, and will shew no more mercy.

Let us learne of the Prophet what use we must make of af∣flictions in this kind, even prayer: O Lord, revive thy work, let us comfort our selves in all tribulations that we are the

work of Gods hand, and let us commend our selves to his fa∣therly love.

Prayer is fidelis nuncius, a faithfull messenger, we may dis∣patch away this messenger from Babylon, from the Lions 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. Augustines comfort.* 1.777 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, re∣veal to thē thy gratious purpose of restoring & avenging them.

The true comfort in afflictions groweth out of a right un∣derstanding of the will and purpose of God therein, that is, [Doctr.] that he beareth a constant love to his Church, however he pu∣nish them.

1 This maketh them able to bear affliction, [Reas. 1] * 1.778 when we see that God maketh a way to escape, as you heard from St. Paul.

And this is very cleer in this people, for God made known to them his purpose concerning their bondage in Aegypt, his vvill vvas thus revealed to Abraham.* 1.779 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 judg:* 1.780 and after∣ward shall they come out with great substance.

This, as St. Augustine vvell understandeth, doth include all the time that passed between the birth of Isaac, and the en∣tring of the people of Israel into the land of promise, during vvhich time, they had no land of their ovvn, and in a dis-junct reading, they vvere either strangers, as during their first abode in Canaan, and after in Aegypt, or they served, as after Josephs death, and vvere afflicted.

Four hundred years are a long time, yet they savv an end of their travails, and afflictions, and they knevv that their posterity should have rest at last, and they knevv that God vvould judg their oppressours, this made them able to bear the affliction.

Here is a picture dravvn to the life of a christian mans life

here on earth, for he must be a stranger and pilgrime 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 vvill known to them, as the Prophet here teacheth them to pray, for he gave them vvarning of it long before,* 1.781 but somwhat obscurely, he came to a more cleer discovery of his purpose to Hezechiah. All shall be carried into Babylon, nothing shall be left. The Lord also by Jeremie his Prophet gave them warning of it.* 1.782 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,* 1.783 there you heard of their angle, net, and dragge.

Jeremy is yet more plain in this prediction.* 1.784 I will deliver all the strength of the city, and all the labours thereof, and all the pre∣tious things thereof,* 1.785 &c. to be carried into Babylon. But most ful∣ly begin at the 9 verse. And this whole Land shall bee a Desolation,* 1.786 and an Astonishment, and these Nations shall serve the King of Babylon 70 years. And it shall come to passe when 70 years are accomplished that I will punish the King of Babylon,* 1.787 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 returne 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, there∣fore, O Lord, make it known. Make thy people sensible of that comfort, which thou hast gratiously reserved for them.

And indeed, the people were not quite out of heart, all the time that they lived in that captivity they stil remembred Jeru∣salem, and thought upon Sion, and expected their deliverance.

But the dispersion of the Jews that hath now continued al∣most

1600 years that hath lasted long, and the time of their restitution is not perticularly revealed, this maketh them hang the head, God in justice for the cruelty which they did exe∣cute 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 signe of Gods heavy indignation.

Seeing then that the knowledge of the will of God and his purpose revealed in his Word,* 1.788 is so great a comfort in afflicti∣ons, we are taught to study and search the Book of Gods Will, and therein to exercise our selves, for he is the same God that he was, and his wil is the same, the just have the same pro∣mises that they had, the unjust shall have the same judgments, hear read the Book of God, and apply it as thou goest, for there thou shalt have thy portion.

[ 2] Labour for newnesse of life, and that shall bring thee to the proof and tryal, 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,* 1.789 that you may prove what is that good, that acceptable, and perfect will of God. For God will not reveale himself to the ungodly, but the secrets of the Lord are with them that fear him, and he will shew them his Covenant.

[ 3] We must rest in this wil of God, with a fiat voluntas tua, thy will be done, we must not resist it, we must not murmure at it, we must not make haste, but we must live by faith, and tarry the Lords leasure 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.

Hovv vvould they solicite God, Jesus Christ vvas not yet known to them, therefore they fled from God, for there is no

drawing neer to God, for sinners without Christ, then 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, then 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 for∣giveth 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,* 1.790 they know that if his wrath be kindled but a little, he is a consuming fire, and it is a fearfull 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.* 1.791 It is of the Lords mercies, that we are not all consu∣med, for his compassions fail not. Have mercy upon me, O Lord, ac∣cording to thy loving kindnesse, &c.

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.* 1.792

The Church knoweth that God is more glorious in his mercy,* 1.793 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 wisedom 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 lyer; The power of God is against us, because we have forsaken him the fountain of living water, &c.

The Patience of God is against us, because he is a God that loveth not iniquity, neither shall evill dwell vvith him; he hateth all those that work wickedness.

Onely Mercy is our friend, that maketh Christ our justice, our wisedom, our sanctification and redemption; that ma∣keth truth perform gratious 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,* 1.794 because it is built upon the foundation of Gods mercies, of which Dauid saith, The mercy of God endureth for ever, his mercy is euerlasting.

The knowledge of salvation given by the remission of our sins is, Through the tender mercy of our God,* 1.795 whereby the day-spring from on high hath visited us.

So that if God be angry with us for our sin, yet his vvrath doth not burn like fire; but as he sayd of Solomon, I will chasten him with the rods of men, but my mercy will I not take utter∣ly 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 wa∣ges, forsake their own mercy; nothing so contrary to Divine mercy, as humane condignity.

3 Because here is anger and mercy together,* 1.796 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 bloud.

4 This inviteth to new life, because, The goodness and mercy of God leadeth to repentance, and the Crown of it.* 1.797

5 Seing we have so much need of mercy our selvs, let us shew mercy unto others. Estote misericordes, ut pater vester coelestis, be ye mercifull, as your heavenly father; for there shall be judgement vvithout mercy to him that sheweth no mercy

Christ abideth yet naked, and sick and imprisoned, and hungry and thirsty, in our poor brethren, as his mercy em∣braceth 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 glorie 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 contein a celebration of the prayses of God,* 1.798 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 shewed 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 finde amongst many, of these words, is, that here is remembred 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 neer 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 neer to them, by shewing himself so openly, and by revealing his wil to them so plainly.

This was so great a favour done to them, that he addeth Se∣lah, which word is onely used in Davids Psalmes, and in this Psalme, and the word in the judgments of the learned is some∣time vox optantis, the voice of one that wisheth, aequivalent to Amen, or vox admirantis, the voice of one admiring, shewing some speciall matter, or vox affirmantis, of one affirming, a∣vouching what is said, or vox meditantis, of one meditating, requiring consideration of what is said. But withall, it is a rest in Musique.

Jerome saith, it is, commutatio metri, or vicissitudo canendi, his glory covered the heavens, and the earth was full of his praise.]

And His Brightnesse was as the Light,] he meaneth the brightnesse 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 comming out of his hands,] by Horns, in Scri∣pture, strength is signified, the horne of salvation is the strength of salvation, the exalting of the horne is the advancing of pow∣er, 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 in∣struments of power.

And there was the hiding of his power,] there in that ap∣parition, God did hide his power from the rest of the world, and declared it perticularly to his Church, as David saith. He hath not dealt so with any nation, and as for his judgments,* 1.799 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 tvvo kinds of punishments by pestilence and fire, he shevveth that God hath the command of all the in∣struments of vvrath, of vvhich these tvvo, by plague and fire, are the most licking and devouring, putting no difference where they go.

And this hath reference to the many plagues wherevvith he punished the Aegyptians, vvhen he brought his people from the land of Aegypt, from the house of bondage.

The summe of all is this, that God hath declared himself glorious.

• 1 In his speciall favour to his people.
• 2 In his just vengeance.

From vvhence these points of doctrine issue.

• 1 That the consideration of Gods former mercies, doth strengthen faith in present tribulations.
• 2 That the Church of God hath a speciall interest in the povver and protection of God.
• 3 That God is armed vvith povver to punish evill doers.
• 4 That in all this God vvas glorified.

First, the consideration of former mercies doth strength∣en faith in present troubles.

Therefore do they commemorate the manner of Gods glo∣rious comming from Teman and of Paran, vvherein he had glory in the heavens, and prayse upon the earth.

David did make good use of this point often. For vvhen my distresse came, he found comfort in this remembrance.

Novv thou art farre of, and goest not forth with our armies.

Thou makest us turn back from the adversary,* 1.800 and they which hate us spoile for themselves, &c.

To comfort this affliction, he beginneth that Psalme. 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, &c.

So,* 1.801 again, complaining of great afflictions. We see not our signes, 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, &c.

So again,* 1.802 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,* 1.803 and the years of ancient times. Thou hast enlarged me when I was distrest.

The reason why this doth minister comfort to the Church,* 1.804 is, because we have learned that our God is constant in his love, whom he once loved, he ever loveth; for he is without variablenesse, and shadow of changing, as the Apostle and the Psalmist saith. But thou art the same, & thy years shall have no end.* 1.805

The children of the servants shall continue, and their seed shall be established before thee.

The goodness of God endureth continually.* 1.806

Because the commemoration of former benefits is a work of thanksgiving and prayse, 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 prayses to the Name of the most High.* 1.807

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 favor is light. [Reas. 3]

Again, the thankfull commemoration of former mer∣cies of God to us doth draw on new benefits; for thanks∣giving as it is Gods 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 Gods kindness, and it bringeth us an harvest of new blessings.

Every man thinks his seed well bestowed in good ground that yeeldeth an encrease, and God hath said;

Them that honour me I will honour.* 1.808

This point is of excellent use, [Ʋse.] to stir us up to a wise conside∣ration of the constant love of God, to such as fear & serve him.

Benefits are soon forgotten, therefore, as David saith, I cal∣led 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 Goliah, and Saul discouraged him as unable for it, he looked back to the time past, and remembred how God had delivered him from a Lion, and a Bear, and

from that experience of Gods good help, he resolved to at∣tempt 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,* 1.809 even my trust from my youth.

Ʋpon thee have I been stayed from the womb, thou art he that took me from my mothers bowels.

Cast me not off in the time of age, [ 6] forsake me not when my strength faileth.

There be three sorts of men that do even run themselves up∣on the edge and point of reprehension, we cannot here for∣give them a chiding.

1 Those that, tanquam prona pecora, as groveling beasts do look onely 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,* 1.810 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 Gods Commandements.

But the Apostle did look back to times past, to see what Christ had done for us, how he loved us when vve vvere his enemies, how he washed us in his bloud, how he forgave him his sins, and how he obteined mercy of him, because vvhat he did, he did it ignorantly through unbelief.

2 Those also are here reproved, vvho look only to the time past, and see therein nothing but Gods temporall favours, but regard not the times present, and consider not Gods spirituall graces

Some that lived in the time of Popery, do prayse those dais: then vvas good house-keeping, easie rents, a constant fashion of apparrel; that many Gentlemen had the lands of their grandfathers in possession, and their cloaths on their backs; then vvas no seeking of reversions, or buying of offices, no market of Church-livings.

Israel did so: Remember the fish that we are in Aegypt for nought, the Cucumbers, and the Melons, and the Leeks, and the Onions,* 1.811 and the Garlick.

I deny not, but when the people of this Land vvere 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 Barly were cheap: but the two Testa∣ments, the two breasts of the Church, vvere like a Fountain sealed up, and like a Garden enclosed.

But when Queen Elizabeth began to rest in this Hemi∣sphere, like the Sun to run her race, she turned that night into day, and maintained this light till she vvas taken up into hea∣ven; and she that vvas a shining star on earth, and blest the Church of God here vvith benigne aspect and influence, vvas made a glorious ever blessed Saint in heaven.

In the beginning of her raign, God came from Teman: The Holy one from mount Paran; God revealed himself in the glo∣rious Sun-shine of his Gospel of peace.

3 They are also reproved, vvho out of too much fore-cast∣ing fear of the times to come, do quite forget both the former and the present mercies of God, and astonish themselves vvith representations of hideous formes of ensuing dangers.

The God that gave us his light of Truth, and hath con∣tinued it so many happy years of peace amongst us, hath be∣gun, he will also make an end; by this light, no doubt, many faithful souls have found the way to the throne of grace, whose continuall 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 tast of it, in this land of the living.

Once, let us remember, under whose shadow vve live, a learn∣ed 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 for∣get Lets Wife.

Let us not make our selves certain afflictions, out of uncer∣tain fears, and draw upon us the evils of to morrow, For suffi∣cient 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 thankfull to God for it, and let us be ever telling what the Lord hath done for our souls: Let not our unquiet vvrang∣lings amongst our selves provoke the God of Peace against us, neither let our busie eves-dropping the counsels and in∣tendments 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 possesse 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 honestie:* 1.812 and then, Rejoyce e∣vermore, Rejoyce in the Lord, and again, I say rejoyce.

He that came from Teman and Paran, to a people, that sate in darkness and in the shadow of death, and gave us light, hath ever since so supplyed us with oile, that we may say, difficiunt vasa, the want is on our part, for truly God is good to Israel, to all such that have faithfull 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 An∣no, 1558. for so long hath this Sun of righteousness shined clear upon our Church.

2 Doctr. The Church hath a speciall interest in the power and protection of God, gathered from hence, he had hornes comming out his hands, and there was the hiding of his power.

There is a power that God openly sheweth, and that is exten∣ded to an universall protection of all the works of Gods hand, but there is a power that he hideth, and that is his speciall 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.* 1.813

And when they went from nation to nation, from one Kingdome is another people. [ 20]

He suffered no man to do them any wrong, but reproved even Kings for their sakes, [ 21] saying,

Touch not my anointed, and do my Prophets no harme. [ 22]

And the Psalmist can give no other reason of this speciall protection, but on Gods part, because he had a favour to them; and on their part, that they might keep his statutes, and observe his lawes.

And these be motives that establish Gods protection upon his Church, in all the ages thereof.

His mercy and our obedience, which lesson if we take out vvell, vve shall learne thankfulnesse to him for his favour, and holinesse in our lives. And this is that godlinesse, vvhich hath the promises of this life, and that vvhich is to come.

2 He hideth the horne of our Salvation.

• 1 From his Church, in some measure, to keep us from pre∣sumption, so that vve do often rather believe then feel the lo∣ving kindnesse of the Lord, and to stirre us up to prayer, for the more vve are made sensible of our vvants, the more are vve provoked to invocation of the name of the Lord.
• 2 From the vvorld, that hateth his Church, that they may fulfill their iniquity, and declare their uttermost malice a∣gainst the Church, and when he had suffered PHAROAH and his hoast to follovv his people of Israel into the red Sea, and there taketh of their Chariot wheels, then they shall see it and say, we will fly from the face of Israel,* 1.814 for the Lord fight∣eth for them against the Aegyptians.

Great is the profit of this point in the case of those spiritu∣all desertions, [Ʋse.] vvhereby God for a time seemeth to forsake his own children.

Well are they described by Gods ovvn mouth.

For a small moment have I forsaken thee, but with great mer∣cies will I gather thee.* 1.815

In a little wrath, I hid my face from thee for a moment, but with everlasting kindnesse will I have mercy on thee, saith the Lord, thy Redeemer.

Which sheweth that the hiding of Gods protecting power, is not totall, but partiall, for it is in a little anger, and it is not finall, but temporary, for a small moment.

1 In outward things.

In the example in my text, God hid his hand in his bosome, & 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 Gods 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 Gods protection, quickning their patience, and reviving his own work in them, in the midst of the years.

2 In spirituall graces.

Sometime God taketh away from his children their feeling of his love, and of the joy of the Holy Ghost, and that they finde 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.* 1.816 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 tast 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 in∣ward dancing of the heart, and jubilation of the soul, and re∣joycing in God, that should attend his prayse, yea, rather they perceive in themselves a going backward from God, as the Church complaineth.

O Lord,* 1.817 why hast thou made us to erre from thy ways, and har∣dened our heart from thy fears?

3 Sometimes when we have the zeal of Gods glory, and a

strong desire to serve him, we feel a failing in the act of obe∣dience, and as the Apostle complaineth, when we delight in the Law of God concerning the inner man:* 1.818 We finde another law in our members rebelling against the law of our minds, and leading us cap∣tive to the law of sin, which is in our members: for,

Sometimes, when we set and dispose our selves to the wor∣ship 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 doe to redeeme our selves from it.

4 Sometimes we do feel such want of the Spirit of God in us, that Satan takes advantage thereat, perswadeth that God hath forsaken us: and thus many of Gods deare children feel the bitternesse of despaire for a time, in which agony, Job cries,

For the arrows of the Almighty are within me,* 1.819 the poison where∣of drinketh up my spirit, the terrour of God do set themselves in ar∣ray against mee.

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 horne of his salvation out of sight.

Therefore David prayeth, O forsake not me utterly,* 1.820 the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, usquè valde, as our English over-long, 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 darknesse.

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 Pharoah & his hoast in the red Sea. And lest the Church should presume too far upon his favor, the story of the passage of the children of Israel, from the Land of Egypt to Canaan is full of examples of terrour to evill doers, which the Apostle doth

urge and presse to the Corinthians, and giveth them warning of the wrath to come.

For he saith,* 1.821 first in generall termes, that with many of them God was not well pleased, for they were overthrown in the wilderness.

And in perticular, he nameth some sharp judgment, For fornication,* 1.822 there fell in one day twentie three thousand.

That was the plague, and St. Paul speaks within compasse, for we read 24000.

For tempting:* 1.823 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 evill report of the Land,* 1.824 died by the Plague before the Lord.

David describing the judgments of God in those dayes, saith;* 1.825 A fire was kindled in their company, and burnt up the wicked: meaning the 250 that offered incense, who murmu∣red against Moses and Aaron.

Thus you see, how the pestilence still walked before him, and burning coals at his feet.

Not onely without the pale amongst the enemies of his Church, but within foul amongst such, as were reckoned with the Church.

In which course of powerfull justice,* 1.826 he hath still gone for∣ward to put the sonnes 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 mercifull, and so a∣nimates sinners to do evill, 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 be∣hold, and aculeatus to sting sinners, it is the voice of the Church.

In the way of thy judgments have we waited for thee:* 1.827 this keep∣eth children in awe, this shewing of the rod saves them ma∣ny

a swinging, and for the ungodly of the earth, it filleth them with the terrour 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 judgments at hand, to put men out of hope of impunity, which is the greatest flattery to sooth up sin, that is;

The false Prophets seduced the people of God, saying, peace, peace:* 1.828 and thereby,

They strengthened the hands of the wicked,* 1.829 that he should not re∣turn 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 supream 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 Hee nameth these two judgments for all,* 1.830 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 Davids time.

We cannot forget what desolations it hath made in this our great City, and what terrour it made all the Land over.

Fire is a merciless Element, sudden and cruel in consumpti∣on of all combustible matter, the Apostle chose that resem∣blance, to express God in a fury, Deus noster ignis consumens, Our God is a consuming fire.

Here is not onely the violence of wrath,* 1.831 but the suddainess also expressed, the last fire that shall destroy the world, shall come as a Thief in the night, as that shovver of fire and Brim∣stone fell upon Sodom.

This teacheth the man of earth,* 1.832 vvho is but man to feare vvhen the plague commeth, 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 povver, let him not stir up these coals, nor avvake 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,* 1.833 hold fast and repent, if thou wilt not watch, I will come to thee as a thief.

It is not the vvay of peace to put avvay the evill day,* 1.834 rather let us put avvay the evil, and break off our sins by repentance, that vve may obtein mercy in the time of need.

He that hath such ready instruments of vvrath to punish sin, is not to be dallied vvith, he may surprise us on the bed vvhereon vve study mischief; he may meet us at the doore vvhen vve are going forth to act it, he may overtake us vvhen we are upon the vvay, 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 con∣sume either his justice or his truth.

He hath diverted his plague often, he hath sometimes cal∣led it in, and long he keepeth it in, for that he expecteth re∣pentance, 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 neer the Tabernacles of the righ∣teous; but he hath never quenched it, it is always at his feet, if he moveth that moveth with him, the Rain-bow about his head is the joy of his Church, the coals of terrour at his fire, are the terrour of the wicked.

2. We have also our lesson herein, [Ʋse 2] * 1.835 for the Apostle saith; Knowing therfore the terror of the Lord we perswade 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 perswade men to a conscionable course of life, such as may keep them unspotted of the world.

If we do not acquaint you with the terrour of the Lord, and shew 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 Is∣rael, therefore hear the word from my mouth,* 1.836 and give them warning from me,

When I say to the wicked, thou shalt surely dye, [ 18] and thou givest him not warning, nor speakest to warn the wicked from his evill way, to save his life, the same wicked man shall dye in his iniquity, but his bloud will I require at thy hand.

This excuseth us to you, when we preach the rod of God, even pestilence and coales of fire, that this is not our furie 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 ministred to you, as God him∣self saith, to save your lives, that you may not dye in your sins, it is the therapentique physick to heal your souls, it is prophilacti∣que to us, to prevent disease, that we perish not for your unre∣proved 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,* 1.837 who hast set thy glory above the heavens.

What need we any more reason to think this his due, [Reas. 1] [ 1] then these two;

1 His name onely is excellent, his glory is above the Earth and Heaven.

Here we are sure we cannot over-doe in matter of praise and glory: the Angels and Saints do him that service, and cover the heaven with the praises of God,* 1.838 for his love shineth to his Church; and we pray Sicut in Coelo, as in hea∣ven.

He also exalteth the horne of his people,* 1.839 the praise of all his Saints.

Let not us sit out vvhen all joyn to glorifie God, [Ʋse.] let not any of us like the fleece of Gideon be dry, vvhen all the floore is watered vvith the joys and jubilations of the Church. David is not content vvith a bare praising of the name of God, as they that say alway. The Lord be praised, but he requireth both a song,* 1.840 Canticum novum, a nevv song, and that in the congregation of the Saints.

He also requireth a dance,* 1.841 he requireth also instruments of musique, he gives reason.

He vvould have us delight in the service that we do to God, therefore he addeth.

The Lord taketh pleasure in his people,* 1.842 he will beautifie the meek with Salvation.

Let the Saints be joyfull in glory,* 1.843 let them sing aloud upon their beds.

Let the high praises of God be in their mouth.* 1.844

This is that vvhich this example requireth, not to be shal∣lovv and sleight in the promises of God, but to strein our selves to the uttermost: the inward man of the heart, the voice, the hand playing, the feet dancing, till vve cover the heaven, and fill the earth vvith 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 perpetuall hils 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.

Diverse judgments have made diverse constructions of these words.

Mr. Calvine is of opinion, that they declare God in his glo∣rious Lordship, over all the world, for as David, when he should come to be absolute Monarch of Judah and Israel, said, I will rejoyce therefore, and divide Shechem, and mete out the val∣ley

of Succoth, &c. So God is here declared absolute Monarch▪ in this phrase of measuring of the earth: as David would cast his shooe over the Philistines would rejoyce: So God is here declared Conquerour of all by dividing in sunder the na∣tions, &c.

St. Augustine turnes 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 Gods former mercies, therefore I choose to keep pace with the story of Gods former mercies to his Israel. And as before he spake of the comming of God from Teman and Paran, when he ap∣peared glorious to them in giving the law, so now he comes to another powerfull mercy, that is, when he gave them the promised Land, for then he that went before them all the vvay of their journey in their removes, now stood still, as de∣claring that novv they vvere 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 vvas done by lot, vvherein not chance, but God answered.

This hath reference to that story vvhich vve read Joshua 5. for when the people vvere entred into the land of Canaan, and vvere come so far in to it as Gilgall, that the Ark of God was setled in Gilgall.

Then God commanded the Sacrament of Circumcision to be revived, vvhich in the vvhole journey between their com∣ming out of Aegypt to this place had been omitted, so long vvas it omitted, because of the journey that there entred into Canaan, but two of all that came out of Aegypt, who had received the Sacrament of Circumcision, vvho vvere Caleb and Joshua.

Novv 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 hoast of the Lord, am I now come, and Joshua fell on his face, and did worship.

Compare that storie 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 Aegypt, out of the house of bondage.

And he stood there, for there was the Ark setled, 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 over∣come; and shortly after the land is measured, and by lott as∣signed to the Tribes. The Nations are drove 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 Nati∣ons and planted them in. Then the everlasting mountains were scattered, and the perpetuall hils did bow.

These titles and attributes of Everlasting and Perpetuall, are in true propriety of sense onely belonging to God, but this is a poeticall and figurative hymne, and by an Hyperbole, these words do signifie the mighty power of God, who stoop∣ed these unconquered mountains, fixt and setled in their places, to the obedience of his people, and brought the strenght 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 goe in the way, that the counsel of his wisedome hath long agoe trode out for them.

There was an old curse which lay in the deck, and slept all this while, ever since Cham the youngest, the son of Noah, discovered his fathers 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 Ca∣nans seed and possessed their Land.

Here is another argument drawn from the same head with the former; for the Church doth comfort her it self in present misery, by remembring what God did for them, in giving to them the possession of the promised Land, which is wholly as∣scribed to God, as the Psalmist;

For they got not the Land in possession by their own sword,* 1.845 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 setling them in the promised land serveth to comfort the captivity of Israel in Babylon, be∣cause 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 counsail or strength against the Lord, for he that can subdue mountains, & eternal hils, 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 hils, all this was not done that Israel might hold the land of promise no longer: for the promise was made to Abraham, and St. Mathew saith,* 1.846 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 wel spent, before the land was possest; and so much God foretold Abraham, and foure hundred years delay, and expectation of the promise we have hereof from the mouth of God to Abraham,* 1.847 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 finde it so.

But in the fourth generation they shall come hither again.* 1.848

Now, for the terme for which they should have this land, that is set down before.

For all the Land which thou seest,* 1.849 to thee will I give it, and to thy seed for ever.

Yet we finde 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 mo∣dern, do shew that the Jews have lost this land almost 1600 years; which may seeme to frustrate that deed of gift in respect of the terme, and so it doth for matter of fact, for matter of right it is questionable, and thereupon, some have determi∣ned: 1 that that Land is by right as yet belonging to the seed of Abraham, by vertue of that promise.

2. That in the last calling of the Jews, it shall be restored to them again, and that the Common-wealth of the Jews shall be

resetled 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 prophecyed so plainly,* 1.850 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,* 1.851 and childrens children in the land, and shalt have remained long in the land, and shall corrupt your selves; and make a graven image or the likenes of any thing, and shall do evill in the sight of the Lord thy God to provoke him to anger.

I call Heaven and Earth to witnesse against you this day, that ye shall soon utterly perish from of the Land, whereunto you goe over Jordan to possesse it, ye shall not prolong your dayes 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,* 1.852 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 voyce.

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 frō 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,* 1.853 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 commeth 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 comming of Christ.

2 The Prophesies do speak plain.

Thus saith the Lord of hoasts,* 1.854 even so will I break this people, and this city, as one breaketh a potters vessell 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 resti∣tution, yet now in these times, and ever since the dispersion of the Jews for the cause of Christ, this can minister no com∣fort at all to that nation, to promise them their land again.

I come to matter of instruction.

1 These words aime not at the generall scope of this Secti∣on, in which is declared that,

The remembrance of Gods former mercies is a sweet con∣solation 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 hils.

• 1 Docemur, We are taught, The best form of thanksgiving is that which maketh perticular commemoration of the mercies of God to his Church, or to any member of it.
• 2 That the matter of thanksgiving is an acknowledgment 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,* 1.855 let us be perticular in our commemoration, we have Davids example for it.

Prayse the Lord,* 1.856 O my soul, and forget not all his benefits: so he stirreth up himself to remember them, to remember them all.

The two Psalmes 105.106. are full examples of this perti∣cular thankfulnesse, and they are good guides to such as would learn it.

This is necessary. [Reas. 1] 1 Because the more perticularly we re∣compt the favours of God to us, the more we discerne Gods love to us, as in the example of this people,* 1.857 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, [ 37] 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 temporall favours are not always bestowed in love, but are made rods to whip the ungodly, [Reas. 2] this is a cer∣tain rule, that these favours of God are evermore tokens of his love to such as are thankfull for them, and to none else.

3 They that keep an inventorie of their receipts, [Reas. 3] and are always reckoning and reporting the bounty of God to them, shall finde that their receipts of favours have been more and greater then 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 prayse of his name, then of prayer and supplication.

4 Thanksgiving is a work of justice: as David, [Reas. 4] it well be∣commeth the just to be thankfull, and again, give to the Lord the glory due to his name, that is for every perticular benefit, perticular prayse and thanks.

Thanksgiving doth put us in mind of our unablenesse to requite God, [Reas. 5] we cannot make him amends for his favours done to us, we shall finde, that our wel-doing 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 unworthinesse, [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 dig∣nus, I am not worthy. David himself, What is man,* 1.858 that thou art so mindfull 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 Masters house, and thy Masters wives into his bosome: Domus Israel. Domus Judae.

Surely, [Ʋse.] we have not well taken out the lesson of thanks∣giving to God, for to shuffle it up with generall. 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 similitudiuem suam, suum exigit retribue ei similitudinem suam in te.

Look to the common blessings of the God in generall: up∣on the Church in which thou livest, pay God his debt for the good he hath done, before thou finde fault with the defect in it: recompt what he hath done for the Common-wealth in which thou livest.

Looke home to thine own family, to thine own person: re∣compt thy spirituall graces, thy temporall blessings: consider what God hath given thee, what he hath forgiven thee, the pre∣ventions, the subventions of his love: what spirituall, what temporall 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. Hee stood and measured the Earth, he drove asunder the Nations, hee scattered the everlasting mountains. Here wee are taught to give the whole glory and prayse of all good to God.

We know that Joshua brought this people into the promi∣sed 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 instru∣ments of God, by whom he worketh the good pleasure of his will, but none hath a proper right to them but God onely. The Lord giveth, the Lord forgiveth: in both he useth the ministeriall means, for both he must be thanked.

1 This serveth to inform our understanding in the truth of this Doctrine, [Ʋse 1] because the ignorance hereof is the mother of unthankfulness: It is Gods complaint: The Oxe hath known his own, the Asse his masters Crib: but my people do not know,* 1.859 &c.

It was charged on them in Hosea.

She did not know that I gave her corn, and wine, and oile,* 1.860 and multiplyed her silver and gold.

• 2 This serveth to reprove all those that ascribe the bene∣fits which they receive to themselves,* 1.861 like them in the first Chapter of this Prophecy, that did sacrifice to their net,* 1.862 and burn incense to their dragge, 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 perticuler profits.

Of this God hath given us a fearfull 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 Common-wealth, that plenty is a punishment to many, even a sharpe 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 lye 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 bosome,

and to whet thy sword, when thy mercies become burthens to the sons of men.

5 This reproveth all those that study men, and tender all their addresses to them, seeing their advancement and esta∣blishment 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 droop∣ing, declining and falling greatness. Truly God is the Lord, and his name onely 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 ob∣teined any competency for the support of this life with con∣tentment, 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 wil 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 de∣pend upon his providence for all things: let us consider the fowls of the air, and the lillies of the field, and wherein we are better then they, even in our reasonable service of God, & con∣clude, 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 bettring our estates, by cor∣rupting 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 onely note these figures, which in this verse do offer themselves to us, for a tast.

1 It is here said that God stood.

This is spoken after the maner 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, armes 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 retein our weak capacities, and under those forms of words, doth present to our understandings the unconceiveable 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 pro∣gresse ended, he stood there where he brought them to rest.

2 It is here said, that he measured the earth, that is, also a fi∣gurative 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 whatsoe∣ver he wil: 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 ordein∣ed their expulsion, and he gave commission for the destructi∣on of them, that he might give their land, according to his pro∣mise, to his own people.

4 Where he cals the mountains everlasting and the hils perpetuall, this is also a figure. For these be attributes onely belonging to God to be everlasting and perpetuall, and it sheweth the stability and setlednesse thereof.

5 There is also another figure in the very name of moun∣tains, for we must not literally understand that there was any violence offered to the mountains and hils, but thereby the strength and processe and setled estate of those nations that

dwelt in the land of Canaan, is signified, and so the scattering and bowing of these moutains, doth expresse the dispersion of those nations, or the bringing of them under the yoake of subjection to the people of Israel.

6 His wayes are everlasting, this is also figurative, for by the ways of God are understood here the counsels and de∣crees of God, and his executions of his will, which are no sudden operations, but proceed from everlasting wisedome.

And this is the wisedome of the Reader of holy Scripture, to observe, what is spoken literally, and what figuratively, else many errours 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 heresie 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 reall trans∣mutation of the bread into the body of Christ: whereas that is to be understood only by sacramentall representation, as as the sacrament of Circumcision is called the covenant of God in the flesh, and the water of Baptisme, 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:* 1.863 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 Testa∣ments, are full of examples of figurative speaking.

The whole book of the song of Solomon, is a continued figure, and all the poeticall part of holy Scripture abound therewith.

The reasons why the wisedome of God hath thus exprest it self, are:

• 1 Because herein he would commend to us the use of that excellent science of the Rhetorick, which teacheth the use of

• figures, for there is no eloquence or oratory in all the wise∣dome of the world, comparable to the holy elocution of Scri∣pture, the majesty whereof is such, that it convinceth the judgment 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 Gos wisedome in some obscurity, to stirre up and awake our diligence in the search, that we may be put to it to study holy Scriptures, as Christ saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, search; for easie things do soon cloy us and make us idle.
• 3 Because this difficulty, doth put us to our prayers, to be seech God to open to us the secrets of his wisdome.
• 4 This makes us fear God, because the secrets of the Lord are onely revealed to them that fear God.
• 5 This difficulty is so sweetned 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 spirituall, for the carnall man can∣not 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 leasure better then in this search, for here are the treasures of wisedome 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 according∣ly, and hath ordained some to be teachers of others, whose whole time is consecrated to the study of this book of Scri∣pture, 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 goodnesse of God to you, for in one hour, you reap the har∣vest of our labours in many hours of our readings, of our in∣ventions, judgments, search.

These reasons I gather from Clemens Alexandrinus, St. Augustine, and St. Gregory, and some others.

[Ʋse 1] This teacheth us that the worthie Minister of the Word must be no smatterer in those necessary arts and learning, which is helpfull 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 night-walking fires devours more admira∣tion, that the full Moon that shines all night long.

Logick and Rhethorick, 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.

[Ʋse 2] This teacheth the hearer and reader of the World, to put his strength to it, not to parrat 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 spirituall Manna that giveth strength to the weak, that is, the true Light that giveth understanding to the simple.

[Ʋse 3] Let not this discourage any zealous Christian from exerci∣sing himself in the reading and study of holy Scripture: be∣cause we do confesse, that the figurative forms used therein, do often make the Scripture obscure.

For we do also affirme, 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 Shepheard: as David said, The Lord is my Shep∣heard: this doth make Christ better known to us in his carefull protection of us, and his watchfull keeping, and his plentifull feeding, and safe foulding 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 there∣of, into the vernacle tongues of nations, and to prohibit lay

persons, or any other without speciall leave. Thus much I dare affirm, that holy Scripture are plain and easie in all dog∣maticall points, all the articles of faith are plainly set forth, and the whole doctrine of godly life, and the way to salvation is openly declared. So far our Church doth avouch, yet withall we must consider, that there is a double plainnesse of Scripture.

• 1 Rationall and Intellectuall, which apprehendeth the true meaning of the words in Grammaticall construction, in Logicall composition, and in Rhetoricall illustration, thus all the dogmaticall part of Divinity is plain to a naturall man, that is capable of these helps.
• 2 Spirituall and Metaphysicall, which is, saving knowledge, and is the work of the Holy Ghost in us, making us thereby wise to salvation, this knowledg is both the daughter and mo∣ther, of faith, for by faith we hear the word, else it would not profit us, and by hearing commeth faith, else it were un∣fruitfull.

Therefore I must indite many of the learned of the Church of Rome of slander, who have given out in print, that we do hold the whole body of Scripture so easie, both in the whole, and in every part thereof, that any unlearned men & women may read, and understand, all as they go, and that they need no interpreter. This no sober man will affirm; but that the difficulty is not such as should deter us from the study thereof, rather that it is such as inviteth us thereto, that we affirme.

[Ʋse 4] This serveth us for caution;

1 Though the Scripture be full of figures, let us not make figures where there are none, and strein plain and evident Texts from their genuine and proper sense, to forreign and far-fetcht mysteries, as the Papist doth often.

For when Peter saith, Ecce hic duo gladii, they understand the double power of Peter, and so of al Popes as his successours Ec∣clesiaticall and temporall; so on these words:

He made two great lights, the greater to rule the day, the less to rule the night; that these two lights are the Pope to rule the day;

that is to say, the Church: and the Emperour to rule the night, that is, the lay people.

Where note, that as the Moon borroweth all the light it hath of the Sun, So must the Emperour borrow all his glo∣ry of the Pope.

Some of our own brethren have trode awry in this way, for an Article of Faith lyes bleeding in the unresolved judge∣ments 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 fi∣gure is that, descendit ad inferos diros in anima cruciatus dam∣nati, ac perditi hominis pertulet: he descended into hell, that is, he bare in his soul all the torments of the damned.

Mast. Perkins refuseth this as the meaning of the article, for he saith, all this is conteined in the former: he suffered, was crucified dead.

And he findeth another figure in these words, by soul, he meaneth the body; and by hell, he meaneth the grave; for he thus rendreth it.

He descended into hell, that is, he was held captive in the grave, and lay in bondage under death for three daies.

Which need not, for the Article that saith, he was buri∣ed 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 pro∣mise is made, that, The gates of hell shall not prevail against them.

2 Let us also take heed, that where there is a plain figure, we do not understand that literally, to corrupt the Text: which was the errour of the Disciplies, to whom when Christ had spoken of restoring the Kingdom to Israel, they under∣stood it literally, of the temporall Kingdom of the Jews, which was meant of the spirituall Kingdom of Christ.

So the woman of Samaria thought Christ had spoken of an Elementary water, and the Capernaites mistook Christ, speak∣ing 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 scrip∣turae bonae intelleguntur non bene, hence all heresies grow, &c.

Ver. 7. I saw the Tents of Cushan in affliction, and the curtains of the Land of Midian did tremble.

3 HEre followeth further instance of the Majestie and glory of God, and goodness to his Church, de∣clared,

• 1 In the power of his fear, which was upon the Nations, When he brought his Israel to Canaan, for that put them into affliction and trembling.
• 2 In the wonders that he shewed in the work.

I saw the tents of Cushan in affliction.

Who saw this? no the Prophet onely, but the Church of God, to whom God hath made himself known by this judge∣ment.

The vision was, that God did cast the fear of his people up∣on the Nations: he nameth Cushan, or the people of Ethiopia

bordering upon Egypt and Midian, which took name of Mi∣dian the son of Abraham by Keturah.* 1.864

The terrour of God fell upon many Nations, when God put Israel into the way to the promised Land, and long after; and these two Nations are hereby a figure Poetically and Rhe∣thorically named, for many Nations,

The reason whereof I conceive to be this;* 1.865

Cushan or Ethiopia took name from Cush the eldest son of Cham them youngest son of Noah, to shew, that though Ca∣naan the son of Cham be onely named in Noahs curse, yet the smart thereof should also light upon Cush also, and he should taste also of affliction.

Again, herein the extent of this terrour is well expressed, that Cushan or Ethiopia should be made to tremble, which was remote from Canaan, for the whole land of Egypt lay be∣tween.

Midian lay neer to that land, so that I understand the Text thus; That God cast his fear upon people remote, and near hand, and shook them with trembling at his mighty power, when he brought his Israel into the promised Land; and this was so palpable and manifest, that the Church of God could not but take notice of it.

By tents and curtains, he expressed this people dismayed not in their Cities and Towns, and places of habitation, but in the fields, and amidst their military preparations, when their tents were pitcht, as it were in readinesse to give battail: which is a Rhethoricall amplification of the greatnesse of their ter∣rour.

My observation from this place in this;

The power of God shewed 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 God-head.

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 Gods 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.* 1.866

This deliverance of Israel from Egypt was a most memorable act of Gods power, and made his name great in all the earth; it followeth,

He, (i.e.) Esau) knoweth thy walkings through the great wil∣derness: these forty years,* 1.867 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 pursuite 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,* 1.868 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, [ 10] 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, [ 11] for the Lord your God, he is God above in Heaven, and in Earth be∣neath.

And this is the right way to make God known to the wick∣ed 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.* 1.869 The fear of God vvill smite them vvith such terrour, that they shall not have hear to stirre against him.

So it is said that God is known by executing his judgments. [Reason.] * 1.870

For as the Apostle saith, the very naturall man hath the work of the law written in his heart.

The lavv vvritten in the heart of every man is a generall principle both of truth in the understanding, vvhich affirmeth, a divine nature, and of avve in the affections to make him feared. And this lavv is not idle, but it vvorketh, for there

is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the vvork of the lavv. And this is the true cause vvhy there is no peace at all to the vvicked man, because he hath the lavv of nature vvorking vvithin him, vvhich is against him, and he hath not the lavv of grace to lay the storms vvhich the law of nature raiseth.

From hence it commeth, that the wicked flyeth when no man pursueth, as Solomon saith, and he feareth where no fear is: and Tully could say, that all the poeticall fictions of the furies which disquieted men so much, were but the pinchings and convulsions of mens guilty consciences, who when they had done evill, 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 evill doers.

St. Paul teacheth us the use of this point.

Wilt thou then not be afraid of the power? [Ʋse.] * 1.871 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 stirre us up to say:

What shall we do that we may work the works of God?* 1.872 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 terrour of the Lord, as the Aoostle saith, we knowing the terrour of the Lord do per∣swade men, and what is the thing to which the Apostles doe perswade, but to reconciliation with God through Christ: so that when we preach faith to you, wee preach peace, even as the Apostle saith, peace to them that are neer, & peace to them are far off, and the God of peace sendeth his Son, the peace of his Church with the Gospell of peace.

Wee are taught here that the welfare of the Church is the grief and vexation of her enemies:* 1.873 Cushan and Midian are afflicted, and in a cold fit, when they hear what God doth for Israel.

So did the Aegyptians repine at the prosperity of Israel, in Aegypt they said:

Behold, the children of Israel are more and mightier then we:* 1.874 Come let us deal wisely with them, lest they multiply, &c.

You see vvhat the vvorld thinks of their plots against the Church of God, they think they do vvisely, vvhen they vex the Church, this is that wisedome which the Apostle doth call, carnall, sensuall, and divelish.

And these be the wifemen, of which it is said; ubi sapiens, where is the wiseman, and God hath made the wisedome of the world foolishnesse.

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 Prophets complaint.

Truth faileth, and he that departeth from evill, maketh himself a prey.* 1.875 So David.

But mine enemies they are lively, they are strong,* 1.876 and they that hate wrong fully are multiplyed.

They also that render evill for good are mine adversaries,* 1.877 because I follow the thing that good is.

They began betimes, for Cain slue his brother:* 1.878 and wherefore slue he him? because his own works were evil, & his brothers 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 assise upon earth, and convented and arraigned the trans∣gressours, the man, the woman, and the serpent, he revealed his eternall counsell 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 onely to be understood of the unreconciliable enmity that is between Christ and the Devill. For Christ was the seed of the woman, quia solus ita semen mulieris, & non etiam v••ri semen sit.

But hee meant therein that enmity vvhich should be be∣tvvixt the elect, vvho are the seed of the vvoman by natu∣rall generation, and the holy seed by spirituall regeneration,

so called, Semen sanctum, and the seed of the serpent, for Christ calleth the vvicked genimina viperarum, generation of vipers; and to such he saith, Vos estis ex patre vestro Diabolo, you are of your father the Devill.* 1.879

For this Rupertus saith, that the Bible is called the Book of the battails of the Lord,* 1.880 because it conteineth the story of the vvars betvveen these tvvo; the Church and the vvorld.

From this enmity vvhich God put betvveen the Church, and the vvorld ariseth this hatred and opposition, so that the prosperity of the vvicked is Davids grief, the miseries of David be the vvorlds joy, the joy of the Church is the affliction of the vvorld.

God left the Devill 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 knovvs his time is but short.

Satan is but Gods instrument in the afflicting of the Church, so it is said to the Angell of the Church of Smyrna. [Reas. 2] Behold, the Devil shall cast some of you into prison,* 1.881 that ye may be tryed, 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 vvhat hurt he can, for he is a murtherer, but if God shevv the light of his countenance to them vvhom he pursueth, he is sick of that mercie, and so are all the tents of Cushan, the vvhole brood of vipers have this venome from the old ser∣pent, to be afflicted at the prosperity of the Church.

For instance, I vvill prevent the time, David saith; one day telleth another, and one night certifieth another.

To morrovvs memoriall teacheth this day, this vvas the vigill of that popish holy day, vvhich the same Papists here at home, and many beyond the seas, hoped to have made festivall 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 setled under the govern∣ment of a learned King, who knew what he believed, and why, and who had discovered himself an enemy to their An∣tichristian and hereticall synagogue.

They saw a fair issue ready for timely succession, so gratious∣ly seasoned with the salt of heavenly wisedom from the first of their capacity and apprehension; that there remained no hope for their politique religion to finde footing in these Churches.

Their flourishing state of Church and Common-welth was such an affliction to them, that some Zealots of their Religion, the sons of thunder could no longer contein themselves, but their study was how to put their grief upon us, and to transfer our joy upon themselves.

They shewed us the vvay of their rejoycing, their mercies vvere cruel, nothing could remove their grief at our vvelfare, but the destruction of the head and body, root and tree, and all in a day. And they that vvould have destroyed us thought, and the Jesuites 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 horri∣ble Treason, that all that knovv and serve the God of peace; have just cause to esteem Papists disloyall subjects, secret enemies to the State; bloudy persecutors of the Gospell of peace.

Our stories are full of their malice, vvrackings, imprison∣ments, starvings, burnings, hangings, and many exquisite tor∣ments executed upon innocent and holy Martyrs.

But vvhen vve remember the Povvder-Treason, that calleth all the tormentors of the Church before them mercifull: the Devill did never roar so loud before, the Buls of Rome never bellovv'd such terrour to the Church, as in that damnable and desperate attempt.

The provocation vvas their affliction at our prosperity, and

griefe at our vvelfare, again, this venome of the ge∣neration of vipers boiled over, and they that bore evill vvill to our Sion, sayd, one unto another. Catosby to his con∣federates.

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 Catho∣lique Religion, which is to blow asp the Parliament house with Gun∣powder, for in that place have they dohe us all the mischief, and per∣chance God hath designed that place for their punishment: for this striketh at the root, and will breed a confusion, fit to beget new alte∣rations.

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 hope∣ful expectation of successe: 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 Catholick Religion, as not onely 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 con∣fession under his own hand reporteth) to inform the Consta∣ble of Spaine then coming in Ambassy from the King of Spain to our Sovereigne, of the state of the Catholicks in England, and to entreat his mediation to solicite our King for the revo∣cation of some penall laws, and the admittance of the English Catholicks into the ranke of his other Subjects. Winter met with him at Bergen neer Dunkirk, and by the meanes of Owen, an apostate Traitor, he had accesse to him, mooved him in his suite, 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 lesse, and that they sought onely their own ends: meaning the state of Spaine, holding small accompt of Catho∣liques.

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, whe∣ther, if the Catholiques of England should do any thing in England to help themselves, the Arch-Duke 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 di∣sease of envy at the gratious peace of this State, but their pow∣der-plot, in which none but profest. Papists within the land had any hand.

None that we can discover, but Priests and Jesuites, here or abroad did blow the fire.

No forreign Prince hath the dishonorable name of privacy with it, or abetment of it, onely the Church of Rome lent her help to this nefarious Treason, for there was here,

• 1 The seal of Catholique Confession;
• 2 The bond of a Catholique Oath;
• 3 The Vow by a Catholique Sacrament;
• 4 The indiction of Catholique prayers, to be used for the prospe∣rous success of the Catholique 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 neast 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 fil our mouthes 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 mouthes, we must give unto the Lord the glory due to his name, and praise him according to his excellent greatnesse.

3 But that is not all, wee must being delivered from the hands of our enemies, serve him in holinesse and righteous∣nesse 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 bre∣thren and companions sake in the common faith, we must wish it now prosperity, for the house of Gods sake, we must seek to do it good.

6 But this is not all, we must cast out the bond-woman, and her son, that is, the superstition of the blondy Church of Rome, I may safely perswade, thus far, every one of us out of his own heart, and thus farre we may go without our selves 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 lawfull calling, to reprove the works of darknesse openly, and to convince heresies, and to warne 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, accomptable 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.

[ 2] NOvv he procedeth to commemorate the vvonderfull things that declared God a friend to his people, in their safe conduct to the land of promise.

• 1 The power of God shewed in the waters: 1 he made a passage for his Israel, through the red sea, as on dry land, to bring them out of Aegypt,
• 2 He made a passage through Jordan, the river turned back, and gave them way to passe over into the land of pro∣mise.

The words of my text are easie.

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 sal∣vation, 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.* 1.882 Thou didst cleave the earth with rivers.

For here by the bow of God is meant the armour where∣with

with God is furnished, for the defence of his Church. This bow is therefore said to be made quite naked, because then God declared that all the wonders which he did in the divi∣sion 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 Aegyptians cryed, 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 pro∣mise, the Patriarchs saw it somewhat neerer hand, but yet not uncased, in the deliverance from Aegypt, 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 remem∣breth it.

To perform the mercy promised to our fathers,* 1.883 and to remember his holy Covenant.

The oath which he sware to our father Abraham.

Selah, is a rest for meditation, for admiration, it is a confes∣sion of the goodnesse of God.

Thou didst cleave the earth with rivers] This was another of Gods water-works.

Tremelius and Junius read thus: flumina diffidisti terrae: and so it is no more but what before he said, more plainly exprest that: he clave the waters to make way for passage.

And to omit the various opinions of men, concerning this wonderfull work of God, I think it hath speciall reference to that story, where the people of Israel upon the way almost perishing with thirst,* 1.884 and therefore murmuring, Moses struck the rock, which by the commandement he should onely have spoken to, and the waters gushed out and cut them∣selves

a channell, 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 streames also out of the rock,* 1.885 and caused waters to run down like rivers.

These words do contein three parts.

• 1 The wonders which God shewed 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 memorie, the division of the waters of Jordan, to give way to the passage of Israel, in∣to the promised land.
• 2 He nameth the first, the cutting of a passage through the red sea to bring Jsrael out of Aegypt.
• 3 He nameth the miracle of giving his people vvater out of the rock, and loading the stream along vvith the hoast.

2 The motive that induced him

• 1 Affir.
• 2 Neg.

• 1 There vvas internus motor, the invvard motive,* 1.886 his love to Israel, and his care to preserve them, vvhich is exprest in his riding on the chariots of salvation.
• 2 There vvas externum motivum, the outvvard motive, and that vvas the oaths of the Tribes, even his vvord vvhich he had put to Abraham for that land.
  • 2 Non iratus, I am not angry.
  • 3 The Argument dravvn from hence.* 1.887

God hath shewed himself marvelous to Israel, in exitu, in their going forth, then he divided a sea for them in via, in their way, then he made rivers to run in dry places after them, in introitu, in their entrance, then he divided Jordan for them.

Therefore vve may trust in him, and commit our selves to his care, he will never leave us, nor forsake us.

• 1 Of the wonders shewed 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:

Sanctifie your selves,* 1.888 for to morrow the Lord will do wonders a∣mong you: yea, God himself said to Joshua; This day will I mag∣nifie 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 bare the Ark, [ 15] dip in the brim of the water, [ 16] but the waters that came down from above stood, and rose 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;* 1.889 and all the Kings of the Cananites which were by the Sea, heard that the Lord had dried up the waters of Jordan from before the children of Israel: untill 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 prayses of God for the same, with poeticall streins 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,* 1.890 Judah was his Sanctuary, and Israel his dominion.) Jordan was driven back.

What ailed thee O Sea, that thou fleddest? thou Iordan that thou wast turned back? [ 5]

The things most remarkable in that wonderfull work of God were these;

• 1 That the waters of so great a River as Iordan should re∣coil 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 ac∣complish this great work: for the Priests that did bear the Arke must set the first foot into the River, for God said;

Assoon as the soals of the feet of the Priests,* 1.891 that bear the Arke of the Lord, the Lord of all the Earth, shall rest in the waters of Jor∣dan, the waters of Jordan shall be cut off, &c.

Here was the Arke, the Sacrament visible of Gods invisible presence, and the Priests of the Lord bearing it: they had the warrant of Gods Word to attempt this passage, and they did not so much as wet their feet in that river; no sooner did the soals of their feet touch the water, but they fled from the Lord, not from the Priests; yet from the Priests as the Lords in∣struments, not that any vertue or efficacie was in the feet of the Priests, the vertue was in the Sacrament of Gods presence, the Ark which they carried upon their shoulders: neither was the vertue of that wonder in the Saerament efficiently and prima∣rily, but mediately and instrumentally.

It was the work of the Lord of all the Earth, whose Sacra∣ment was the Arke, whose servants the Priests.

3 A third wonder was the faith of the Priests that did bear the Arke, who could believe a thing in nature so impossible, in reason so improbable, that they durst attempt it both in re∣gard of their ovvn persons, but especially of the Ark of God vvhich they did bear.

Moses vvanted faith in a lesse matter, vvhen God bade him onely speak to the Rock, he smote it tvvice, once in vain to punish his unbelief, once vvith successe to fulfill Gods pro∣mise.

Yet the Priests believed faithfully, and obeyed vvvillingly, and did not debate the matter anxiously, or go on timerou∣sly.

4 A fourth wonder was in the time,* 1.892 for it was in the time of the harvest when Jordan overfloweth all the banks, when there

was a great deal more river then channel, and the more water, the more wonder.

5 We may adde here to a fifth, that when all the people were past over,* 1.893 Joshua did command twelve men out of every Tribe a man, to return back again into the midst of the Chan∣nel, and they were not priests, but lay-men, and they were not to follow the Ark, but to goe before it, and from thence, they must every man bring upon his shoulder a stone, and those were set up in Gilgall for a monument of this passage, for the memoriall thereof to their children.

6 The last wonder was, that when the twelve men return∣ed from the midst of the channell of Jordan, to the land which was for them to dwell in. The Priests following them with the Arke of God, the soals 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.* 1.894 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 in∣to bloud,* 1.895 the fish died, and the Waters stanke.

It may also renew the memory of tvvo more passages over Jordan,* 1.896 one of Eliah, who took his mantle and wrapped it toge∣ther, and smote the waters, and they were divided hither and thither, so that they two went over on dry land.* 1.897 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 past over.

2 In the next place, he remembreth the Sea, meaning the Red Sea, and Gods riding through it, and conducting his Is∣rael through the midst of it,* 1.898 the storie of it is recorded by Moses.

And there are many vvonders in it.

• 1 The danger that Israel vvas in, the Egyptians behind

• them vvith povver and fury to destroy them, the Sea before them to svvallovv them, God opened them a passage through the Sea to save them for the over-taking of their enemies, and to lead them to the next shoar, a wonderfull helpe in extre∣mity of danger.
• 2 Another vvonder,* 1.899 that God rather used Moses and his rod, then his ovvn vvord, 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 magnifie thee in the sight of all Israel,* 1.900 that they may know that as I was with Moses, so I will be with thee.

So the Psalmist saith,* 1.901

Thou leadest thy people like sheep by the hand of Moses and Aa∣ron: It is wel observed of Master Calvine, Ministros simul com∣mendat, quibus tam honorificum munus deus injunxit.

So in the Gospel, Christ hath honored his Ministers, to whom he hath committed the office of the ministry of reconciliation: teaching by them, baptizing by them, binding and loosning 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 di∣viding the sea,* 1.902 so did he also use the service of an East-wind all the night, to drive back the vvaters, 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 naturall causes, seeing this wind was miraculously sent of God to this purpose.

Some enemies of God have slandred 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 lye, for

it is here added, that the vvaters vvere a vvall on both sides of them.

The work it self 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 armie to passe 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 pla∣ces, and twelve lanes, cut out, for the twelve tribes to passe 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,* 1.903 singulis quibus{que} tribubus filiorum Isr. singulae aquarum divi∣siones factae sunt, & propria unicui{que} tribui in mari aperta sit via.

And for proof,* 1.904 he alledgeth the words of the Psalme. 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 Scriptu∣ris divinis religiosum credidi non tacere.

But though this do much advance the glory of Gods pow∣er, yet because it is not recorded in this story of the passage, we need not admit it, and against it I finde, that the place al∣ledged will not carry it through. For the same word which is used to expresse the division of the waters in this story, is used by Moses, in the story of Abraham.

Who by the comandement of God, took a young heifer, a shee∣goat,* 1.905 a ram, a turtle dove, and a young pigeon, an•• divided them in the midst, and layed each piece; one against another.

Here was a division made but into two parts, onely, yet it is said after that, behold, a smoaking furnace, and a lamp of fire past between those pieces: the word is the same 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, yet the division was but into two, no doubt, that story would not have concealed so great an addition to the wonder, so much ser∣ning to set forth the glory of God.

The Lord sufficiently shewed 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, Pharoah and his hoast 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 Aegyptians,* 1.906 and they shall follow them, and I will get me honour upon Pharoah, and upon all his hoast; upon his chariots, and upon his hors••men.

And the Aegyptians shall know that I am the Lord.* 1.907

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,* 1.908 and entised.

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 Aegypt, which they had improvidently parted with to the Isra∣elites.
• 3 Their desire of revenge to punish this flight, and this robbery of the Aegyptians.
• 4 Their error who thought they might passe 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 pur∣pose 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 Mo∣ses, who by art Magick, they say did all this.

But could he by that art work upon the affections, and wils

of King Pharoah, and all his people, to force them after Israel, into the red sea.

The most that we read of Moses, concerning any art in natu∣rall Philosophy, is, that Moses was brought up in all the wise∣dome of the Aegyptians, and no man thinketh that he got all their wisedome from them: how then did not the wisedome of the Aegyptians, at time serve the Aegyptians themselves; when this was done.

6 Another memorable miracle of this passage was, that be∣fore all Israel, had recovered the further shore, the same pas∣sage was safe to Israel, and pernitious and fatall to the Aegyptians, which appeared:

• 1 Because God did not let the waters come together, to hinder the Aegyptians pursuit, but kept them divided, till they vvere all within the verge of the sea, for this God could have done, as it after follovveth.
• 2 That to hinder their journey of pursuit, God turned the pillar of Cloud behind Israel, between them and the Aegypti∣ans, so that Israel led the vvay by a clear light, the Aegyptians follovved them in the dark.
• 3 That their chariot vvheels vvere smitten off in the night, so that they drove uneasily.
• 4 That the vvaters came together upon their consultation to return, and drovvned 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 terrifie you, thus Israel saw what God had done for them; and their eyes, had it desire against their enemies.

All these be things worth remembring.

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 wonderfull, 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 hearts desire, and to satisfie them with water.
• 2 That he made the rock to yield them water, which did not naturally, but by vertue 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 hoast 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 dryed up after Israel, and no shew of any river ever since, vvhere these vvaters ran in dry places, to shevv vvho 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 peo∣ple,* 1.909 exprest 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 hor∣ses 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 wonderfull 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 journeys end, to open them a passage into the promised land through Jordan.

Israel is a type of the Catholique Church of God on earth, and their passage from Egypt to Canaan, is a type of our passage from the wombe 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 onely mentioned three of the most eminent won∣ders 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,* 1.910 whereby he got the name of a Saviour. And th•• Psal∣mist prayeth.

Remember me,* 1.911 O Lord, with the favour that thou bearest to thy people, O visit me with thy saluation.

This was a singular favour, for he saith also, Non fecit tali∣ter, he did not so to any Nation.

That I may see the good of thy chosen,* 1.912 that I may rejoyce in the gladness of thy Nation, that I may glory with thine inheritance.

For this favour of God to his Church is a speciall grace a∣bove his universall protection.

This it is that the Spouse of Christ doth pray for. Set me as a seal on thy heart,* 1.913 and as a Signet upon thine arm.

That wish of the Church then was thus, and is now an Ar∣ticle of Faith: that prayer was then, and now is our Creed.

But much more evidently hath this eternall love of God to his Church in Christ Jesus shewed it self: since Christ our Saviour was made manifest in the flesh; and much more hath it extended, and dilated it self, since he was believed on of the Gentiles; and preached to the world.

For when God once had fitted him with a body, and there∣with 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 worne upon that arm, how we are ingraven in the Palms of those hands. For that heart was pierced with a spear, those hands were nailed to the Crosse, 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 wonderfull, passing the love of women:* 1.914 so our Saviour to take upon him this affection in the dearest ten∣derness, 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,* 1.915 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 advan∣tage.

This calls God the God of Israel, and it cals Israel Gods peculiar people: this doth spread the wings of this Hen over all her Chickens, and gathereth them together under the same, it makes them roome in the bosome of God.

2 Another motive vvas the oaths of the tribes, even Gods Word: that is, the covenant of God made vvith Abraham and his seed, for so the Psalmist doth expresse it;

He hath remembred his Covenant for ever:* 1.916 the word that he commanded to a thousand generations.

Which Covenant he made with Abraham and his oath unto Isaac. [ 9]

And confirmed the same unto Jacob for a Law, [ 10] and to Israel for an everlasting Covenant.

And after having briefly surveyed the story of Israels deli∣verance and passage, having recapitulated the comming of Israel into Egypt, the plagues of Egypt, there comming out thence vvith the vvealth of Egypt, the pillar of cloud, the pil∣lar of fire, the Quails, the Manna, the vvater out of the rock, he gives this reason of ad, for he remembred his holy promise,* 1.917 and Abraham his servant.

Of this oath of God, the Authour to the Hebrews,* 1.918 for when God made a promise to Abraham, because he could swear by no greater, he swear by himself, saying.

Surely, blessing, I will blesse thee, and multiplying, I will mul∣tiply thee.

The reason vvhy God bound himself by oath followeth.

• ...Wherein God willing more abundantly to shew unto the heirs of pro∣mise,* 1.919 the immutability of his counsell confirmed it by an oath.

• ...

  This was a great obligation to bind God to this perfor∣mance, neither doth it any vvhit abridge his own liberty, but that he remained Liberimum agens still, for that he declared therein the constancy of his decree, which vvas 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

• 2 Because as I have shewed, that and all other Gods pro∣mises have reference to the obedience of the people, so that God might have cancelled this obligation upon their forfei∣ture thereof by disobedience, if he had pleased, which maketh good the former motive of his own good wil and favour, vvho notwithstanding, their many provocations and rebellions, yet performed this promise.

2 The motive is negatively set down, For here it is exprest vvhat vvas not the cause of these vvonderfull vvater-vvorks, vvas it? vvhich 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 vvhile 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 naturall order of creation, or to suffer supernaturall alteration, for omnia illi ser∣viunt, all things do serve him, vvas God angry vvith the earth vvhen he cursed it after Adams fall, vvhen he drown'd it, after it grevv 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,* 1.920 that he foolishly overweened his power in such a case.

For being to passe his army over the Hellespont, where the sea vvas 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, vvhen he heard thereof, he vvas in such passion at the sea, that he commanded it to be punished vvith three hundred stripes: and he cast in fetters into it to take it prisoner, and caused these vvise vvords to be spoken to it.

O aqua amara, Dominus hanc tibi irrogat poenam, quod eum lae∣sisti, qui de te nihil mali meritus es: te tamen Rex Xerxes, velis, nolisve transmittet.

As wisely, either he himself, or as Herodotus reporteth,* 1.921 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 quarrell, the text saith, to these in∣animate creatures of his, which were so at his command. The Church here doth God right, to confesse 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 no∣tice of thy power, and strength, and favour, in the cause of thy Church. At the comming of God in great Majesty and Glory on Mount Sinai, to give the law, before-mentioned, there was absconsio roboris, the hiding of his strength, God revealed himself then to Israel onely, but these three great won∣ders here confest, 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 shewed, 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 short∣ned, nor his arme weakned, 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 wildernesse, is still as able to succour them in that capti∣vity

against the King of Babel, and all the Chaldeans, so hee sheweth by what faith the just shall live in their banishment.

Namely, by faith grounded on the power and wisedome, 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,* 1.922 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 men∣tioned in my text.

  Come and see the works of God,* 1.923 he is terrible in his doings toward the children of men. He turned the sea into dry land, they went through the flood on foot, there did we rejoyce 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 prayse to God, of love to our neighbours, he that came of purpose into the world to pay our debts hath not wip't off this score, rather he hath set us further in debt.

1 To our brother: if God so loyed us as to send his Sonne amongst us, we ought also to love one another so much the more.

2 To himself: David saith, The loving kindnesse of the Lord is ever more and more toward us: therefore, laus ejus erit semper in ore meo, his prayse shall be ever in my mouth. The com∣ming 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;* 1.924 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 onely an advantage taken by Moses, of a great ebbe occasioned by an extraordinary wind, which comming 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 sheweth how the waters were a wall unto them on both hands.

Again, the waters were divided by an East vvind, but that vvind blows not from that shore, but rather it should have been a Northerly vvind: others imputed this to Moses, as done by magicall arts, vvhich if it had been so, no doubt, but there vvere vvith Pharcah, of his Magitians that could in the lear∣ning of the Egyptians, have vvrought vvith Moses hand to hand.

And surely, that is the reason, that there is so often men∣tion of this vvonder in Scripture, to stirre up all faithfull 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, [Ʋse 2] that we may understand what the Lord hath done in former ages:* 1.925 God himself made Abraham so much of his counsail, for that, because he knew that Abraham would teach his children.

And for that the Sacrament of the Passeover was instituted,* 1.926 for that it might teach their children after them.

For this were the twelve stones set up in Gilgall,* 1.927 to teach the story of the passage over Jordan; and in the New Testa∣ment, the Sacrament of the Lords Supper was instituted in re∣membrance of Christ till his coming: so many as would learn matter enough to fill their mouthes 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 wisedom and understanding to know the Lord and to serve him, and to honour him, for, For him that ho∣noureth me, I will honour, saith our God.

2 This reproveth those that swallow the gratious favours [Ʋse 2]

of God without any relish or tast 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 mor∣row will be like this day, and more abundant: and such sensuall and carnal sons of nature there are that reap benefits, where they never sowed prayers, and gather mercies where they ne∣ver scattered supplications,

3 This chideth the Euchites of our time, [Ʋse 3] that are all for prayer, and they never give God rest from petitious, but like the nine Leapers, when they are healed they never return any thanks.

I have ever commended to you the use of prayer, it is a spe∣ciall part of Gods worship, and God loves both frequent and importunate petitions, but if we part praise from it, and do not joyn 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 shew 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, [Ʋse 4] we must take the pains to search after them; not onely con∣tent our selves with such as offer themselves to our considera∣tion, but we must take delight to look them out, so David;

The works of the Lord are great,* 1.928 sought out of all them that have pleasure therein

His work is honorable and glorious, and his righteousness endu∣reth for ever.

He hath made his wonderfull works to be remembred. [ 4] Which shews that our praising of the name of God is no meritorious act of free-will, 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; [Ʋse 5] It is a glory to God vvhen vve thankfully remember vvith praise the vvonderfull vvorks that he hath done, but it is no honour to him at all vvhen vve re∣port

of him more then he hath done, and put miracles upon him that he never did.

The Church of Rome hath long had a busie hand in these false ascriptions: the golden legend of vvorm-eaten authority amongst them, and their Speculum exemplorum, set forth by John Major a Jesuite in Anno 1607; and Cantipatranus a Domi∣can Friers full Volume of miracles, set forth, Anno, 1605. tell fine tails, ridiculous, even to children, yet the implicite faith of Papists doth svvallovv all for canonicall: vvherein God is dishonored vvith humane inventions, and truth it self vvith lies: their legends of their Ladies of Loretto, and Hales; are of the same coynage: and it is the policy of that Strumpet of Rome to keep this mint alvvays at vvork, to amaze the ig∣norant vvith strange vvonders.

But I say unto them in the vvords of Iob,* 1.929 Will ye speak wick∣edly 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 hereticks: It is, I am sure, the practise of Papists, but thou man of God fly these things; truth is not honored but vvith truth.

2 We must search out, and confesse, the true cause of all the good that God doth to us. [Doct. 2]

It is Aristotles Doctrine in his Elenches, that,* 1.930 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, vvas to try their obedience to him, in a small and easie pre∣cept; forbidding them a thing in it self good, to shew his re∣servation of his own power to awe them. So saith,* 1.931 Saint Gre∣gory.

But Satan tempting the woman to break this Law, and to cast off this light burthen, and easie yoak of God, suggested an∣other

cause:* 1.932 God doth know, that in the day ye eat thereof, then your eys shall be opened, and ye shall be as Gods knowing good and evil: as if God had dealt too sparingly with man in the communi∣cation of his own similitude to him, and had set him that bar to keep him from attaining the perfection thereof.

So Eve deceived her self, for when God gave her Issachar her fift son,* 1.933 she said, God hath given me my hire, because I have given my maiden to my husband,

Wherein she deceived her self, for by adding one wife more to the number of Jacobs Wives, she did violate the state of ma∣trimony, vvhich in the institution; vvas in these words.

I will make him a help meet for him, not helps, and so Adam understood it,* 1.934 for he said; A man shall forsake Father and Mo∣ther and cleave to his wife, not wives; and they shall be one flesh.

Which lest the friends of Poligamie might understand of many wives, Christ citing this place, addeth by vvay of in∣terpretation

And they twaine shall be one flesh, Mat. 10.8.

So Saint Paul understood it,* 1.935 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,* 1.936 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, [ 15] 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 vvedlock, hovvsoever it pleased God to dispense vvith it in the fathers of former ages; but our rule is, quomodo fuit in principio, hovv vvas it at the beginning; for vve knovv, that he vvho had abundance of spirit, could have created many Wives for Adam, if he had thought it fit, and then for the encrease of the seed of man, and the speedy peopling of the vvorld, there vvas more need of Poligamy, then vvas ever since.

I urge the fallacy, here, Non causa pro causa.

So Micah vvhen he had made him gods, and gotten a Priest into his house, flattered himself.

Now I know that the Lord will do me good,* 1.937 seeing I have a Le∣vite to my Priest.

This vvas Idolatry, one of the greatest provocations of God to anger that could be, yet he vvould flatter himself, that this vvould turn a cause of his vvel-doing.

These three examples do sufficiently open our sense, to per∣ceive the cunning of this fallacious suggestion in ourselves.

The Doctrine of merit vvhich the Church of Rome teacheth is a naturall Doctrine, as God said to Cain: If thou do well shalt thou not be accepted: it is true, that God accepteth even vveak services from us, but as vve say, it is more of his courte∣sie then our deserving: if vve call it vvages that he giveth us in revvard, vve over-ween our ovvn vvorks.

And this is a special sin vvhervvith 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,* 1.938 that they should believe a lye.

They believe that to be the cause of their salvation that is not.

The reason of this Doctrine, [Reason.] Why vve must fasten upon the true cause of Gods favour to us is: Because faith not right∣ly grounded, is not faith but presumption.

True faith can find no rest, but in the assurance of Gods goodnesse to us.

God doth many favours to the vvicked here in this life; vvhich he doth not for any love that he beareth to them, but for the use that he maketh of them, to vvhip and scourge o∣thers by them; as for example, God to Ezekiel, Son of man,* 1.939 Nebuchadnezzar King of Babel caused his Army to serve a great service against Tyrus: every head was made bald, and every shoul∣der was peeled: yet had he no wages, nor his Army for Tyrus, for the service that he had served against it.

Therefore, [ 19] thus saith the Lord God, Behold, I will give the land of Egypt unto Nebuchadnezzar King of Babylon, and he shall take her multitude, and take her spoile, and take her prey, and it shall be the wages for his Army,

Because they wrought for me,* 1.940 saith the Lord God.

Here is the King of Babylon doubly rewarded, with successe and victory against Tyrus, with the possession and spoile 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 favor 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 Ba∣bylon did all this.

We see daily, that the vvicked do compasse about the righ∣teous, the poor Church of God bleedeth in many places of Christendome, the enemy proscribeth, imprisoneth, beheadeth, hangeth, cutteth out the tongues, smiteth off the hands of Gods faithfull Servants, and deviseth nevv tortures to make death more terrible and more painfull.

This svvelleth the enemies of God vvith pride, and they impute all this successe against the Church of God, to the love of God tovvard them, and the justice of their cause is main∣teined by the Jesuits, abetments, and acclamations.

But thus, did Babylon prevail against Gods ovvn Israel, for a time, the distressed part of the Church vvhich groaneth un∣der these burthens; doth not hang the head for this.

They knovv that their sins have deserved these rods, they have had the light, and have not vvalked vvorthy of that light, therefore is this evill come upon them, yet let them take courage and say:

Why beastest thou thy self in mischief thou mighty man?* 1.941 the goodnesse of God endureth continually: there is our Selah, the rest of our musique, this is the joy of the Churches harvest.

And great is the profit of this point.

• [Ʋse 1] 1 When vve have found the true cause of Gods favours to

• be in himself, and not in us, we may assure our selves that his mercy endureth for ever, for his gifts and calling are without repentance,
• 2 A greater comfort then this is, that godlinesse hath not onely the promise of this life, but of the life to come also.
• 3 We may rise in comfort a degree higher, to assure our selves, that this favour of God will give us our fruit unto ho∣linesse, for these go together, Gods love to us, and our com∣fort, and hope in him, for this fruit,* 1.942 as the Apostle joyneth them.

Now our Lord Jesus Christ himself, and God even our Father,* 1.943 which hath loved us, and given us everlasting consolation, and good help through grace. Comfort your hearts, and stablish you in every good word and work.

This blessing of the Apostle doth shew, that when the love of God is setled, 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 holinesse.

This I name as the highest step of our exaltation, because this repairs in us the image of God, which is his holinesse, and the true children of God do value this above their eternall life.

For let us see, wherein the weight of the blessing and cur∣sing of sheep and goats doth lye. It is not the gift of eternall life, that is, our happinesse in heauen, but as David saith; in his favour is life: if a damned soul should be admitted to the fruition of all the pleasures of eternall life, without the favour of God, heaven would be hell to him.

It is not the dark and horrid house of woe that maketh a soul miserable in hell, but Gods displeasure: ite maledicti: if an elect soul could be cast thither, and retein the favour of God, hell would be an heaven to him, and his joy could not all the Devils of hell take from him, his night would be turned into day.

The Angels sinned in heaven, and in the place of joy lost Gods favour.

The soul of the Son of God was in hell, and hell was an heaven to it, because God was with him in the valley of the shadow of death, and left not his soul in hell, he took him from the nethermost hell.

3 Doctrine. The truth of God is a good ground.

For faith gathered from Gods oath to the tribes, even his word: he addeth Selah, to shevv that vve may safely rest there.

The reason is because, The Word of God is a sure word, and those things wherein men fail, are not incident to him.

• 1 Whereas men do promise or swear rashly, and without consideration, as David did, when he swore that he would not leave one of the house of Nahall to make water against a wall, God cannot fail that way, because he doth all things with sta∣ble truth, and according to the counsail of his will.
• 2 Men do sometimes vow and swear things utterly unlaw∣full, and most wicked, as Herod did to Herodias daughter, to give her whatsoever she demanded of him, which included the life of John Baptist.

  So there were many that swore they would neither eat nor drink till they had killed Paul, our God cannot fail so far, he loveth righteousnesse, neither shall any evill dwell with him.

• 3 Whereas many promise, and swear, what they mean not ever to perform, as Jacobs Sons in the Covenant, that they made of confederacy with Hamor the Son of Shechem: the Apostle saith: Our God cannot lie.
• 4 Whereas many amongst men, do swear and promise, that vvhich they are never able to perform, therein like the Devil, who said to Christ, Omnia hac tibi dabo, all these will I give thee: God herein cannot faile, for hee is omnipotent, and he doth whatsoever he wil in heaven and earth, & in a∣byssis.

  So then, if the Word of God be gone out of his mouth, we may build faith upon it, for heaven and earth may and shall passe away, so shal not one jod of the Word of God.

• 5 Times may change with men, and he that was rich and able to make good his word, may suddenly be poor and break,

• and fail: but God is without variablenesse, or shadow▪ of al∣teration, all times are in his hand and power.

This serveth for confirmation of faith, [Ʋse 1] for such use the A∣postle doth make of it, who speaking of the Decree and Oath of God, saith,

That by two immutable things in which it was impossible for God to lye,* 1.944 we might have a strong consolation, who have fled for refuge, to lay hold upon the hope set before us, By this faith, the just liveth in Babylon, and in the weakness of their temporall estate they have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and thus they lay hand upon the hope set before them in the word.

Jonah saith, They that follow lying vanities do forsake their own mercie: Vana salus hominis, vain is the help of man: they that go down to Egypt for help, have their woe threatned.

An horse is but a vain thing to help a man; Princes are the sons of men, there is no help in them: the word of God fail∣eth none.

At that Word Abraham will leave his own Country, and go he cares not, he enquires not whether. At that Word Abraham will go three days journy to kill Isaac with his own hands, and will never dispute how the promise of God shall be perfor∣med, That in Isaac his seed should be blessed.

At that Word Peter will let fall his net, against all rules of fishing, and he will forsake the Ship to come to Christ upon the Sea, by the warrant of that Word.

The promises of God to his Church, and his threatnings of sin recorded in the living Book of his word are not antiquate, no age shall ever superannate them, or put them out of full force and vertue.

What if good persons, and good causes do suffer oppressi∣on? the Poet is a Divine in that case, Non si male noster & olim sic erit, informes hyenes reducit Jupiter idem summovit, after foul weather comes fair, though it be ill with us now, it will not be always.

What if enemies of Religion, and Moaths of Common-wealths, do flourish and prosper, and have all things at will,

let it not trouble David, and Job, both of them saw as fair a Sun-shine shut up in a dark cloud, and a world of foul wea∣ther following.

2 This tendernesse in God of his word and oath,* 1.945 doth serve for example to teach us to make conscience of our pro∣mises and oaths; and we may urge the Argument as the A∣postle doth. If God so loved us, we ought also to love one ano∣ther. So

If God be carefull to keep his promise and oath with us, we ought also to do the like with our brethren.

Here arise two Quaeries;

• 1 Whether it be lawfull to swear at all,
• 2 Whether all oaths must be kept.

1 An liciat jurare? is it lawfull to swear?

An oath is, a calling of God to witnesse in such things as cannot otherwise be assured, and it is of tvvo sorts.

• 1 Assertorie, when we do call God to witnesse against our souls, if we affirm not the truth: in this case the awe of Gods Majestie, is thought to be such a rule of the conscience, that no man will dare to violate the religion of an oath.
• 2 Promissary, When vve do engage the honour of God, for the truth of our purpose, to performe vvhat vve promise, and vve cast our selves upon his just judgement, if vve be ei∣ther deceitful in our promise, or unfaithful in our performance.

This may ansvver the first Quaere, for this doth declare that an oath doth serve,

• 1 For the glory of God,
• 2 For the good of our Brethren.

1 The glory of God, for it shevveth him,

• 1 To be present amongst us, and privy to our ways,
• 2 To be a God of Truth;
• 3 To be a God of justice to punish unfaithfulnesse.

2 It sheweth that we by sin have lost our credit, and there∣fore God doth engage himself for such as swear aright.

2 It serveth for the good of our Brethren,* 1.946 for it is the end of all strife.

I wil not enter into the lists with the Anabaptists, to confute their weak arguments against the lawfulnesse of an oath, you hear it warranted by reason, and examples grow thick in the book of God to justifie it.

2 Quaere, Whether every oath be to be kept.

To that we answer in a word; every lawfull oath is to be kept, so is every lawfull promise.

If a man vow a vow unto the Lord,* 1.947 or swear an Oath to bind his soul with a bond, he shall not prophane his word, he shall do ac∣cording to all that proceedeth out of his mouth.

Every oath and every promise engageth our faith, that is our fidelity, and so it is a bond upon our souls, and though it it be to our hinderance we must not break.

Remember how the breach of the oath of the Lord, made by Joshua, and the elders of the people to the Gibeonites, smarted in the house of Saul.

Zedekiah had engaged himself by oath to Nebuchadnezzar, an heathen King, and brake, and rebelled against him: in∣deed, it was before the doctrine of Rome was afoot: Fides non est servanda cum haereticis, no faith to be kept with hereticks: But here the Prophet, Shall he escape that doth such things? Or shall he break the Covenant and be delivered?* 1.948

And after saith God:

As I live, surely mine oath that he hath despised,* 1.949 and my Cove∣venant that he hath broken, even it will I recompence upon his own head: For he said;

He despised the Oath by breaking the Covenant, (when lo,* 1.950 he had given his hand.)

A lawfull promise and oath hath three notes to justifie it.

• ...Truth,
• ...Righteousness,
• ...Judgement.* 1.951

1 In truth the heart joyning with the Author.

2 In righteousnesse seeking, Deo & proximo servire, serve God and our neighbour.

3 In judgement: it is deliberation and advice.

4 Doctr. God declareth his power sometimes openly to the comfort of his Church, and the terrour of the enemies thereof, gathered from these words.

Thy Bow was quite naked: for as before there was abscontio roboris, the hiding of his strength, when God revealed him∣self to his Church onely upon Mount Sinai, so there was now revelatio roboris, a revealing of his strength; when he had made his Bow quite naked.

1 For the setling of his Church in obedience to him, [Reas. 2] so saith the Psalmist, after commemoration of the wonder: All works of God done for Israel.

That they might keep his statutes,* 1.952 and observe his Laws.

2 For the glory of his name, [Reas. 2] that he might fill the mouthes of the faithfull with his praise, and this effect it wrought with Israel a while, for when God had done great things for them.

Then they sang his praise.* 1.953

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 notwithstand∣ing the manifestation of his power to them, do start aside, and rebell against him; so doth the Psalmist taxe them: where repeating the manifest and naked bow of God revealed to them, it is the burthen of his song. Yet they sinned more against God by provoking the most High in the wildernesse: he repeateth more of his great works,* 1.954 and addeth;

For all this they sinned still, and believed not, for all his wondrous works: [ 32] he repeateth more, and saith,

Yet they tempted and provoked the most high God, and kept not his testimony, [ 56] &c.

5 To instruct posterity that should succeed them. [Reas. 5]

That the generation to come might know them, even the children which should be borne,* 1.955 who should arise and declare them to their children.

That they might set their hope in God, [ 7] and not forget the works of God, but keep his Commandements. This is the way to keep the bow of God still naked, that all the ends of the world may see the salvation of our God.

God layeth his Bow quite naked in the sight of the world,

that the Egyptians may see that God fighteth for Israel against them, and may fly from them, that the world may see that all their consultations against the Church shall faile of successe, and it will turn to bitternesse in the latter end.

You may easily discerne how all this is directed to our in∣struction. [Ʋse.]

To awake us to a consideration of the revealed power of God, for if God shew it, it is, that we may see it, [ 1] it was the cause of Israels so many rebellions.

For, whereas God did so great things for them,* 1.956 That they might not forget his works.

They forgate his works and his wonders that he hath shewed them; and that made them children of disobedience.

To direct to the right use of this mercy of God, [ 2] which is as you have heard.

• 1 In respect of God, to give him due praise, that he may have the honour due to his name.
• 2 In respect of our selves, to confirme our hope and faith in his word, and in the arm of his strength, believing that bow, and the whole quiver of arrows belonging to it, is on our side, and we need not fear what man or Devil can do against us.
• 3 In respect of this life, that we passe the time of our dwelling here in fear, living in the obedience and service of this Almighty Maker and preserver of men, by keeping his sta∣tutes, &c.
• 4 In respect of posterity, that we leave them our good ex∣ample, and the light of our knowledge to instruct them in the wonderfull works of God, that generation may praise him to generation and declare his power.
• 5 In respect of our enemies, that they may see and know whom we have trusted, and may know that our help is in the name of the Lord, who hath made heaven and earth: so that we shall not need to fear their bow, nor their arrows, upon the string ready to goe off against us, there is a Bow on our side, and an arme to weild it.

Verse 10. The mountains saw thee, and they trembled, the over∣flowing of the water passed by: the deep uttered his voice, and lift up his hands on high.

THese words have reference to the former wonders of Gods works, in which the Holy Ghost Poetically, and Rhethorically doth give life to things in-animate, to ex∣presse their yielding and giving vvay to Gods extraordinary operations, some understanding that; For such impression did the power of God make in the everlasting mountains, as he calleth them before, ver. 6. and in the perpetuall hils that they gave way to his people, as if they had seen God himself, and that the feare of God had been upon them to make them tremble.

The like Poeticall streine we have in the Psalmist: What ailed ye mountains that ye skipped like ramms,* 1.957 and ye little hils 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 extra∣traordinary motion of the waters, leaping and skipping like Sheepe.

Therefore here is added, the over-flowing of the wa∣ter passed by, that is, it did not over-flow the way of the Isra∣lites, but bestowed it self 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 hils, did give restimony of their yielding to the almighty power of God in his working, though contrary to their nature.

This exposition of these words I imbrace, 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 then need, when some more literall 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 Mo∣ses saith,

And mount Sinai was altogether on a smoak,* 1.958 because the Lord descended upon it in fire, and the smoak thereof ascended as the smoak 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 Ca∣naan, neer to the river of Arnon, which suffered a violent earth∣quake at the time of the entring of Israel into Canaan, but that is an Apocryphall 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 lift∣ing up of hands.

These things are familiar and frequent all the Scripture through, especially in the poeticall part thereof, as I have shewed.

The senslesse and livelesse 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 universall machine and frame of the world, and in e∣very perticular member and part thereof, serving Gods gene∣rall providence: that which we call miraculous and extraordi∣nary, is the perticular will of God upon occasion, declered out of his singular and speciall providence.

In both these, all creatures whatsoever do so serve him, as if they knew what they did. The Centurion did not keep his ser∣vants in better awe, and had them not so ready at his com∣mand, as God hath his creatures, their nature is subject to rule, and that so as fire shal burne 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 haile as watry substance shall mingle with fire in the same shoare, 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 one∣ly 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 wisedome 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 coe∣lo & in terra, & in omnibus abyssis.

The right of Creation without which nothing had any be∣ing, 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 walkt, 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 unworthinesse; for things with∣out life owe lesse to God for creation then things animate, much lesse then 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 leprosie of Gehezi runneth in all his posterity.

It is our shame that all things else do serve him, onely men and devils the corrupters of men stand out and rebell.

And this maketh God cry, Hear O Heavens! and hearken,* 1.959 O Earth! I have nourished, and brought up children, and they have re∣belled against me.

Why doth God make his complaint to the Heavens, and to the Earth, or why doth he call them to witnesse against Israel his people? but to signifie that creatures without life shall condemne the disobedience of men, even of Israel, the people that God hath chosen to himself.

And truly, when we do look out of our selves upon these things, as David saith, When we consider the Heavens,* 1.960 the worke of thy fingers, the Sun and the Moon, with, &c.

What is man that thou art so mindfull 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 mindfull 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 hatefull or hurtfull 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 goe from the example in my Text, to teach you what we are, for by originall generation we runne like Jordan in a full and swift current, into the great and wide Sea of the world, and there we loose our selves in those salt waters.

Sometimes as Jordan in harvest times, that is, in times of our plenty and fulnesse, and when we have ease, and whatsoever our heart desireth, we do overflow our banks, and exceed all measure.

But when the Preists 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 recoile 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 winde and tyde: re∣ligion 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 whatsoe∣ver 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 soales 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 shoare, 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 ex∣amples of all creatures, who in their severall kinds do his will, according to the generall Law of Creation, and the perticuler law of speciall dispensation.

In the Sea, the winds and sea obey him.

This serveth to teach us to passe the time of our dwelling [Ʋse 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,* 1.961 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.* 1.962

This filleth all that think of it with a reverent fear of Gods 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, [Ʋse 3] who make na∣ture 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 cloaths on their backs, their shooes on their feet for wearing, for forty years?

Did nature raine Manna, and bring in the Quails, and feed the people till they came to the corne 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 encrease of our faith, [Ʋse 4] for we have good cause to cast our care, and fasten our trust upon him, who not onely 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 helpe, as Abraham did when he was com∣manded to kill the son of the promise. The very captivity of the Church hath had that comfort in the greatest terror there∣of, so the Psalmist saith,

• 1 That God suffered no man to do them wrong, but re∣proved 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 Jaylors.

Upon comfort of which confidence, Job protested that, Though he kill me,* 1.963 yet will I trust in Him.

This assureth to us all the promises of God, which the Apo∣stle 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,* 1.964 nor the deadnesse of Sarahs wombe.

He staggered not at the promise through unbelief, but was strong in faith, giving glory to God.

And being fully perswaded, that what he had promised, he was a∣ble also to perform.

And therefore it was imputed unto him for righteousnesse; 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 Palati∣nate under proscription, the Prince thereof in exile: Our helpe is in the name of the Lord.

All these will faint, except they believe verily to see the goodnesse of God in the land of the Living. Sweet and full of comfort is the example of Gods people, to whom it was pro∣mised, even when they were in captivity in Babylon, they had hung up their Harps upon the Willows, and sate weeping by the rivers of waters.

Thus,* 1.965 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 mountaine of the Lord of Hosts, the Holy Moun∣taine.

Thus, [ 4] saith the Lord of Hoasts: there shall yet old men, and old women dwell in the streets of Jerusalem, and every man with his staffe 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 Hoasts, if it be mervellous in the eyes of the remnant of this people in these dayes; should it also be marvel∣lous in mine eyes, saith the Lord of Hoasts.

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 downe, to visit the distresses of his faithfull 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 vaine, his labour which is, opus Do∣mini, 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 bloud, 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 glit∣tring spear. 12 Thou didst march through the Land in indignation, thou didst thresh the heathen in anger. 13 Thou wentest forth for the salvation of thy people, even for sal∣vation with thine Anointed: thou woundest the head out of the house of the wicked by discovering the foundation to the neck. Selah. 14 Thou doest strike through with his staves the head of his villa∣ges, they that came out as a whirlwind to scatter me, their re∣joycing was as to devoure 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 Gods sake, whose wonderfull 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 Ci∣ty, therefore five Kings do make war against Gibeon to smite it. The Gibeonites send to Joshua for succours, Ioshua according to his oath of confederacy with them came from Gilgal, he, and all the people of war with him,* 1.966 and all the mighty men of va∣lour, he gave the assault to the five Kings and their Army, he discomfited them, and made them fly.

Then the Lord rained stones from Heaven upon them:* 1.967 there were more that died with the hailstones, then they whom the children of Is∣rael slow with the Sword.

Then spake Joshua to the Lord,* 1.968 in the day when the Lord delive∣red 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 stil,* 1.969 and the Moon stayed untill 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 goe down about a whole day.

And there was no day like that before it nor after it,* 1.970 that the Lord hearkned 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 remembred were past, more then 700 years.

Habakkuk doth well to remember this, for of all the mira∣cles 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 Battail, and the faithfull witnesses of Hea∣ven

(so the Sun is called) staid his course to bear witnesse 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 severall sphear wherein they move, for these be their habitations, and note that they both stood stil, 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 Caelestiall 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 Empericks, and Journeymen in that excellent Science of Astronomy have of late revived in their Almanacks, 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 cleer evidence of this text, which tels 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 Gods application of himself, to humane capacity, doth make figures

in story where is no need, and maketh David a man of small judgment 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 Bridegroome comming out of his cham∣ber, and rejoyceth, 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 shewed in our opinion of the Suns motion, not in the truth thereof.

Greater secrets then this are revealed in holy Scripture, which are against the vouchie of the outward sense, or the rationall 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 Is∣rael, by shining arrows and glittring spears, he meaneth not onely the arms of Israel his people, but the apparent demon∣stration of his owne miraculous and extraordinary power de∣clared in this war;

For you heard in the story, that God cast down great stones from Heaven upon them, which slew more then Israels sword did.

These were arrows of God, and his spears with which he fought for Israel, they are called bright and glistring both.

• 1 Because the Sun-shining upon these great hailstones reflected a dazeling light from them, as experience telleth us, both in snow, ice, hailstones, and all waterie bodies.
• 2. And because in this judgment, 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.

Onely, 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. Montauus, also upon these words, saith, Solem & 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 terrours of heaven, and the voice of God, it followeth.

[Thou diddest march through the Land in indignation, thou diddest 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 pos∣session thereof by marching through the land, and by thresh∣ing the inhabitants thereof.

Thus the Church confesseth.

We have heard with our ears, O god, our Fathers have told us,* 1.971 what work thou didst in their days, in the time of old.

How thou didst drive out the heathen with thy hand, and plan∣tedst 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 arme 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 expresse 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 sal∣vation with thine annointed.]

The cause why God put himself into this quarrel was the pre∣servation of his people, where Israel is twice call'd the people of

God, which must be understood of the adoption of grace, for by right of creation all people of the world are Gods people.

This was Israels glory, and it was also their safety, that they were Gods people, and how they came to be so, Moses will tell.

The Lord did not set his love upon you,* 1.972 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,* 1.973 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 wentest forth with thine annointed.

Which Mr. Beza doth understand of David, and so maketh a long stride from the conquest of Canaan, to the reigne of David, and from these victories to Davids 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 conti∣nued, and they that are before called Gods people, are here called Gods annointed: for wheresoever there is election, there is unction, and we may say of Israel, that God annoin∣ed them with the oile of gladnesse above all their fellow na∣tions, for David saith; Non fecit taliter.

I am sure the Seventy read and understand the text thus, for they read, that God went forth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Latine reading is, Cum Christo tuo, and the originall He∣brew is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 confesse, that this hath reference to Christ, and includeth all the favours of God declared to Is∣rael; from their coming out of Egypt to the last mercy shewed to them, to have come to them, non nisi interposito Mediatore, not without a Mediatour.

But he addeth, that the promise of Christ did more cleely appear, and was more manifestly revealed in the reigne of David then before, which might give comfort to the Church in distresse, that makes Master Calvine go so low as Davids reigne, to apply these words.

But the next words shew, 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 anoint∣ed, that is, with Jesus Christ, to save his people, and there is the the life bloud of all the comfort in this whole Psalme 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 wise∣dome 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 extirpa∣tion of the Inhabitants of this land.

It was Edoms cry against Jerusalem, Rase it, Rase it: the Margent: make bare even the foundation thereof,* 1.974 as before you heard, out of Psal. 44.

Thou hast cast out the Nations, and placed them in: It follow∣eth.

[Thou didst strike through with his staves the head of the Vil∣lages.]

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 onely to their walled Towns, and defenced Cities, but even to the Vil∣lages 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 Israels conquests, so it may have a more perticular 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 safe∣ty, proved a prison for their forth-coming, and Joshua sent men to roule great stones to stop the mouth of the cave till he had finished the war,* 1.975 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 owne staves, and that cave which the Kings chose for their safety was first made the trap to catch them, then the prison to hold them fast, and at last, the sepulcher to bury them.

Yet more perticular reference may it have to the con∣quest of the Midianites,* 1.976 for in that battail the Lord decla∣red his strength for Israel mervellously, for he said to Gi∣deon their Captain.

The people that are with thee,* 1.977 are too many for me to give the Mi∣dianites 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 Grashoppers for multitude,* 1.978 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 signe was given by Gideon, every man brake a pitcher of earth that was in his hand, and held their lamps in their left hands, and their trum∣pets in their right hands to sound withall, and cryed, The sword of the Lord and of Gideon, and they stood every man in his place.

And the Lord set every mans sword against his fellow through∣out all the hoast.* 1.979 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 whirl-wind to scatter me, their rejoycing 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 whirl-wind in an army to destroy them.

Their secret comming to devoure the poor, it is well ex∣prest in the story.

And so it was when Israel had sowen,* 1.980 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,* 1.981 and destroyed the encrease of the Earth, till thou come to Gaza, and left no sustenance, neither Sheep, nor Oxe nor Asse.

Here they assaulted them secretly, by sudden incursions upon them, and they came out as a whirl-wind 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 at∣tending upon the wars of the Lord, doth further confirme 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 onely nature, whether he guide them by his or∣dinary providence, or by his speciall dispensation of extraor∣dinary power.

It teacheth that God is above all second causes, [ 2] so that his reveale determination of means, for his operations do not bind him, but his Non obstante, often inter-curreth by vertue of his prerogative.] To expresse him absolute Lord of all, [Reas. 1] ru∣ling all things by the word of his power, that he may be both trusted and feared above all.

To divert us from the over-weening of our fellow crea∣tures, for many Nations having observed the good that the Sun doth on earth, have worshipped the Sun, and some Lu∣natiques have as wisely worshipped the Moon, others have adored some speciall Stars, as the ascendents in their nativities.

The Aegyptians in respect, as is thought of the great pro∣fit that came of kine, did worship a living bullock, or calfe, and of them the Israelites learned that Idolatry.

Herodotus tels how Cambyses comming with his conquering forces into Aegypt,* 1.982 saw the Aegyptians 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 scorne of the Aegyptians: O Capita nequam hujusmodi Dii existunt, carne & sanguine prae∣diti, & 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 its because they were Be∣nefactors to the Church. And after for their sakes, their ima∣ges 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 some∣times 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 com∣fortable, 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, Ornamen∣tum 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 quickner of all living things.

Three most memorable evidences of Gods 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 dyall of Ahaz in the days of Hezechiah,* 1.983 10 degrees, And the miraculous E∣clipse at the death of Christ. And Christ foretelling the end

of the world, saith that, The Sun shall be darkned,* 1.984 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 naturall bodies, caele∣stiall or terrestiall to be contra naturam, against nature,* 1.985 quomo∣do 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 justifie the lawfulnesse 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 possesse Gods Israel, of their own land, which God had given them, this is the war∣rant of policy.
• 2 It was against Idolaters, whom they were sent to de∣stroy: 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 Common-wealth, or Gods 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, [Ʋse.] as St. Austine saith, are called, Monstra ut a Monstrando, so they are called portenta à portendo, & prodigia à porro dicendo: therefore let us see what they shew, and what they teach us.

1 They teach us the great Comandement 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 Israels peregrination, and is there used to move obedience.

And we cannot make a bettter use of our frequent Com∣memoration of the manifold mercies of God to us, then to stir up our selves to serve him: so Christs 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 glorifie God for the good we receive by them: honour is onely due to him that implyeth them.

Take heed of Idols, take heed of superstition, let not ano∣ther 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 pretious stones that re∣flect the light of the Sun more then others doe: vve 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 ho∣nour of the gift, of every good and perfect gift, who is the Fa∣ther of lights, and we do him wrong if we draw any of our fellow creatures into the communion of his glory.

3 Let me adde this for caution, let not our thoughts be so ravished with the contemplation of Gods extraordinary pow∣er, sometimes expressed in the service of his creatures, as that we do neglect his ordinary providence: which in true judge∣ment is more admirable.

It is Saint Austins note, Quae sunt rara, sunt mira: But he saith, it is more admirable to behold so many faces so unlike in forme, feature and proportion, yet we do more wonder to see two faces alike.

It is not so admirable in true judgment 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 loose nothing by his extraordinary lightnings of Power, and flashes of Pre∣rogative.

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 enquire 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 stil whilst Joshua did fight for the Gibeonites, because Gods oath had bound Israel to them is confederacy.

I cannot doubt, but the Son of righteousnesse, the Captain of Gods guards, the Lord of his Hosts; will cover their heads in the day of battail, that fight for the oppressed Church of God, their brethren, the professors of the same faith, the wor∣shippers 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 Gods promises made to his servants.

He had promised Joshua to magnifie him in the sight of his people, and the blessing of the people on Joshua was onely, the Lord be with thee, as he was with Moses.

So he was in the division of the waters of Jordan,* 1.986 so was he in the conquest of Iericho 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 Mo∣ses himself, and would let no man know where he was buried, to prevent Idolatry.

The Devil, no doubt, knew the place; that was the quarrell between Michael and the Devill, about the body of Moses; for the Devil would faine have discovered where it was, to have mis-led 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 judge∣ments

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;* 1.987 for if God declare by these signes that he fighteth for Israel, as it is said upon this signe, 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, [Ʋse.] vve learn to know vvhatsoever alterati∣on the vicissitude of time maketh on earth, yet, thou Lord art the same, and thy years do not fail. Therefore, as David saith, Put not your trust in Princes, nor in any son of man, for there is no help in them: there is help by them, but it is not in them: our help is in the name of the Lord who hath made heaven and earth.

2 This shevveth the perpetual course of Gods favour to his Church, [ 2] the faithfull servant of God, Moses dieth, but the spi∣rit that God put upon Moses survived him,* 1.988 and rested upon Joshua, he was consecrated to that imployment.

• 1 By Gods own election and designation.
• 2 By the imposition of Moses hands, and the devolution of some of his honour upon him.
• 3 By Gods own gift of the same spirit that vvas upon Moses.

Thus vvhere God loveth a poople, the favour of God runeth in a full stream in the Chanel of his Church.

3 Seeing this constant truth of God in his gratious pro∣mises to to his Church, hath reference to our obedience: this much teach us to obey and serve our God in all things, that his sun may shine upon our Tabernacles, and that vve may an∣oint our paths with butter; for as David saith, No good thing will he with-hold from them that serve the Lord.* 1.989

He hath shevved his people vvhat they shall trust too, bles∣sings and cursings, life and death.

3 Doctrine. This also teacheth us, as the Apostle doth. The

effectuall fervent prayer of a righteous man prevaileth much.* 1.990

He proveth it by the example of Eliah, who though he were a man subject to the like passions, as we are, he prayed earnestly that it might not rain, and it rained not on the earth in three years, and six moneths.

And he prayed again, and the heaven gave rain.

So this example of Joshua praying, is a full example of the effectuall power of prayer, these examples, as that also of Moses praying upon the Mount, when Joshuah fought with Amalek, do all seeme to prove the force of prayer.* 1.991 And great reason there is that this should be effectuall with God.

1 Because there is no service that man can perform to God, wherein he doth so much part with himself, and even lay him∣self 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 them∣selves, they know and confesse him the faithfull Creatour, the mercifull redeemer, the gracious preserver, the bounteous rewarder of men. And they know themselves to be but men, that is indigent and needy, having nothing but what they receive from his hand, and of his free gift, immerent, deserving none, not the least of his favours.

Which two considerations do serve to humble us, and to honour him.

We finde in Scripture watching and fasting often joyned with prayer, as outward means to tame and subdue the flesh, that it may be the lesser able to resist the power of the spirit, for the spirit is willing in the servant of God, but the flesh is weak.

2 There is no part of Gods worship that hath so many pre∣cepts to impose it on us, as prayer hath in both the Testa∣ments, none that we have so many examples of great successe and prevayling with God, none that we have so good means to perform as prayer: none that hath so many promises made to it in holy Scripture.

1 For precepts,* 1.992 so soon as God had established him an

house for his publique worship, he commanded it to be called an house of prayer to all nations.

Solomon dedicated that house to God by prayer, it is Gods own Word, seek ye my face, it is the Churches answer. Thy face, O Lord, will I seek. And Christ our Saviour often in the gospel, the Apostles after him enjoyns it.

2 For example we have Abraham,* 1.993 Isaac, and Jacob, Mo∣ses, David, Solomon, Hezekiah, Eliah, Manasseh, Nehemiah, Job, Samuel, Daniel: all the Prophets, all the holy men, Christ, his Apostles, all with admirable successe,

3 For means,* 1.994 Christ taught us to pray, shewed us the way to the Father, in his mediation, and by his name.

And the spirit which Christ left in his Church helpeth our infirmities.

Christ hath comprehended all in a few words,* 1.995 Whatsover you shall ask the Father in my name, it shall be given you.

Ask and receive, that your joy may be full petite, quaerite, pulsate.

These great examples of successe do all seem to stirre us up, [Ʋse] to the performance of this part of Gods worship both.

• 1 In obedience to the Commandement of God, who hath imposed this duty on us, whose Commandements are mighty and ought not to be light layed.
• 2 In an holy ambition of the best graces of God vvhich are this way obteined of him.
• 3 In an humble love to our God, to whose presence and conference we come by prayer.
• 4 In an holy imitation of those great examples, vvhich are so frequent in Gods faithfull ones, in the double Testa∣ment of God.
• 5 In a thankfull use of the means by God ordeined to faci∣litate this service, that we receive not the grace of God in vain.
• 6 In a confident faith in Gods gratious and free promises, vvhich are yea and Amen.
• 7 In an humble sense and feeling of our ovvn vvants, and the necessities of our brethren, for so vve do exercise both our piety to God, and our charity to our selves and our brethren.

But this discourageth many,* 1.996 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,* 1.997 that great and extraordinary exam∣ples of the successe of prayer are but thinly scattered in the Book of God, to shew the power of Gods Ordinance.

Neither may that be a rule to us, that prayer is not of force as it hath been, because we do not see such great effects there∣of, 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 ex∣amples to confirm faith, but to us that live in the cleer light of the gospel, to whom Christ is made manifest to be our inter∣cessor, this may seem to strengthen faith.

If God did hear the prayers of his faithful owns, and answe∣red them by miracles, they had speciall warrant to demand those things at the hands of God.

We have no such warrant, but look wee what we may pray for, and we shall finde that God doth answer us with success.

• 1 That the name of God may be hollowed, doth not every faithfull servant of God place his trust in this name? doth he not praise it for all things?
• 2 That the Kingdome of God may come; Is not this King∣dome 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 comming 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 faithfull soul spend it self 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 remis∣sion of our sins?

Doth not he in temptations save us from the evill one that seeketh our destruction, and maketh them the exercises of our vertue, and are directed to the dilapidation of our faith?

We may aske 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 neg∣lect of the dutie, 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 mis∣carry.

Much more if we do ask any thing at the hands of God, which is not lawfull.

But let us aske 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 successe 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, contein 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?

Conteining,

• 1 His martiall march through the Land.
• 2 His conquest of it,

1 His March.

Thou didst march through the land in indignation; which tea••h∣eth us;

That in all wars God is Lord of Hosts, [Doct.] and generall of all the Armies teat fight in his quarrel.

This was assured to Joshua by a Vision, for

It came to passe when Joshua was by Jericho,* 1.998 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 Captaine of the hoast 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 Angell 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;* 1.999 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.* 1.1000

The reason is, because war is one of the rods of God, where∣with he doth scourge the sinnes of men. For thus, saith the Lord God.

How much more when I send my four great judgments upon Jeru∣salem: the first of them is the sword.* 1.1001

Who can manage the judgments of God but himself, and therefore when wicked persons are imployed by him to punish sinners by the sword, he confesseth, the service done to him as in the case of Nebuchadnezzar, King of Babel against Tyrus.

I have given him the Land of Egypt,* 1.1002 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 battail.

These were Gods wars by which Israel was setled in the land of Canaan, and they were the wars of God, by which Israel was led away captive into Babel. you heard God him∣self say so.* 1.1003 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 indig∣nation.

This teacheth us wheresoever we see the sword of God abroad in the world to smite, [Ʋse.] to confesse it to be Gods soare judgment, without whom no man could draw a sword, or lift up his arme in the world,

God brought in his Israel by the sword, and by the sword he carrieth them out of Canaan,* 1.1004 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 suppresse the injuries of oppres∣sours, they must commit their cause to the Lord, and seek their strength from him, and depend on him for their successe.

But as God is the author and manager of all wars, so is he the speciall protectonr of those that he hath separated from the world to be his Church and peculiar people, as in the story of Israels passage you have heard.

In this war, God did march before his Israel against the in∣habitants 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 rose up against us, they had swallowed us up, &c.

Then is God a speciall protectour, 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 pos∣session, by their own arm, neither did their own arm save them,* 1.1005 but thy right hand and thine arme, &c.

The distressed have a speciall warrant to call upon God, and it was the voice of the Church, when the Arke removed to say, Exurgat Deus dissipentur inimici ejus: let God arise, and let his enemies be scattered.

God is mercifull 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 happinesse 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 then 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 shal 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 Chald••ans to cast them out, he that fought for them to give them their land, now fighteth a∣gainst them to carry them captives out of the Land.

It is the indig••ation of God that maketh this change, and it is their sin that thus provoketh him.

Yet they look back in their captivity and comfort them∣selves with the remembrance of Gods former protection.

Sin hath made this change: are we more in the favour of God then Israel was, or have we sinned lesse then they did, that their evils should not come on us.

Surely the sins of our land, are both many and hainous,

the double edge of the word which is drawn and used against them, doth not draw bloud.

Nullus sequitur de vulnere sanguis.

The course that is taken for reformation is preposterous, for men look without themselves, and complaine of the faults of others, and would faine amend their brethren, but the right way is: Let every one strive and labou•• to amend one.

And all that say, Let not this evill come upon us; not the sword, not the pestilence, not famine: let them be tender that no evill 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 exprest 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 layes about him, and they teach us, that

It is a fearfull thing to fall into the hands of the living God, for he is known by executing judgement, and the heathen are pu∣nished in his sight.

True, that he is patient, and long-suffering, even toward the heathen that know not God; long did the cursed seed of Cham possest the land of Canaan, and God deferred their pu∣nishment 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 judgment,* 1.1006 and where they are found, what remaineth but a fearfull expectation of the fierce wrath of God?

1 The qualitie of the sins committed, if they be of those crying sinnes which do immediately impeach the glorious Ma∣jesty of God: such as are superstition and Idolatry, which do give the glory of God to creatures; Blasphemy, breach of Gods Sabbath.

Or such as violate humane society, sins against nature, as in the Sodomites, sins of bloud, as in the old world, sins of oppres∣sion,

bribery, extortion, corruption of justice and such like.

These things do put Almighty God so to it, that he saith, How shal I pardon thee for these things?

Shall I not visit for these things saith the Lord,* 1.1007 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 Gods 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 onely have I found righteous before me in this age.

And in Sodome not ten righteous to be found, and in Jeru∣salem 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 yoak.

When sin once covereth the face of the earth, and is grown like a generall pestilence infecting the greatest part, Moses, Job, Samuel and Daniel may pray and have no audience.

3 The impudencie and boldnesse 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 Absolon defiled the Concubines of David in the sight of the Sun, and before all Israel. It is Gods complaint of his peo∣ple.

The shew of of their countenance doth witnesse against them,* 1.1008 and they declare their sin as Sodome, and they hide it not. And again,

Were they ashamed when they had committed abomination; nay,* 1.1009 they were not at all ashamed, neither could they blush.

Thou hast an Harlots forehead, thou refusest to be ashamed.

4 Ostentation of sin,* 1.1010 when men do make their boast there∣of. Why boastest thou thy self in mischief?

Upon which words, Saint Augustine saith, Gloria maligni∣tatis, gloria est malorum.

He saith, it is a foolish boast to glory in evill: for evill is ea∣sily 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 Absolon 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 goodnesse;* 1.1011 how much more to boast of evil.

As wantons boast how many they have defiled, and drunk∣ards how many they have out-drunk.

5 Making a mock at sin: so the Wiseman saith, there be that tosse fire-brands, and say,

Am not I in sport?

All our sins are fire-brands, we need no other rods to scourge us here, no other fewell to enfire us hereafter, then our owne sins: this is, Hilaris insania, to make our selves merry with these, and to set in the chair of the scornfull.

6 Incorrigibility, when the gratious warnings of God do not lead them to repentance: when the angry threatnings of God do not draw bloud of them, when the rods of Gods fa∣vourable chastisement doe not smart upon them. O Lord, saith Jeremy,* 1.1012 Thou hast stricken them, but they have not grieved.

Correction had wont to be the way to reclaime sinners, but when iniquity is come to the full ripeness, God may lay on while he will, they that have not known the way of peace will harden their hearts, as Pharaoh did, and correction will but make them curse, and blaspheme God to his face.

This was the full iniquity of these nations, whom God threshed and wounded, and digged up, and cast out, that he might plant his Israel therein.

And it teacheth us to be wise to salvation, [Ʋse.] 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.

[ 1] Take heed of Idols, Babes, keep your selves from Idols. Idolatry hath growen bolder of later then heretofore, the

Factors of Rome are busie amongst us, trading for proselites but God stirreth up the spirits of his religious servants to soli∣cite the cause of Religion, and the worthies of our land stand up with zealous fervency of spirit for the truth of God.

This is the light of Israel, so long as we keepe the fire of God burning upon our Altars, we shall have hope that God is with us, and that he will give us his blessing of peace.

Let us break off our sins by repentance, that we may turn a∣way the indignation of God from us, let not sin reign in our mortall bodies, that we should obey it in the lusts thereof.

[ 2] Let us take heed that we give not way to sin, either in our selves, or in others, left it over-grow us, but let us examin our own hearts in our chambers, and turn to the Lord. And if a brother by occasion fall into sin, let them that are spirituall, restore him with the spirit of meeknesse.

[ 3] Let shame cover our faces for the evils that we have done, it is no shame to be ashamed of our evils, as there is a godly sorrow, so there is a godly shame, let us say with Job; I covered not my transgression with Adam, by hiding my iniquity in my bosome.

[ 4] Let it grieve us that wee have sinned, and let us not boast thereof, but say with Job, Peccavi, quid faciam tibi: with Saul, I have sinned and done foolishly.

[ 5] Let the remembrance of our sin smite our hearts, as Da∣vids heart smote him, when he had numbred the people, and let us do no more so.

Let the judgments of God make us afraid.

[ 6] Let the corrections of God humble us, and cast us at the feet of God, that he may shew us mercy, and with Paul, let us pray three times, that the Angel of Satan may be taken from us.

Then shall we neither feel the flail of God threshing us, nor the sword of God wounding us, nor the spade of God dig∣ing up, but we shall rejoyce every man, under his own Vine, and under his own Fig-tree.

2 What he did in favour to his own.

Thou wentest forth for the salvation of thy people, even for salvation with thine annointed.

David saith, Truly God is good to Israel.

The everlasting comfort of the Church hath been planted and grounded in the favour of God by the mediation of Jesus Christ his anointed.

For although Christ were not so manifest to his Church before, and in the time of the law, as he hath been in the time of the Gospel, yet he hath been always the hope of all the ends of the world.

The reason is, [Reason.] because Christ is not onely a Mediatour of intercession to pray for us, and a Mediatour of satisfaction to die for us, and a Mediatour of salvation to prepare eternall mansions for us: but he is and ever was, and will be a Medi∣atour also of temporall protection all to keep and defend us from all evils. So that the Sun shal not smite us by day, nor the Moon by night.

For as God created us to his own image, so he fitted to his only begotten Son a body in our image, he was made of a woman, and so soon as his word had made him the promised seed, so soon was he crucified for us, and was the Lamb slain from the beginning of the World.

Then did he take his Church into his bosome, and married her to himself, and they became one body, and ever since his Angels have charge over her to keep her in all her ways, and this must comfort Israel in Babylon, that God vvent before them vvith his anointed, to setle them in the promised Land.

There be no other mercies that vvill tarry by us, but those which God doth vouchsafe us by the means of this Mediator.

He importeth many outward blessings, even to the vvicked, by the means of his holy ghost. For all the knovvledg that they have, all the vvisedome in arts and sciences be the gifts of the holy ghost, but they have no portion at all in the office of Christ, he vvas not anointed for them.

From hence the Apostle doth conclude, that God hath not forsaken the Jevvs, but that they shall be called again, for he saith. Hath God cast away his people? he ansvvereth: God hath not cast away his people whom he foreknew.* 1.1013

The election of grace vvhich made them his, doth confirm them to him forever, and therefore they mention his going

before them with his anointed to assure them, that though they go into captivity and abide a long time there, yet they shall not be left in bonds for ever. For the spirit of the Lord is upon this anointed, to preach liberty to Captives,* 1.1014 and the ope∣ning the prison to them that are bound.

This is now the true comfort of the distressed parts of the Church, which groan under the burthen of oppression, and bloudy persecution.

They cry for the help from men, and no Nation doth suc∣cour them, they weep and pray to God and to his annointed, and, no doubt, but in good time, he wil come down to them to visit them in his mercy, they are Christians, and they carry the name of Gods anointed, his name is in them, and his righteousnesse and truth are their hope and strength.

It is time for thee, Lord, to put to thy hand, for the wicked sons of Belial, the children of Edom cry out against thy Church, down with it, down vvith it, even to the ground.

The Bishop of Rome, abetteth the unchristian shedding of Christian bloud, by his letters, and disperseth his vvhetstones to sharpen the sword of Gods enemies against Gods Church.

Let us say vvith old Jacob; O Lord, I have waited for thy sal∣vation, for thy Jesus.

2 This repetition of salvation. [Doct. 2]

Thou wentest forth for the salvation of thy people, even for salvation, teacheth us.

That God hath taken upon himself the care of the preser∣vation of his Church.

Therefore he goeth before them for salvation, and he doth never leave them nor forsake them.

1 God hath many gratious titles, [Reas. 1] which do assure his love and favour to us.

He is cal'd Jehovah: so we live, move, & have our being in him.

He is callrd by Job, The preserver of men, Saint Paul ad∣deth 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 vve neither stray out of the vvay: nor fall in the vvay.

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 preser∣veth her to him, sine macula & ruga, without spot or wrinckle, and Christ teacheth us to call him our father, so as a father hath compassion, &c.

The Lord is our King of old, he maketh salvation in the middest 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 it self 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 hee 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 aske, to knock, and invocation is one of the marks of Gods chil∣dren.

He that calleth on the name of the Lord shall be saved.

They are called the assembly of Gods 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, [Ʋse] the smart of Gods 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 feare that God hath given him over.

In great losses as of our honours, and preferments of our libertie, of our wealth, of our dear friends: it is some time be∣fore wee can recover from this shaking fit of feare, that God hath forsaken us, and we say:

Why standest thou so far off, O Lord, and hidest thee in due time,* 1.1015 in time of affliction?

But when we remember, thou art with me, it establisheth our footsteps, it strengtheneth our weak knees, and comforteth our sorrowfull hearts, and biddeth us, Rejoyce in the Lord, again, it saith, Rejoyce: so David,

I waited patiently for God: and so he comforteth his soul.* 1.1016 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 perswade us that God is with us, and the rock of our salvation will not fail us.

2 This sheweth that we need not seek further for salvation, [Ʋse 2] then to God himself, and his anointed, seeing they are al∣ways 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 mediatour 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 Commandement 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,* 1.1017 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 vertues, 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 evill.

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 neer 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, [Ʋse 3] for he is not so neer us, but that our selves 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,* 1.1018 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.* 1.1019

As we tender the favourable protection and love of God, let us take heed of sin.

Behold,* 1.1020 the Lords hand is not shortned, that it cannot save, nor his ear heavy, that it cannot hear.

But your iniquities have separated between you and your God,* 1.1021 and your sins have hid his face from you, that he will not hear.

4 Seeing our salvation is of him, [Ʋse 4] onely by his anointed, let us remember that we are called Christians after his name, not onely Christum: Lo, I am with you, and Spiritum Christi, whom I will send you from the father, but we have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the very anointing it self, left and deposited in the Church, as S. John saith.

But ye have an Ʋnction from the holy one.* 1.1022 If we keep this Un∣ction, 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 tempo∣rall estate, and the spirituall 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 wil 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:* 1.1023 there re∣joycing 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 mans sword against his fellow throughout all the hoast, for there he strook them with their own staves, and armed them against themselves to their own ruine.

Wherein consider with me two things;

• 1 Their punishment.
• 2 Their sin.

In the punishment we are taught.

That God in his just judgment 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 them∣selves, and smite one another.

This is that which God threatned against the sinnes in Israel: no man shall spare his brother.* 1.1024 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 to∣gether shall be against Judah.

This was the burthen of Egypt.

And I will set the Aegyptians against the Aegyptians,* 1.1025 and they shall fight every one against his brother, and every one against his neighbour, City against City, and Kingdome against Kingdome.

In the first of these two places, the Prophet doth foretell how the Tribes shall fall out among themselves, and how their greedinesse of wealth and honour shall make them devour one another. For the Apostle giveth warning that we be tender, how we bite 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 confederacie, 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 na∣turall law written in every mans heart by the finger of God, [Reas. 2] Do as thou wouldest be done to.

Wouldest thou bee 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 wisedome 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 trans∣gressours therewith.

The ten Kings in the Revelation, which are the 10 horns of of the beast, that is of Rome.

These at first joyn their forces against the Lambe, and set up the beast.* 1.1026 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,* 1.1027 these shal 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 fulfill his will, and to agree, and to give their Kingdom to the beast, untill the words of God shall be fulfi••••••d.

From whence we gather, that that agreement which is a∣mongst 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-woundings and intestine combustions.

This serveth to settle our judgments, [Ʋse 1] concerning the com∣binations of the wicked against the Church, they are of God, and he hath his secret and just ends therein, either to chasten the errours 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 tryall of his chosen servants.

Therefore, now, that we both hear the news, and see the effects of this new bloudy league to destroy the Church, and to root out the Protestant Religion, whereby much Christian bloud of Innocents is already shed, more is feared: let it establish our hearts, and settle our judgments 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 drosse in our gold, which must be purged, we have not spared one another with schismaticall mouthes and pens to break the peace of the Church, and God in his just judgment suffereth the wicked to prevail against us.

This comforteth the Church against these tempests of fu∣ry, [Ʋse 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 then 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, [Ʋse 3] whose breath is in his no∣strils,

for wherein is he to be trusted? The Prophet Micah saith;

The good man is perished out of the earth,* 1.1028 there is none upright among men, they all lie in wait for bloud: they hunt every man his brother with a not. That they may do evill with both hands earnestly.

The Prince asketh,* 1.1029 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 bryar,* 1.1030 the most upright of them is sharper then a thorn hedge.

And from this consideration of the generall falshood that is in friendship, his caution is;

Trust ye not in a friend,* 1.1031 put no confidence in a guide: keep the doors of thy mouth from her that lieth in thy bosome.

For the Son dishonoureth the Father,* 1.1032 the Daughter riseth up against her Mother, the Daughter in law against her Mother in law, and a mans enemies are the men of his own house.

What shall we do then?

Therefore,* 1.1033 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 comming into the world,* 1.1034 he professeth it, that he came not to bring peace into the world, but the sword.

In which words hee rather expresseth the events and ef∣fects, then the intention and purpose of his comming: for where the light of the gospel doth shine, Father, Mother, Brother, Sister, are but nuda nomina, bare names, where Chri∣stian Religion is not, for the true Gospeller 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 tem∣porall supportation.

Seeing it is here set down as a great judgment of God upon Midian, [Ʋse 4] that they were beaten with their own staves, and wounded with their own weapons.

Let us take notice of this judgment, and take it for a great signe of Gods indignation against us, when we break the

bonds of peace, and Christian charity, byting and beating one another, libelling, and defaming, woorrying one another with suits of molestation, schismatically forsaking the fellowship one of another, and changing publique Congregations into private Conventicles, and forsaking the setled 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 easie way to the enemie 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 stand∣ing 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 extream.

God be mercifull 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 trespasse against the Church of God, devouring of the poor: and that by open violence, comming like a whirlwind in sudden fury against them, and by secret practises to hurt and annoy them: teaching us that,

It is a grievous and provoking sin, [Doct.] openly or secretly to di∣stresse the poor.

There be two words of strong signification here used.

• 1 Scattering, which signifieth their expulsion out of their places, where they dwelt, to go as the Levite did, to get them a place where they can finde 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 be∣come 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 pro∣tector of the poor, and therefore the Psalmist saith. The poor committeth himself unto him, for he is the father of the fatherlesse: so that to distresse 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 perswade com∣passion.

To deal thy bread to the hungry, to bring the poor that are cast out to thy house,* 1.1035 when thou seest the naked to cover him, and that thou hide not thy self 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 ne∣cessary food and raiment, he meaneth not costly, but necessa∣ry raiment, we must be therewith content.

To strip the poor naked, to multiply our changes of rai∣ment, or to take away a whole garment from them, to put one lace more upon ours, this is inhumane irreligious.

To scatter them, that we may have elbow-room enough, and more then needs for our selves, that we may have so much the more to look upon, and lie by us, this is Midianitish and hea∣thenish.

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 rightfull owners, but as mercifull stewards and dispensers thereof, so in the dispensation, they are accomptants to God for the overplus, and he wil call for the inventory, and judg their administration of those things. Understand therfore, 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,* 1.1036 and the gold is mine, saith the Lord of hoasts.

When David gave up all the provisions that he had made for the building of Gods temple, to Solomon his Son, he bles∣sed the Lord, and he confest, saying.

O Lord, our God,* 1.1037 all this store that we have prepared to build thee an house, for thy holy name commeth 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. [Ʋse.]

1 For the rich, let them know their duty to the poor, love is a debt that they owe to them, not an arbitrary courtesie: 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 en∣compass 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 bosomes in their wants, but stretch them forth to relieve their ne∣cessities.

The wise son of Jakeh saith;* 1.1038 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 evill,* 1.1039 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 gos∣pel, it is only charged upon them that are adjudged to hell fire, Esurivi, & non pavistis me, &c. 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,* 1.1040 be you war••••ed,

and filled, notwithstanding you give them not those things which be needfull for the body, what doth it profit?

2 Let the poor know that their God doth take care of them to visite their sins with rods; [Ʋse 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 a∣gainst themselves, and beat them with their own staves, either their own compassing and over-reaching wits shall consume their store, [ 1] or their unthrifty posterity shall put wings upon their riches to make them fly, [ 2] or God shall not give them the blessing to take use of their wealth, [ 3] but they shal leave to such as shall be mercifull to the poor.

Therefore let them follow the Wisemans-counsell. Curse not the rich,* 1.1041 no not in thy bed chamber, let no railing and unchri∣stian bitternesse 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 oppressours, that God sees their affliction, and commeth down to deliver and to avenge them.

3 Rather let this move them to commit their cause to the Lord, [Ʋse 3] for as Tertullian saith:

Si apud Deum deposueris morbum medicus est, si damnum resti∣tutor est, si injuriam ultor est, si mortem resuscitator est.

Let not the fair weather of oppressours 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 hee sought them, and their place was not found.

Here is the exaltation of Christian charity, to blesse 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 con∣sume or devour them.

There was a time, when he that denied Lazarus a crum, begged of him a drop: & qui negavit dare micam, non accepit guttam, and he that denied a crum, had not a drop.

Verse 15. Thou didst walk through the sea,* 1.1042 with thine horses through the heap of great waters.

THese words do end the section, which conteineth a thankfull commemoration of Gods former mercies to his people.

De Verborum interpretatione.

It seemeth to me cleer against all question, that this text hath reference to the wonderfull 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 hor∣ses, and chariots of thy salvation.

The words expresse that miracle very fully and fitly, for where it is said. Thou didst walk through the sea: this hath re∣ference 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 shoare, 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, [ 19] re∣moved, 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, [ 20] and the camp of Israel, and it was a cloud of darknesse 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 neer the other all night.

This story sheweth how God did walk through the sea, even between the two camps.

The power of Gods word went before them, the presence of his Angel went behind them, God himself carried the dark lanthorn, which kept all light from the Egyptians, and shewed a cleer 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 easie.

The summe 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 speciall 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 credite. Ne quis discredat verbo miraculi: doth re∣port a like wonder,* 1.1043 that God intending by Alexander the Great, to destroy the Persian Kingdom, did open the like pas∣sage 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 Alexanders conquests.

Quintus Curtius, who writeth of purpose the life and acts, and death of Alexander, saith no more of it but this, Mare no∣vum itur in Pamphiliam aperuerat: which being ascribed to Alexander himself, doth declare it no miraculous passage.

But Strabo cleereth it thus, that this sea was no other, then such as we have within our own land, which we call Washes, wherein the sea forsaketh the sands at an ebbe, and leaveth them bare and passable, on foot or horse-back, and he saith, that Alexander passed his army through these washes, but being belated, the waters returned upon them before they could re∣cover the shoare of Pamphilia, ut to••o die itur faceret in mare um∣bilico 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 remembred in Scripture as this is, and where

the Spirit of God so often fixeth our eyes and thoughts: wee shall do evill to take them of.

Moses biddeth Israel remember this miracle of their pas∣sage,* 1.1044 What God did to the army of Aegypt, unto their horses, and their chariots, how hee made the water of the Rea Sea to over-flow them.

Rahab could tell the Spies,* 1.1045 We have heard how the Lord dryed 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,* 1.1046 and thy footsteps are not seen.

Thou leddest thy people like a flock, by the hand of Moses and Aaron.* 1.1047

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 ebbe: and that if they were defaced, yet they renewed again. But David saith, that the footsteps of this pas∣sage were not seen: and we need not add any thing to the mi∣racles of God to make them more miraculous.

David, again, remembreth it, saying;

He divided the Sea, and caused them to passe thorough:* 1.1048 and hee made the waters to stand on an heap. The Sea over-whelmed their e∣nemies.

He rebuked the Red Sea also, and it was dryed up,* 1.1049 so he led them thorough the depths, as through a Wilderness.

The waters covered their enemies, [ 11] so that there was not one of them left.

When Israel came out of Aegypt,* 1.1050 &c. The Sea saw that and fled. What ailed thee, ô Sea, that thou fleddest! He divided the Red Sea into parts.* 1.1051 He overthrew Pharach and his hoast in the Red Sea.

Art not thou it, that hath dryed up the Sea,* 1.1052 the waters of the great deep, that hath made the depths of the Sea a way for the ranso∣med to pass over?

Many more are the mentions of this miracle in the book of God, and here we finde it in this Psalme doubly repeated.

Which teacheth us that Gods extraordinary mercies must be often remembred. [Doct.]

For we must consider our God two wayes.

• 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 hide his face from us, and heap up his judgments on us, as Job saith,* 1.1053 though he maketh us, as his mark to sh••ot 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 gratious God and merciful father, taking his Church to himself, and gathering it under his wings, shiel∣ding it against the Sun by day, and against the Moon by night.
  • 2 Propter opera privilegiata, for his priviledged works, especially favours of mercie, 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 ex∣traordinary 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 determi∣nata, to these or these times or ceremonies, or occasions, but that we may worship God alwayes quà Deus, as God; upon speciall occasions quà Benefactor, as Benefactor.

And so the Jews kept the memoriall 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 Germane Protestants do keep a Christian Jubilee every 50 year, for their deliverance from the darknesse of Po∣pery, 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 thankfulnesse to God for the expulsion of that man of sin from us.

We have three Commemorations enjoyned us by high au∣thority, the one is ortus auspicia, so of all, it was called the initium regni, the beginning of the reigne of our Sovereign, whom God sent to settle the religion and peace with his glo∣rious predecessour Queen Elizabeth had so happily and so va∣liantly brought in and mainteined, during her whole reign, and by the providence of God, we enjoy it to this day.

Another is the remembrance of his Majesties 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 good∣nesse of God to our land, in the bloudy treason of the Papists, the mortall 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 forgetfulnesse of that 88 sea mer∣cy, which God shewed 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 Kingdomes have laid aside open wars, yet let God be no loser in the glory due to his name for that deli∣verance.

I will adde another reason, [Reas. 2] why this passage of Israel through the red sea, is so oft remembred in Scripture, twice in this Psalme of Habakkuk, which I gather from the Apostle St. Paul.

Moreover, Brethren, I would not have you ignorant,* 1.1054 how that all our Fathers were under the cloud, and all passed through the sea.

And were all baptized unto Moses in the sea,* 1.1055 and in the cloud.

For this was memorable not onely 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 baptisme continueth therein.

For that is the scope of the Apostle in the beginning of

that Chapter, to shew 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 Sacra∣ments also.

The type and representation of our Baptisme was their pas∣sage through the red sea.

The type of our Lords Supper was the water out of the rock and Manna.

But they and we do all receive the same spirituall meat and drink, that is Christ.

So that this passage over the red sea doth figure our Bap∣tisme, 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 Gods presence: here is Israel, that is, the persons baptized, preserved in these waters, and here is King Pharoah and his hoasts, that is, Satan and our hereditary cor∣ruptions drowned and destroyed in the same waters.

And the Apostle saith, I would not that ye should be igno∣rant of this thing which admonisheth both you and us that are your ministers.

• 1 You, not to be ignorant in those great mysteries of salvation.
• 2 Us, not to leave you untaught or unremembred thereof.

We that preach to a mixt auditory consisting, incipientes, Abcedaries in religion, who are not yet out of their first ele∣ments, which the Apostle calleth the doctrine of beginnings.

And some few proficients, who also have their measures, not all of equall growth, but some few, as much better grown then others, as Saul was higher, then all the rest of the people, must as well give milk with the spoon as break bread, and di∣vide strong meat, and, me thinks, there be two places that di∣rect 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 pre∣cept upon precept,* 1.1056 line upon line, line upon line, here a little and there a little, in which words.

The matter of our preaching is exprest in two words,

• 1 pre∣cept

• which teacheth us what to do.
• 2 line, which exemplifieth doctrine, and serveth as a copy to write by.

And again, the manner of our preaching is declared profitable, if the same things be well taught, till they be well learned.

And this is modicum ibi, modicum ibi, here modicum not too much at once, for oppressing the spirituall stomack: and here is ibi and ibi, ibi amongst the proficients, and ibi amongst the incipients.

2 That of St. Peter. Wherefore,* 1.1057 I will not be negligent to put you in mind of those things though ye know them.

Yea, I think it meet, so long as I am in this tabernacle, to stirre you up by putting you in remembrance.

This sheweth the use of often repetitions of such things as we ought not to forget, for it is not enough to have light in our understanding, there must be also zeal in our affections, Re∣ligion in the head is speculation, in the heart affection, in the hand action.

If we do our duty thus, as we are directed, it must be your great fault if either you be ignorant or forgetfull, of these things.

The spirit of God is our example, for he remembreth this passage of Israel often, and modicum ibi, a little here in the old Testament, modicum ibi, a little there, in the new Testament, for this is also profitable for us.

This sheweth that the often preaching and learning and remembring the doctrine of our Baptisme, is a most necessary lesson in the school of Christ, that we do not enter into a new peace with the Egyptians, whom God hath drowned in the red sea, that we do not revive and quicken in us those things which the laver of new byrth hath purged, by suffering sin to reign in our mortall bodies, and by obeying it in the lusts thereof.

That we do not so much as in heart return again into Egypt, out of which God hath so gratiously delivered us.

Profitable is the remembrance of our Baptisme, for it is the sacrament and seal of our deliverance from the curse of the

〈◊〉〈◊〉 from the spirituall bondage of Satan, from the dominion of sin, i•• ••heweth us the old Adam, dead in the death, and buried in the grave of Christ.

It also serveth being often remembred to stirre us up to a practise of Christian conversation, and to an holy imitation of Christ in godly life: that we may not receive the grace of God in vain, that wee be not again defiled with the world, for the Apostle will tell us.

That if Christ hath opened us a new and living way through the vail,* 1.1058 that is his flesh, we must draw neer with a true heart in full assurance of faith, having our hearts sprinkled from an evill consci∣ence, and our bodies washed with pure water.

Holding fast the profession of our faith without wavering.

For if we sin wilfully after we have received the knowledg of the truth,* 1.1059 there remaineth no more sacrifice for sins.

But a certain fearfull looking for of judgment,* 1.1060 and fiery indig∣nation, which shall devour the adversaries.

I conclude, in the Apostles words: therefore, brethren, I would not have you ignorant concerning this passage of the Lords Israel through the red sea.

Vers 16.* 1.1061 When I heard, my belly trembled, my lips quivered at the voice, rottennesse entred into my bones, and I trembled in my self, that I might rest in the day of trouble, when he cometh up unto his people, he will invade them with his troops.

AT this verse beginneth the third Section of this Chapter, and it conteineth the consternation of the Prophet de∣jected before the Lord, with the former considerations and the sad estate of the land of Canaan.

1 Concerning the words.

When I heard.] The Prophet fitting this Psalme as you have heard for the common use of the Church, doth not speak in this place in his own person perticularly, When I heard] but in the person of that Church of God to which this prophecy was sent. Verse 14.

They came out as a whirlwind to scatter me,] is spoken of the

Midianites, invading Gods people, not the Prophet Habak.

So that Theard, here is collectively the whole Church, and perticularly every member thereof.

But what is that is here heard?

Surely this hath a double reference.

1 To the former prophecy, of Gods threatned judgments against his people, of which you heard before, Verse 2. O Lord, I have heard thy speech, and was afraid.

For it was a fearfull judgment, which God had denounced against them.

2 It hath reference to the full commemoration of Gods former mercies, for howsoever faith may grow upon this root of experience of Gods favour, yet when the Church of God shall consider all that former favour now turned into indig∣nation, and shall feel that power, which once protected them so miraculously now armed against them, this cannot but cast them into great fear.

This fear is described fully and rhetorically in four severall phrases.

• 1 My belly trembled,
• 2 My lips quivered;
• 3 Rottennesse entred into my bones:
• 4 I trembled in my self.

It is the manner of the spirit of God in such like phrases to expresse a great horrour and dismay, by the belly is meant the inward parts and bowels.

So the Prophet upon the denunciation of the burthen upon the desert sea saith;

Therefore, are my loyns filled with pain,* 1.1062 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,* 1.1063 and mine inward parts for Kirharesh.

So Job,* 1.1064 My bowels boyled and rested not.

And David, Mine eye is consumed with grief, yea,* 1.1065 my soul and belly.

I am poured out like water, all my bones are out of joynt,* 1.1066 my heart

is like waxe it is melted in the middest of my bowels.

Thus the perturbations of griefe and fear, and the passions of anguish are exprest.

The quivering of the lips which hindereth speech, sheweth a man overcome with anger, fear, or grief, so doth,

The generall disabling of the body, as if the parts thereof, the brains and sinews suffered luxation and debilitation.

And the earth-quake in the whole frame thereof, and the distemper of the man within us. I trembled in my self, that is the inward man, the hid man of the heart felt this anguish of grief and fear, and all this trepidation and terrour 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 setleth the heart in a yielding to the mighty hand of God, and that giveth rest in the day of trouble, that day is also des∣cribed.

When he commeth 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 judgment cometh, he will invade his people that have rebelled against him, and are fallen away from him with troops, that is, hee 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 fig-tree shall not blossome, neither shall fruit be in the vines,* 1.1067 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 stals.

IN which words he supposeth the worst that may befall to the land, that God should not onely as before, carry away, or destroy the inhabitants thereof, although he should smite

the land it self with barrennesse, that neither the fig tree nor the vine should relieve them, nor the olive, nor the fields, nor the foulds, yet the Church will not despair of the loving kind∣nesse 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,* 1.1068 a land flowing with milk and honey.

And so the spies that were sent to search it, brought word,* 1.1069 and they brought of the fruit, and shewed it to the people.

Again, for the Lord thy God bringeth thee into a good land,* 1.1070 a land of brooks of water, of fountains, and depths, that spring out of valleys and hils.

A land of wheat, and barley, and wines, and fig trees, and pome∣granates, a land of oil, olive, and hony.

A Land wherein thou shalt eat bread without scarcenesse, thou shalt not lack any thing in it, a land whose stones are iron, and out of whose hils thou mayest dig brasse.

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 fur∣ther then Beersheba, it was litle more then 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 accompt, all the land on this side Jordan, the portion assigned to Reuben, Gad, and the half tribe of Manasseh.

Yet did it contein two great Kingdomes, of Judah and Isra∣el, and in Davids time, there were numbred in it thirteen hun∣dred thousand fighting men,* 1.1071 which cannot in probable com∣putation be more then 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 fruitfulnesse of this land, and as great a wonder is it of the change thereof now, for travailers do re∣port it at this time to be a barren and unfruitfull land:

it is in the possession of Gods enemies, and David saith.

A fruitfull land maketh he barren, for the iniquity of the people that dwelt 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 it self.
• 3 The effect hereof.

In the second, the misery of the land. It is distrest in the three great commodities of life.

• 1 In the trees yielding fruit.
• 2 In the soil yielding corne.
• 3 In the flocks yielding encrease.

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 Gods judgments, [Doct.] doth make the Church of God to fear.

1 Because this openeth to man his conscience, and decla∣reth to him his sin, for we know that God is gratious and mer∣cifull, and long suffering, and hideth his hand in his bosome, 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 evill, 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 practise of the Church. If there were any judgment 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 commande∣ment of the Lord throughout all Israel, to finde out the sin∣ner, and Achan was defected.

In like manner, when Saul had made a vow that none of his army should tast any food till night, and Jonathan not hea∣ring of the commandement had eaten a little hony upon the end of his rod, hee went to advise with God concerning the pursuit of the Philistines, by night, and God answered him not, wherefore Saul said.

Draw you neer hither all the chief of the people,* 1.1072 and know and see wherein this sin hath been this day.

And this is so naturall a quest, as that whosoever do ac∣knowledg a divinity, cannot but upon the sense of judgment, or the fear of it presently conclude, God offended with some sins.

So the Mariners in the great storme in Jonah, said, every one to his fellow. Come and let us cast lots, that we may know for whose cause this evill is upon us.* 1.1073

The confideration of Gods judgments do breed fear in re∣spect of God, whose judgments they are. For, [Reas. 2] 1 he is so quick sighted to discerne our sins, that he seeth all, nothing can be hidden from him, but all lyeth open and naked to his sight.

• 2 Hee is so wise, to weigh the sins that we commit, put∣ting into the scales the incitements and temptations, the cir∣cumstances of time, person, place, number, even the very af∣fection, wherewith sin is committed.
• 3 He is so just as not to impute more sin to us then we have committed, not to abate any of that we have mis-done.
• 4 He is so holy, as not to abide or appear the least evill, for he is a God that hateth iniquity.
• 5 He is so powerfull, as to avenge it with his judgment, and he hath all sorts of instruments of vengeance to punish sinne.
• 6 He is Ubiquitarie, as that no remove can avoyd him, his presence filleth all places
• 7 He is so true of his word, that heaven and earth shall passe, but no part of his Word shall fail, till all be fulfilled.
• 8 He is one that cannot repent of any thing that he per∣emptorily 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, [Ʋse.] * 1.1074 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 sin∣ners fled from the presence of God behind the trees in the gar∣den, Adam confessed to God.* 1.1075 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 lyon.

Perfect love casteth out fear, for perfect love is ••••e f••••filling of the law, where our love falleth short, there fear filleth the empty and void room.

The voyce of the Lord is comfortable, and his words are sweet to those that fear him, he will speak peace unto his peo∣ple, and to his Saints:* 1.1076 But let them not turn again to folly. So Da∣vid resolves there. I will hear what the Lord will speak.

It is a plain sign, that all is not well with us, when the voyce 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 Mi∣nister that chideth and threatneth us.

A good life and a well governed conversation, doth not fear the voyce of God: the Word of God is the light which God hath set up in his Church to guide her feet in the wayes of peace, they that do evill, hate the light, and will not come neer 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 wickednesse in me.

This fear of the Church is not joyned either with obstinacy against God, or murmuring at his judgments, 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 al∣mighty

hand: it is that fear which the spirit of bondage suggest∣eth, w^ch is not a grace of God in us,* 1.1077 but a punishment of God upon us, and we would fain be without it, it is the fear of ser∣vants, 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 prodigall to re-enter himself into his fa∣thers 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 re-entreth 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 holinesse and righteousnesse.

For so the Apostle doth recompt it a favour to the Romans, Ye have not received the spirit of bondage again to fear, but the spi∣rit of adoption.

2 The fear it self.

This fear was great both in the inward man, and in the out∣ward, it was that fear of which David spake to God, saying, of the heathen, put them in fear, O Lord, that they may know them∣selves to be but men.

And David himself was soundly shaken with it, as his com∣plaint sheweth.

My flesh trembleth for fear of thee, and I am afraid of thy judgments.* 1.1078

And we finde the best of the faithfull servants of God sub∣ject to this fear, and it is cleer in my text, that it may be joy∣ned 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 speciall 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 apply∣ed rightly, there fear doth arise, for so long as we are under the Law, we are under a School-master, 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 hea∣ven, Christ referred him to the Law, and the keeping thereof.

That is our first lesson: it follows so in the mission of our Re∣deemer, he was made of a woman, & made subject to the Law.

The law sheweth us how much we are in Gods debt, and you may note it in the parable of the good Mr. in the gospel.

• 1 He called his servant to accompt, and cast up the debt.
• 2 Then he put him to it to pay it.
• 3 When he saw him willing but unable, then 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 vvith them behold the danger of them, and the vvrath due to them, this cannot be done vvithout fear, even great horrour and dejection.

The thief that vvas converted upon the crosse, when he had but a little time, he made an example of great mercy, the one∣ly example in all the Book of God, of so late a conversion, yet in that short time, he began at the Lavv of God, and said, to his fellovv.

We indeed are justly punished, for we receive the due rewards of our deeds.* 1.1079

And after that he sought grace: this Lavv vvas the School∣master, that brought him to Christ, saying, Lord, remember me, when thou commest into thy Kingdome: for

Until we compare our selves with the law of righteousness, we cannot know how unjust wee are, and what need we have of a Saviour.

We may see it in our first parents, vvho no sooner had sin∣ned but they hid themselves from God, because they savv their fault by the light of the Lavv, vvhich they had transgressed.

This fear bringeth us to repentance, [Reas. 2] it putteth our sins in our sight, and setteth before our eys the vvrath to come: so the generation of vipers vvere first put in fear, by vvarning given them of the anger to come, and upon that foundation he buil∣deth his doctrine of repentance: ferte ergò fructus dignos poeni∣tentia, bring forth therefore fruits vvorthy of repentance: it is time to amend vvhen sin standeth at the door, that is the vvages of sin to punish all, or some nevv temptation to sin, to make it more; fear vvill tell us that time is pretious, vve 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 soundly shaken with a strong fit of this fear, will be the more weary to decl••ne and avoid it another time. For there is nothing that so much agonizeth the soul and body of man, as the sense and consci∣ence 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 evill, is God.
• 2 It proveth the resurrection of the body, for as the Apo∣stle saith, if in this life onely we have hope, so we may say, if for this life onely we have fear, it can be no great matter, for the judgments of God cannot take sufficient vengeance of sin here.
• 3 It proveth the finall judgment, for all the afflictions of a temporall life are but the fore-unner of the last judgment.

But here it is objected that this may wel hold in the repro∣bate,* 1.1080 but to see this earth-quake 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 judgment beginneth at the house of God, and the righteous are hardly saved,* 1.1081 they that have no other hell but in this terrour of the Lord here, do most smart in this world, and there is great reason for it.

• 1 In respect of God, to shew him no accepter of the persons of men, but an equall hater of evill in all that commit it, as David saith; If I regard wickednesse 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 terrour 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, [Ʋse 1] first for exhortation to stir us up to consi∣der

our God, in the way of his judgments, and to bethink us what evill may hang over our heads for sin, the Church hath ever found this a profitable course:

In the way of thy judgments,* 1.1082 ô 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 confest by the Church: [ 9] When thy judgments are in the earth, the inhabitants of the world will learn righteousnesse.

This doth serve to put difference, [Ʋse 2] between the children of God, and the children of this world, for the ungodly are not a∣fraid 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 wil not see,* 1.1083 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,* 1.1084 and confest 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,* 1.1085 that a child of God may have in this life, for it is urged: Can a man that standeth assured of the fa∣vour of God to him in Christ Jesus be so shaken with fear, as the Church here confesseth.

We answer.

1 That fear of temporall smart in this life is naturall,* 1.1086 and may be in the sons of God, it was in the Sonne of God Jesus Christ, and it may be without sin, and the elect, although they fear the judgments 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 judgments of God: it is Cos fidei the Whet∣stone of faith, it puts a better edg upon it, and serves to teach us to lay so much the faster hold upon Jesus Christ.

Courage either to resist an evill ingruent without a right

knowledg of it, or to bear an evill incumbent, without a right understanding both of the Authour 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 Jeremie: Be not a terrour to me,* 1.1087 for thou art my hope in the day of evill.

3 Fear and faith go together, in respect of the temporall judgments of God, because the threatnings of temporall judg∣ments are not always peremptory, but oft-times conditionall, therefore the King of Niniveh proclaiming a generall. Fast and repentance in Niniveh, had this encouragement:* 1.1088 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,* 1.1089 and concer∣ning a Kingdome, to pluck up, and to pull down, and to destroy it.

If that nation against whom I have pronounced, [ 8] turn from their evill, I will repent of the evill that I thought to do unto them.

So that this fear of the temporall judgments of God, doth no way weaken the faithfull assurance that we have conceived of eternall salvation, rather it strengtheneth it, yea, the more that we either tast 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 assu∣rance of the favour of God do mistake it, for it is true, that a doubtfull and despairing fear doth destroy faith, but the faithfull 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 sal∣vation, rather it makes them double their endevours, and re∣deem the time.

But in the reprobate their fear doth make them give hea∣ven gone from them, and professe 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,* 1.1090 and that we have walked mournfully before the Lord of hoasts.

But they that feared the Lord spake often one to another: that is, encouraged one another, and it is said, the Lord hearkned and heard it, &c.

3 The effect of this fear: That I might rest in the day of trou∣ble.

This also sheweth that this fear of the Church was not se∣parated 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 Austine: Medicina est quod pateris, thy suffering is the Physick, for the Physick that we take to purg the ill humours of the body, doth make the body more sick for the time, and so do the chastise∣ments of God.

The fear of judgment threatned, is more pain to the chil∣dren of God, then the sense of the judgment inflicted.

It is a note of the just, that they rejoyce in tribulations, yet you see they fear tribulations before they come, which shews that the bitternesse of that cup, is more in the cause then in the effect.

The righteous in these threatnings do behold God in dis∣pleasure, themselves in the guilt of provocation, and nothing goeth so neer the heart of a godly man, as that his God should take any unkindnesse 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 judgment, and composeth him to repentance of his sin, and to prayer, to divert it, or to patience in it.

Fear joyned with faith, prepareth us for peace and rest in the day of trouble. [Doct.]

An admirable work it is of wisedome 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 begins to take a kind of pride in the fulnesse of miserie, and saith, videte si dolor, sicut delo•• ••••us.

1 Because these inward convulsions of the hid man of the heart are joyned 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 fa∣ciam tibi? so it worketh in us a care and conscience of obedi∣ence 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,* 1.1091 The peaceable fruit of righteousnesse, unto them which are exercized thereby.

Wherefore, lift up the hands that hang down, and the feeble knees. [Ʋse 1] [ 2]

Make streight 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. Follow peace with all men, and ho∣linesse, without which no man shall see the Lord.

Look diligently, lest any man fall from the grace of God, [ 3] lest any root of bitternesse springing up in you trouble you.

Out of this whole passage, you may observe a sweet de∣scription of a full repentance.

• 1 Here is the law of God, revealing both sinne and the judgment due to it, called here, the hearing of the voyce of God.
• 2 Here is the conscience agonized with the fear of Gods judgments.
• 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 Sun∣shine 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 rejoyceth 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 ra∣ging 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 patient.

In the agent two wayes.

• 1 The Primus motor, the supream agent, God.
• 2 The instruments of action: [ 2] his troops, these are the Chaldaeans.

In the patient the land of Canaan distrest, 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 Cattell
  • 1 Such as feed abroad
  • 2 Such as are stalled

1 Concerning the agent Supream, 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 variablenesse, 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 some∣times he emptieth.

The reason hereof is partly in our selves, [Reas. 1] for as our obedi∣ence and service of him, doth both gain and assure to us all good things,* 1.1092 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 rebell, you shall be devou∣red 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 evill doers; [Reas. 2] for if it be a righteous thing with God to recompence tribulation to them that trou∣ble us,* 1.1093 it must needs be as righteous to recompence tribulati∣on, to them that trouble him. It is an heavy complaint that God made of this people. I have nourished and brought up chil∣dren,* 1.1094 and they have rebelled against me.

It is well observed in God that he is primus in amere, & po∣stremus 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 patient and long suffering, but when we come once to two evils.

To forsake him the Fountain of living waters, and to dig to our selves cisterns of our own making, then he can no lon∣ger forbear, when we grow

A sinfull nation, a people laden with iniquity,* 1.1095 a seed of evill do∣ers, children that are corrupters, forsaking the Lord, provoking the Holy One of Israel to anger, going away backward.

No wonder, If he make our Countrey desolate, [ 7] burn our Cities with fire, let strangers devour our land in our presence, and lay it desolate, as overthrown by strangers.

Where we are guilty to our selves of provocation, [Ʋse 1] of the Lord against us, we have cause to lay all the blame upon our selves, and to say; We have gone away from thee, and have not hearkned to thy voice, therefore art thou displeased with us.

Seeing the Justice of God doth set him against us, [ 2] we are also to acquite him of any hard measure towards us, and to say, just art thou, O Lord, and just are thy judgments.

But especially, this stirreth us up to divert this wrath to come, [ 3] for to that purpose God giveth warning by threatnings, not in judgment to punish and torment us, before our time with the fear of them, and after in their time with the sense of them, but to admonish us to fly from the anger to come; for Jeremy was sent on this very message to this people, and he threatned them from God, as Habakkuk here doth, yet with this caution of repentance.

For Jeremie being required by King Zedekiah to enquire of the Lord concerning Nebuchadnezzar, King of Babel, If the Lord will deal with us according to all his wonderfull works that hee will go from us.* 1.1096

Jeremie through the whole Chapter resolveth him, that God is purposed to deliver his people and their Land, into the hand of King Nebuchadnezzar, yet in the next Chapter he bring∣eth

this comfortable message, from God to the King.

Thus,* 1.1097 saith the Lord, go down to the King of Judah, and speak there this word.

And say, [ 2] hear the Word of the Lord, O King of Judah, that sit∣test upon the throne of David, thou and thy servants, and the people that enter in by these gates.

Thus, [ 3] saith the Lord, execute you judgment and righteousnesse, and deliver the spoiled out of the hand of the oppressour, and do no wrong, do no violence to the stranger, the Fatherlesse, nor the Widow, neither shedinnocent bloud in this place.

For if you do this thing indeed, [ 4] 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, [ 5] I swear by my self, saith the Lord, that this house shall become a desolation, &c.

This declareth that the threatnings of God when he mena∣ceth our sins with judgments, are like Jonathans arrows, shot rather to give us warning then to hurt us.

Which admonisheth us, that whensoever any fear surpri∣zeth us of wrath to come upon our land, either in the corrup∣tion of our religion, or in the perturbation of our peace, or in the fear of falf friends that may kisse and betray, or in the dearth and scarcity of the necessaries of life, in any, in all these fears the change of our ways, the repentance of our sins, the amendment of our lives, will ever make our peace with our God, and turn away these threatned and feared evils from us, for godlinesse hath the promises both of this life, and of that which is to come.

2 Let us consider the instruments in this action called his troops.

The armies of the Chaldaeans, [Doct.] by which Israel is to be pu∣nished, are the troops of God.

God owns them, as Jeremiah telleth Zedechiah; Thus, saith the Lord God of Israel,* 1.1098 Behold, I will turn back the weapons of war, that are in your hands, wherewith ye fight against the King of Ba∣bylon, and against the Chaldaeans which besiege you without the

wals, and I will assemble them into the midst of this City.

And I my self will fight against you with an out-stretched hand, and with a strong arm, even in anger, and in fury, and in great wrath.

So he told them before in this Prophecy.

I raise up the Chaldaeans, a bitter and hasty nation,* 1.1099 which shall march through the breadth of the land, to possesse the dwelling places that are not theirs.

From whence we have learnt.

That God ordereth this war against his people, which Do∣ctrine we have at large handled in the Prophecy of Obdiah.

We learnt also that God punisheth one evill nation by ano∣ther, and those whom he employeth in the correction of his enemies, he protecteth and prospereth in their wars, and he is very carefull to pay them wages, as in the service of Egypt a∣gainst Tyrus, which Nebuchadnezzar did.* 1.1100 I have given him the Land of Egypt, for the service wherewith he served against it, be∣cause they wrought for me, saith the Lord God.

For God can make use of wicked men to ferve in his troops, for the punishing of such as rebell against him.

Therefore, let no man say the Turk is an enemy to God and to Religion, he serveth Mahomet, he is an infidell, and there∣fore he shall not prevail against us.

Let no man say, the Pope is a man of Sin, and a maintei∣ner of Idolatry, an usurper upon the royall prerogatives of Jesus Christ: he advanceth himself above all that is called God, and is worshipped, hee is an incroacher upon the rights and honours, and power of Princes, and usurpeth a transcendent jurisdiction over them, a mainteiner of treason, and murther of Kings, a Coiner of Articles of Faith, an hider of the Word of God, a maker of counter-laws, against the Law of God: therefore neither he nor his religion shall ever prevail against the Professours of the truth of God.

For if these sins be found in our land, which God conditio∣ned again in Judah, that is;

If just judgment be not executed, and righteousnesse pra∣ctised,

if the spoiled be not delivered from the hand of the op∣pressour: if wrong be done to the stranger, the poor, the Fa∣therlesse, and the Widow.

Turk and Pope; Papists, and Infidels; may be gathered to∣gether into the troops of God, and employed against us, and prevail against us, for we are no better then Judah, nor deerer to God then his own people.

And if he please to punish Christendome, or the professours of his truth by these, if once they become Gods troops, they shall prosper and carry all before them.

2 The misery in the patient: the Land of Israel threatned, as you hear in the trees.

Here are named the chief trees for fruit, the fig-tree, the vine, and the olive. Non omnis fert omnia 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 speciall note, for in the parable of Jotham.

When the trees went to choose them a King,* 1.1101 they came first to the olive tree, and said, reign thou over us, they went next to the fig-tree, and then to the vine.

The Olive saith; shall I leave my fatnesse, wherewith by me they honour God and man.

The fig-tree saith; should I forsake my sweetnesse and my good fruit.

The vine saith; should I leave my wine which cheareth God and man.

You see of how excellent use these fruits were; two of them used in the speciall service of God, Oil, and Wine, and often is the Land of Canaan praised for fruitfulnesse, 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 Oile, that it maketh him have a cheerfull countenance.

The failing of these, which the soil did naturally bring forth, doth shew that God had called in his blessing, which

he gave to that land, for the true nature of every soil is the Word of Gods blessing, which once called in, a fruitfull land is made barren, and a populous countrey is soon turned into a desert.

But this is not all, not onely God will smite the land in these excellent fruits, which are for food, but as Jeremie threat∣neth, They shall cut down the choice Cedars,* 1.1102 and cast them into the fire: trees for building.

The reason whereof we may finde 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 Psalme, Was thy wrath against the trees of the land, that thou smo∣test them? not so, but against the sins and sinners of the land.

[ 2] This further appeareth in the common ground, for it fol∣loweth, the fields shall yield no meat.

Bread is the staffe of life, God threatneth to break the staffe of bread. So he bad Ezechiel prophecy.

Son of man, I will break the staffe of bread in Jerusalem,* 1.1103 and they shall eat their bread by weight, and with care.

God hath many ways to perform this judgment, 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 fruitfull 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,* 1.1104 it came too little.

The heaven over you is staied from dew, and the earth under you is staied 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 shewed us plenty upon the ground, hee 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 judgments in store, rea∣dy 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 enter∣tained of many? what complaint did we hear of the cheapness of Corn, not able to yield the rackt rents of their ground to the labouring husbandmen, to satisfie the greedy Landlord.

And God heard from heaven, how heavy his plentifull 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.

[ 3] Yet another woe: the cattell fail both in the fields and in the stals, 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 do∣minion upon man, but reserved his royall 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 peoples sakes, the people either perish by the sword, or go into captivity, or tarrie to serve the enemy in the land.

The full Cities, the glorious buildings therein, either demo∣lisht and laid even with the ground, or inhabited by stran∣gers

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 judgments 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 com∣mitters 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 Gods 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 Prote∣stant reformed 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, professours, with us of the same Religion, do in our dayes suffer so many vexations, we had need study holinesse of life, and put more fire into our zeal of Religion, and make the ballance of Justice even, lest we drink of the same cup of bitternesse.

The Jews returned again to their land from their captivity, they had the face of it renewed, they had their Temple re∣built, Religion re-planted, and then they relapsed to their for∣mer sins, and in Christs time: Christ was bound, and Barraba•• was set loose.

And not long after, the Jews went into a dispersion, wherein they have continued almost, one thousand six hundred years.

God be mercifull 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 encrease, 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 rejoyce in the Lord,* 1.1105 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 Psalme, it endeth in consolati∣on, notwithstanding all these afflictions of the Church threatned, though they shall fall upon it, and it must needs suffer this sharp Visitation. Yet will I rejoyce in the Lord.

It is the Apostles counsell,* 1.1106 Rejoyce in the Lord alwayes: and here the Church doth so: the Apostle resumeth it again, I say rejoyce: and the Church here resumeth it. I will joy in the God of my salvation shewing the reason and ground of her joy,* 1.1107 which is Gods salvation. My heart shall rejoyce in thy salvation.

The Lord God is my strength.] they are the words of David, and he is more full and Rhetoricall in the expressure thereof.

I will love thee,* 1.1108 O Lord, my strength.

The Lord is my rock, and my fortresse, my deliverer, my God, my strength, in whom I will trust, my buckler, and the horn of my salva∣tion, 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 hinds feet.] this also is borrowed of David, in the same Psalme.

He maketh my feet like hinds feet, and setteth me upon my high places:* 1.1109 that is, he doth give swiftnesse and speed to his Church; as St. Augustine interpreteth it, transcendendo spinosa, & ambrosa implicamenta hujus saeculi: passing lightly through the thornie and shadie 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 King∣dome, and establishing him in the place of Saul.

The Church here hoping to obtein of God the like delive∣rance 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 undistur∣bed possession of their own land, and the liberties thereof. Isaiah 58.14. Those are called high places,* 1.1110 because God was exalted in them, in the profession of Religion, and God exal∣ted them above all other places of the world by his speciall fa∣vour, as it is said, Non fecit taliter.

St. Augustine goeth higher in the mysticall surveigh of these words, and looketh up to the future glory of the Church, saying,

Super Coelestem habitationem figet intentionem meam, ut imple∣at 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 fit∣ted to the Church musique, that it may be sung in the congre∣gation.

The words are taken from Davids Psalmes, [Doct. 1] and applyed to this perticular occasion of the Church. From whence we are taught, what use we may make of Davids Psalms in our fre∣quent reading and meditation of them.

Our Church hath divided the Psalms into so many equall portions for our reading, that in every thirty days, such as can read, may read over the whole book of Davids Psalmes, and it is no great task for every one of us, so to read them over pri∣vately in our houses: the benefit is great that will redound to them, that shall do this, for this will our experience finde, 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 reme∣dium applicare, it knows how, &c.

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, ei∣ther in perticular to himself, or in general, to the whole Church.

He that is merry, and rejoyceth in the Lord, may finde here the musique 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 dul and heavy in the duties of Gods service, may here finde cheerfull strains of musique 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 praysing God, they over-ween their own measure of the spirit of God, and are too much wedded to their own forms of addresse to God.

But let no man despise these helps, the best of us all need them, & the most able amongst us shal abate nothing from his own sufficiency, to borrow of them, we are sure that the Holy Ghost hath indited them: and if a wise judgment do make choice and fit application of them to our severall purposes, and occasions, we cannot more holily or more effectually expresse our selves then in them, the sweet singer of Israel hath furnish∣ed 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 hony, 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 shal yield encrease, yet saith she: Yet will I rejoyce 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 temporall affliction whatsoever, [Doct. 2] though it extend even to deprivation of the necessaries of life, can either extin∣guish or so much as eclipse that joy, but that as a light it will shine in darknesse.

The Book of God is thick sown with examples and promi∣ses, with doctrine and use, with assertions and experience of this truth, and it is so sealed to the perpetuall 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 stuffe, 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, wee should soon sink under the burthen of our own infirmities.

David confesseth as much.

I have fainted, unlesse I had believed to see the goodnesse of the Lord in the land of the living.* 1.1111

Blessed be God that ministreth ever some comfort to swee∣ten 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 universall Bishop began to sway Religion to the service of humane policy, then began to lose of her full num∣bers, many of them, most of them defecting to popery and su∣perstition: the true professors of the Gospel were pursued

with all kinds of bloudy 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 ebbe 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 cleerer light, and the man of sin is more and more revealed, and the mystery of ungodli∣nesse detected, and in many parts of Christendome, the Pope ejected, as an usurper both in Ecclesiasticall Hierarchy, and temporall Sovereignty.

At this time, this poor Church doth suffer persecution in France, and is threatned with utter extirpation.

In Bohemia, the Protestants feel the uttermost of extremity: the Prince Palatine, and the Kings Children remain under pro∣scription, and in exile from their inheritance, and their coun∣try invaded and depopulated doth groan under the fury of war, Religion is oppressed: the fig-tree, and the vine, and olive fail, the earth is not husbanded to profit, to feed the inhabi∣tants: In this extremity, what comfort surviveth but this? that our God, the husband of his Church will not chide continu∣ally, nor reserve his anger from generation to generation, but even in this extremity of distresse, we have joy in his favour, and love to his Church.

This holy care of Religion now assaulted, and the naturall care that our loyall allegiance to our Sovereign and his chil∣dren doth lay upon us, inciteth us to joyn, as one man with u∣nited 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 compassi∣onate of the afflictions of our brethren abroad: wherein, if we shall acquite our selves like the children of light, and the sons of peace, we may prevent a further tryall of us neerer 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 affli∣ctions, that we may be able to comfort the distresses of our brethren, as we our selves are comforted of our God.

His Majesty by his letters gratiously inviteth all his loyall subjects to this commiseration of his children, to this religi∣ous compassion of Gods afflicted Church, he requireth us your Ministers, to lay this as neer as we can to your hearts, to stir up your willing and forward affections to a tendernesse, and encrease 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 sege∣tes? shall we look on whilst Papists possesse the inheritance of Protestants, while superstition and Idolatry usurpeth the tem∣ples, where the holy worship of God, and the gospell of truth and peace, have been so many years gloriously mainteined?

Hia Majestie hath well acquited himself to us to be a Prince of peace, who hath with unmeasurable expence assaid, by me∣diation and treaties, to compose the bloudy wars in Christen∣dome, with fair conditions of peace; he hath shewed himself tender in the case of Christian bloud, and he would have all the Christian world bear him witnesse, that if he could re∣cover 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 inheri∣tance, must wade in again by way of conquest, or sit out alto∣gether.

If that part of the afflicted Church, have hope in this dis∣consolate extremity, and trust in God for deliverance and re∣stitution, they shal sing, Carmen in nocte: and let God strength∣en their faith and trust in him, and let them not think it long to await his leasure, till he have mercy upon them.

Worse was the condition of Jerusalem, and the people of

Judah, Gods own inheritance, yet when they had summed up their miseries, and cast them into one totall 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 pre∣sent 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 king∣dome, but Religion is such a party in the quarrell, that it can∣not but share in the sufferings of those who fare the worse for Religions sake. Be we comforted in the Lord.

Rome and Roman Idolatry can neither spread further, nor ga∣ther more strength then her elder sister Babylon did, her armies are called here the troops of God: God employed them, and God prospered thē, & they prevail'd against Gods inheritance.

But the same Prophets who are sent to tell Judah of their deportation into Babylon, do also foretell the ruine of Baby∣lon: for this read at your leasure. 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 your selves in the Lord, God worketh as we see against the usurper of Rome by his own domestiques, and they tell tales of him, and discover the nakednesse of that prostitute strumpet to the shame of their Religion, he that hath begun, will, also in time make an end, and he that begin∣neth to lose estimation at home, will hardly either encrease or maintein 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 sheweth us the fall thereof, and the cheerfull rising of the true Church to light and glory. In all those dangers that the Church of God runneth, the com∣fort 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 rejoyce 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 wo, 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 our selves, the occasions of our own woe, or to our sorrows, the fruitfull spawn of our breeding sins, the naturall and proper effects of our own corruptions, we have from both, matter of grief, and provocation of sorrow.

• 1 Pro nobis, for our selves, for what we suffer.
• 2 In nobis, in our selves, for that we do deserve.

Therefore we must not seek joy in our selves, for then 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,* 1.1112 Bonum est adhaerere Deo semper: when a man unmindeth all o∣ther 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 heavinesse, by the due consideration of those evils, which you have commit∣ted

and of those holy duties which you have omitted, and of those punishments which you have justly suffered, come hi∣ther, and learn how to rejoyce, forget that which is behind, remember Lots wife, look not back to the beguiling delights of the bewitching and flattering world: look before you to the Lord, for hee is the Authour, he is the Mediatour, 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 greatnesse, 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 temporall happinesse, they that suffer in all these things, do finde 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 thankfull for it when it is done, neither relucting at the doing of it, nor re∣pining and finding fault when they see it performed.

They say with old Eli,* 1.1113 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 rejoyce in the Lord, rejoyce in nothing other∣wise, then as a means and faculty to serve the Lord.

And so we may rejoyce in honours, which do put our good example more in sight, that others may behold our good works, and glorifie God.

So we may rejoyce in authority and power over others, if we use it to the winning of others to the service of our God, to the coertion of evill doers, and the reward of the good.

So may we rejoyce in riches, if we use them as means to advance the Law of God, and to expresse 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 rejoyce in the Lord, rejoyce, 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:* 1.1114 this is the Lord, we have waited for him, we will be glad and rejoyce in his salvation: that do thus acknowledge him their Lord, and are glad that they live under his government.* 1.1115 The desire of their souls is to his name, and to the remembrance of him.

For when thy judgments are in the world, the inhabitants of the earth will learn righteousnesse. O Lord, our God, other lords have ruled us, but by thee onely will we make mention of thy Name.

This was the joy of the Church here, professed in the midst of extream sorrows.

There cannot be a better signe to know this true spirituall joy from all other false seemings and blandations of joy,* 1.1116 then 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 fastneth 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 com∣medle with it.

It hath none of the miseries, that conclude all other joys to determine it.

Therefore, as the Apostle admonisheth, [Ʋse.] rejoyce always in the Lord: again, I say rejoyce.

Rejoyce when thou aboundest, rejoyce 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 sicknesse, on the bride∣bed, on the death-bed, 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 heavinesse for the night? is it not a true word, Tribulus est, qui non est tribulatus. Was not Davids soul heavy within him? did not Hezechiah tast of bitternesse 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 remembred Sion? 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,* 1.1117 and yet all these, who found such cause of mourning in themselves, and exprest so much grief to others, yet rejoy∣ced in the Lord always.

I deny not that their cup was bitternesse, yet had they sweet fruits of spirituall joy, even in the midst of sorrows; for as David saith. They did rejoyce in trembling.

Optime dictum est exultate contra miseriam optimè additum est cum tremore,* 1.1118 contra presumptionem, quia tremor est sanctificationis custodia: see this in the Apostle, who expresseth the life of a Christian well.

As unknown,* 1.1119 and yet known, as dying, and behold we live, as chastened and not killed.

As sorrowfull, [ 10] yet alway rejoycing, 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 bloud, and both these have brought forth their light in much fairer weather.

Aquinas cleareth this darknesse well, for he sheweth, that temporall things have but the resemblance and appearance of good and evill, 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, &c. tanquam castigati, tanquam dolentes.

But Gods spirituall favours are reall, we are known, not tanquam noti, as known, we rejoyce 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 cra∣zy fits of distraction, then in the constant uniformity of their true health.

And I deny not, but the dearest of Gods 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 authour and finisher of their faith, saying to them. Eccè ego sum vobiscum ad finem sae∣culi, 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 pec∣catis dolet, de dolore gaudet.

Another note to distinguish this joy in the Lord, from all o∣ther joys is the fulnesse and exuberancy of it,* 1.1120 for it is more joy then if corn and wine and oile encreased, else what needed the Apostle having said, Rejoyce in the Lord, always to adde? And again, I say Rejoyce: what can be more then always? but still adding to the fulnesse of our joy, till our cup do overflow.

This is that measure, which the Apostle doth so comforta∣bly speak of, which is both full and pressed down, and heaped, and running over, for it is still growing and encreasing like the waters in Ezekiels vision, from the ancles to the loins, to the chin over head and ears, for waders, for swimmers, for saylers.

Upon working days rejoyce in the Lord, who giveth thee strength to labour, and feedeth thee with the labour of thy

hands: on holy days, rejoyce in the Lord, who feasteth thee with the marrow and fatnesse of his house.

In plenty, rejoyce again and again, because the Lord giveth, in want rejoyce, because the Lord taketh away, and as it plea∣seth the Lord, so come things to passe.

This poor distressed Church, being in deportation and fee∣ling the heavy burthen of affliction, yet it found comfort in the Lord.

Jerusalem remembred in the days of her affliction,* 1.1121 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 shewed to them, even till their joy did swell into extasie, as David expresseth it. When the Lord turned again the captivity of Sion, then were we like them that dream. Then was our mouth filled with laughter,* 1.1122 and our tongne with singing.

Therefore, is the joy of the ungodly compar•••••• to a candle, which spends it self to the snuffe,* 1.1123 and goeth out in a stench, and evill savour, for the very name of the wicked shall rot: but to the just,* 1.1124 saith God. Thy light shall break forth as the morning: this begins in obscurity, and groweth more and more till the Sun rising, and yet groweth till the noon day, that is also pro∣mised the just.

Thy light shall rise in obscurity,* 1.1125 and thy darknesse shall be as the noon day: he expoundeth himself

Thou shalt be as a watered garden,* 1.1126 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 shew that the Lord is upright, that he is our rock, and that there is no unrighteousnesse in him.

For his word is gone out, his promise is past to his Church, he will neither deny it, nor reverse it, to comfort them with all spirituall consolation, for he is the God of all consolation, not of some onely.

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 fect like hindes feet.
  • 2 He will make her walk upon her high places.

1 Under the title of Salvation, I comprehend not onely corporall, and spirituall, but eternall salvation also.

2 Under the name of strength, I understand the whole mer∣cy of supportation, by which God doth preserve them in their deportation and return.

3 Under the title of Hindes feet, I contein 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 e∣stablishing 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 rejoyce in it.

1 In respect of her spirituall enemies, for your adversary the Devill goeth about like a roaring lyon seeking to devour: saith the Apostle.

These spirituall enemies do assault the Church.

1 Out of their own malignity and envy to man, and to this purpose, the powers and principalities of darknesse 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. Hostes indefessi nos assiduè oppugnant, modò apertè, modò fraudulentèr: he gives this reason. Invidet hu∣mano 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 sweetning 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 joyn 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 then it was by apostasie, departing away from the living God.

It is cleer in Jobs example, that Satan had commission from God himself to try the faith, and love, and patience, and hu∣mility 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,* 1.1127 that a fire was kindled in Jacob, and anger came up against Israel: and in these executions, God doth uphold the ministery and service of evill angels, as he did against his enemies the Egyptians, of whom it is so said. He cast upon them the fiercenesse of his wrath,* 1.1128 anger, and indigna∣tion and trouble, by sending evill angels amongst them.

St. Paul confesseth that least he should be too much exal∣ted with that Metaphysicall rapture above measure.* 1.1129 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 spirituall enemies without us, we have need of a salvation, the rather because our own corruptions within us are false to us, and ready to joyn 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 expresse this.

For they have consulted together with one consent,* 1.1130 they are confe∣derate against thee.

The tabernacles of Edom, [ 6] and the Ishmaelites, of Moab, and the Hagarenes:

Gebal, [ 7] and Ammon, and Amalek, the Philistines, with the in∣habitants of Tyre.

Ashur also is joyned with them, they have h••lpen the children of Lot.

Here is no mention of this sweeping broom of Babylon, that comes in the Reer of this march, and carrieth them clean a∣way.

Christendom hath for many years suffered from the Turke▪ whose invasions encroach upon the bounds thereof, and gain ground of it daily.

And even within our selves, the Pope and all the friends of his Hierarchie, do hate and persecute so much of the true Pro∣testant Church, as they either can or dare attempt, and the earth hath nothing to shew more bloudy and cruell then the Spanish Inquisition: nothing more cunning and dangerously plotting then the society of Jesuits: so, that in respect of hu∣mane 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 wee have not found means to impart them even into the Church. Solo∣mon 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 a∣mong 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 out-landish 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 ming∣led with the Egyptians, and learned their works: and worship∣ped 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 wee apply our selves to the means,* 1.1131 by which wee may apprehend this salvation: For this generall apprehension of Gods mercy in Christ, which the most part of common profes∣sors

trust to, will never justifie 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 acknowledgment 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 faithfull application of the sufficient merits of Jesus Christ to our selves, which faith doth so root and ground us in Christ, that wee become one with him, so that wee may lay the burthen of our sins upon him, and put the robe of his holy righteousness upon us.

For so doing, we may rejoyce in our salvation, as his free gift to us, and as our full acquitall 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 righ∣teousnesse, or to the mediation of Saints and Angels, or the mother of our Lord, to propitiate on his behalf, or that tru∣steth to the Popes 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 then the Law of God hath required of them.

Also the unconscionably prophane that go on in their sins without check of the inward man, their hearts never smi∣ting 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 evill day commeth, they are shaken with the terrour of the Lord, and they finde no

balm in Gilead, their sins do appear to them greater then the mercies of God.

Let those who have the comfortable assurance of their sal∣vation, rejoyce therein in the Lord, [Ʋse 2] and take heed of presum∣ption of Gods mercy, which is one of the worms of faith: let them take heed of receiving the grace of God in vain, of re∣cidivation, and relapse into their former sins: of murmuring at the Lords chastisements, of quenching the spirit, of cru∣cifying again the Lord: for we see that it is possible:* 1.1132 for those who were once enlightened, and have tasted of the heavenly gift, and were made pertakers 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 our selves, 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 onely of God. [Doct. 2]

It is Jonahs faith. Salvation is of the Lord.

It is Davids faith. Salvation belongeth onely unto the Lord.* 1.1133

God taketh it upon himself: I, even I, am the Lord, and be∣side me there is no Saviour.

He giveth it as a reason of his first Commandement.* 1.1134 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 gyant to run his race? who is it that maketh and kee∣peth the covenant between day and night to take their turns for the use of man? who is it that clotheth the lilies, that fee∣deth the birds of the ayr, that can neither labour nor spin, that preserveth man and beast, but the Lord?* 1.1135 All these look up unto thee, and thou givest them their meat in due sea∣son.

It is glory and happinesse 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 hils, fruitfull trees, and all cedars, beasts and cattel, creeping things, and feathered fouls, Kings of the earth, and all people, yong 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 addresse 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 ex∣istence and being, their happy being, they might, they did forfeit, he preserveth the Devils and the reprobate, and he maketh them immortall, that he may be glorious in his just pu∣nishment of them.

But especially, he is the salvation of his elect, so St. Paul; We trust in the living God,* 1.1136 who is the Saviour of all men, especially of those that believe.

He is the saviour of all men by universall providence, but of them that believe by singular and especiall 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 Kingdome is his, and none hath power to make us Kings but he, [Reas. 1] whose Kingdome ruleth over all, and salva∣tion 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, [ 2] and none but God can do this.

Because salvation is a work of glory, of glory to him that worketh it, [ 3] of glory to them upon whom it is wrought, for he maketh his Saints glorious by deliverance, and the saved do serve him, and glorifie him in earth and in heaven.

These three we ascribe to him in our Lords prayer, for thine is the Kingdome, the power and glory.

Salvation is a work of mercy, [ 4] 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 supream Diadem, onely his son, who thought it no robbery to be equall with him, hath the dispensation of his mercies.

This teacheth us where to seek and finde salvation, [Ʋse 2] God saith, seek ye my face.

We are wise enough in our quest of temporall, either pro∣tection or preferment, to observe which is the way to the foun∣tain 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 doe often change their channell, 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 Saviours method, that he teacheth his Disciples is; seek ye first the Kingdome of God, and the righteousnesse thereof, and then all these things shall be cast upon you.

This also serveth to stir us up to a godly life, [Ʋse 2] for that hath the promises of this life, and of the life to come.

David putteth us in good comfort:* 1.1137 For the Lord God is a Son and shield: the Lord will give grace and glory, no good thing will he with-hold from them that live uprightly: and the Apostle saith:

For the eyes of the Lord are open to the righteous,* 1.1138 and his ears are open to their prayers, but the face of the Lord is against them that do evill.

And who is he that wil harm you,* 1.1139 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 denyed him this, yet his face is a∣gainst 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 fa∣ther hath not planted shall be rooted out.

This serveth to reprove the doctrine and faith of the Church of Rome, [Ʋse 3] who teach that God hath committed to his Son the dispensation of Justice, but to his sons mother the dispensation of mercy, which opinion was no sooner afoot, but they turned Domine into Domina, Lord into Lady, and so in the Church of Rome the Virgin Mary, hath more Devotoes vowed to her ser∣vice then Christ hath: she hath more temples dedicated to her honour, then Christ, and far more miracles ascribed to her, then to Christ.

Yea, they shame not in print to tell the world, that she hath saved some from hell, whom her son had condemned thether, and she hath released many from hell whom her son had al∣ready sent thither.

I onely alleage against them the plain words of our Savi∣our. Thou hast given him power over all flesh,* 1.1140 that he should give eternall life, to as many as thou hast gived him.

Therefore beware of the leaven of the Scribes and Pharisees, the poisonous doctrines of the Church of Rome, which take salvation out of the hands of God, and ascribe the donation thereof to creatures.

This was wont to be called Idolatry in the sermons and wri∣tings of the learned, to invocate the Virgin Mary, as they do in their Rosaries and Letanies of the holy Virgin.

Mother of mercy, Gate of heaven, our salvation, she that hath bruised the head of the serpent.

They make their vulgar Latine Bible say so.

Ipsa conteret caput tuum.

There be two Psalters both printed in Paris in French, and set forth with the approbation of the Sorbonne, one called St. Bonaventures Psalter, in which wheresoever God is named for Dominus, they have put Domina, printed in Anno 1601. The other Psalter is digested into fifteen demands, printed the same year with the same approbation, wherein the Virgin

Mary is called the first cause of our salvation, the finder out of grace, and putteth her before Christ, even in gloria.

Gloria Virgini Maria, & Jesu Christo.

What think you? doth that Church wish the salvation of of any man in good earnest, that swerveth us from the God of our salvation, and directeth us to seek it from a creature?

Yet this is the religion which is now grown in fashion with many in these doubtfull and giddy times, which as it robs God of one of his highest prerogatives, and doth divest him of his power of salvation: so the professours thereof will finde it a thief in their things temporall, for in ordine ad Deum, the Church will engrosse all, the Apostles of that Church wil not be content, till all be laid at their feet.

Let me commend to you the Kings Majesties confession of his faith, published in Latine, and in English, directed to all Christian Kings, in this perticular, his words are.

For the blessed Virgine Mary, I yield her that which the Angel Gabriel, pronounced of her, that she is blessed amongst women; and that which she prophecyed of her self in her Canticum; that all generations shall call her blessed: I remember her as the mother of Christ, whom of, our Saviour took his flesh, and so the mother of God since the divinity and humanity of Christ are inseparable, and I freely confesse, that she is in glory both above Angels and men, her own Son, that is, both God and man onely excepted. But I dare not mock her, and blaspheme God, calling her not onely Diva, but Dea, praying her to commend and controul her Son, who is her God and her Saviour,

You see what opinion his Majesty hath of the Doctrine and practise of Rome, in this point, he doth call it mocking of her, and blaspheming of God, to ascribe salvation to her, or to seek it from her.

I hope you have lived too long in the light of the Gospel, to be taken with any of these baits, and to be befooled with any of these inchantments of palpable heresie. I hope if an Angel from heaven should come and teach you this doctrine, to seek your salvation any where else but from God, you would

answer him,* 1.1141 as Nehemiah did answer Sanballat. There is no∣thing as thou saiest, but thou feignest it out of thine own heart.

Beloved, let all that love Jesus Christ, and his holy truth, joyn as one man against popery, and seek to the light of the Word whil'st it shineth upon us, that we may not lose the way of salvation, which that Word revealeth.

Popery robbeth the Church of this Word, and putteth this candle under a bushell, it sendeth us the wrong way for salva∣tion, and like the blind Aramites, it leadeth them into the midst of Samaria, even putteth them into the hands of their enemies.

God did much for this land when he gave us this light, let not our unthankfulnesse to him, or our peevish waiwardnesse amongst our selves, or our evill and unworthy conversations forfeit this light, or remove our candlestick.

So long as we know where our salvation is setled, and who hath it in keeping for us, so long as we look that way, and direct all our obedience and worship, our thanks and prayse that way, we are safe: for, Blessed is the people that be in such a case: blessed is the people, whose God is the Lord: for ipse est qui dat salutem.

2 Ground of their hope: The Lord is my strength.

This comfort supporterh in afflictions, and this is that which is our ability, of which the Apostle saith.

But God is faithfull,* 1.1142 who will not suffer you to be tempted above that ye are able: for what are we able? surely of our selves, to nothing that is good for us: the name of man ever since the fall of man, hath been a name of impotency and weaknesse.

Cease ye from man,* 1.1143 whose breath is in his nostrils, for wherein is he to be accompted of?

Christ hath told us: sine me nihil potestis facere.

For by strength shall no man prevail.* 1.1144

I will go in the strength of the Lord God, and I will maeke men∣tion of thy righteousesse, even of thine onely.

The words of my text are Doctrinall: [Doct.] The Lord is the strength of his Church.

Consider this which way you will

• 1 In eo quod sumus: in that we are. In him we live.
• 2 In eo quod facimus, in that we do: the good that we do, he doth it himself: O Lord, thou hast wrought all our works in us.* 1.1145

The skill that we have in our severall professions and trades and mysteries, it is his spirit that giveth it, the strength that we have to labour in our severall callings is his strength, and that blessing was included in the curse of man.* 1.1146 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 phy∣sick, it should make him breath out evill and noxious vapours in his body, which might offend health, in sweat.

And if we consider with what coarse fare, and little rest, and mean apparell, the labouring man doth passe 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 burthens that they do lay upon their brethren.

God is our strength, in eo quod patimur, in that we suffer, for could we fore-think our selvs 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 hardnesse.

Can such endure to spend their whole time in praysing the goodnesse 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 Jeremie complain.

The pretious sons of Sion, comparable to fine gold,* 1.1147 how are they esteemed as earthen pitchers?

They that did feed delicately are desolate in the streets, [ 5] they that were brought up in scarlet, embrace dunghils.

The women fed on their own aborrements, and did eat their own unripe fruit, children of a span long.* 1.1148 Such as were so ten∣der, that they could scarce endure to touch the ground of the street with the soals 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 sodain calamities of life are manifold, to bear them all with patience, to digest them with cheerfulnesse, 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 evils ingruent, would soon distract and distemper us, if the strength of the Lord did not sustein us.

This doctrine which informeth us whence we have our strength, [Ʋse.] 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,* 1.1149 with all thy soul, with all thy might.

We must put our whole strength to his service,* 1.1150 and to the obedi∣ence 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 easie this temporall life of ours.

Christ saith, that this love of our God must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with all our strength.

[ 1] 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?* 1.1151

I have laid a snare for thee, and thou art also taken, O Babylon,

and thou wast not aware, thou art found, and also taken because thou hast striven against the Lord.

Let the oppressours 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 aware.
• 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. Ʋpon the wicked,* 1.1152 he will rain snares, fire, and brimstone, and an horrible tempest: this shall be the portion of their cup.

[ 2] Some give their strength to women, and by unchast and lewd conversation, weaken those bodies, and defile the Tem∣ples 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 mothers holy passion.

What my son, and what the son of my womb,* 1.1153 and what the son of my vows?

[ 3] Give not thy strength to women, nor thy wayes to that which de∣stroyeth Kings.

It seemeth that Solomon had taken out his mothers 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,* 1.1154 yea many strong men have beea slain by her.

Her house is the way of hell, [ 27] going down to the chambers of death.

[ 3] Some give their strength to drunkennesse, they have a woe for their labour.

Woe unto them that rise up early in the morning,* 1.1155 that they may follow strong drink, that continue till night, till wine enflame them.

Some give their strength to covetousnesse, some to pride, [ 4] some to their bellies, some wast and consume their strength in idlenesse, God gave them not their strength to any of these evill 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 our selves, whether we be in∣nocent or faulty in this.

As you have yielded your members servants to uncleannesse,* 1.1156 and to imquity, to iniquity: so now yield your members servants to righ∣teousnesse unto holinesse.

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 lyon 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 plea∣sure? 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 Lords Supper, the souls feast, as we have done in the feasts and banquets of the body?

Nay, have we not usurped some of Gods day for our tem∣porall businesse, and neglected the Church assembly, and the ministery of the word, to eat, and drink, and game, and sleep, & take our ease? would we have done so, if some comand from some superiour powers had comanded us any speciall 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 unlesse 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, [Ʋse 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,* 1.1157 be our song also, that is, let us praise him with joy and thanks∣giving, 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 fil'd with his prayse all the day long, these be called the calves of the lips of them that confesse his name, they are sacrifices of righ∣teousnesse, and they please God better then bullocks that have horns and hoofs: this is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: reasonable service.

It followeth there, and it is another use of this point: [Ʋse 3] The Lord is my strength: I will prepare him an habitation.

In which words though literally, there be a propheticall re∣ference to the Tabernacle of God, which God did after appoint, to be erected and consecrated to his speciall worship; and fur∣ther yet to the building of the Temple at Jerusalem; the joy of all the earth; yet in thankfull retribution to God for the strength that we have from him, every faithfull soul must within it self 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 intellectu∣all part the holy of holies, the chancell of the Church, where the glory of God dwelleth, and where the memorials of his mercies are kept? is not the heart the altar wherupon all our sa∣crifices of thanksgiving, & the incense of our praiers are burnt?

Is not the mouth of them that confesse his name the beau∣tiful 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 stron∣ger 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 Kingdome 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 hynds 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 loose 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 Gods 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.* 1.1158

Thus David honoureth God with that great title, for it in∣cludeth a confession of prayse, both of the power of God, able to deliver, and of his wisedome and love, applying that pow∣er 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,* 1.1159 to proclaim liberty to the Captives, and the opening of the prison to them that are bound.

Because God knoweth the weaknesse 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,* 1.1160 lest the righteous should put forth their hand unto wickednesse.

This hath speciall vertue to comfort us both. [Ʋse.]

1 Generally in our whole life: and 2, especially in the seve∣rall crosses and distresses, incident to the body of the Church, or any member of the body.

3 And individually to each perticular person in their per∣sonall vexations and unrest.

1 For the generall 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 bo∣dy be in sicknesse, 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 bloudy per∣secutions, and as at this day, the Protestants are cruelly pur∣sued both in our neighbour France, and in the Palatinate, and in Bohemia, Ministers banished as raisers, and strivers of sedi∣tion, 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 shortned, 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 personall 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, [Ʋse 2] call upon God for this deliverance, and to seek it no where but in his hand: wo be to them that go to Egypt for help: it was the undoing of Israel, their trust in the broken staffe 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 ru∣ine, Israel did finde 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: [Ʋse 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 holi∣nesse and righteousnesse.

Then shall our feet be like hyndes 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,* 1.1161 the snare is broken and we are escaped.

4 The last ground of hope is restitution. He wil make me to walk upon my high places: that is, he wil 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 countrey, blessed with plenty, and fruitfull with all abundance.

Though they have been long banished from it, yet now they are perswaded 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 eternall love, [Reas. 1] for though his justice do smite it with some temporall 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 judgments, and in the envy at the prosperous e∣state of the Church.

Observe it here for a matter of great joy in the Church, to be restored to that which formerly they enjoyed; [Ʋse.] for it tea∣cheth us to value and prize present blessings and favours of God at a higher rate then we do, lest God do take them from us, to teach us, by their want how pretious, and how sweet they were.

Do not we see some ambitious men climing 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 moneths past,* 1.1162 as in the days when God preserved me: when his candle shined upon my head.

Even so is it in the spirituall favours and graces of God, for many times the elect of God by evill husbanding these do lose them, so that they have no feeling of the love of God, and hardnesse over-grows their hearts, blindnesse be-nights their understanding, sin surprizeth all their instruments of action, and maketh their members the weapons of iniquity, to work iniquity: when these come again to themselves, as the prodi∣gall did, then 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 Ʋriah the Hittite, and slept in it the most part of a year, but recovering himself a little, as one awaked after drunkennesse, and finding himself in the dark, the light of Gods countenance eclipsed: then he prays.

Restore unto me the joy of thy salvation.* 1.1163

Therefore, whilst the Sun shineth upon our Tabernacle, let us rejoyce in the Lord, and serve him, that our time may run no other but Sun-shine days, in the cheerfull light of Gods countenance.

3 The Dedication of this Psalm, to the use of the Church, is spoken of at large at the first Verse.

FINIS.

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Notes

• * 1.1

  Hierom.
• * 1.2

  Mal. 3.••7.
• * 1.3

  1. Homini.
• * 1.4

  Psal. 18.
• * 1.5

  2. Deo.
• * 1.6

  Isay. 1.5.
• * 1.7

  1 Deo.
• * 1.8

  2 Prophetae.
• * 1.9

  Jer. 20.9.
• * 1.10

  Ezek. 3 18.
• * 1.11

  Jer. 6.11.
• * 1.12

  Isa. 38.2, 3.
• * 1.13

  Gen. 6.13
• * 1.14

  Obad. 10.
• * 1.15

  Isa. 9. ult.
• * 1.16

  Psal. 109.3, 4.
• * 1.17

  Jou. 3.8.
• * 1.18

  Psal. 38.9
• * 1.19

  Isay 1.
• * 1.20

  Dan. 10.
• * 1.21

  3. Doctr.
• * 1.22

  Math. 15.22.
• * 1.23

  Psal 51.8.
• * 1.24

  Rom. 12.
• * 1.25

  Rom. 16.17.
• * 1.26

  Pro. 6.19.
• * 1.27

  Pro. 13.12
• * 1.28

  Prov. 10.12.
• * 1.29

  Ps. 119.158
• * 1.30

  Psal 12.8.
• * 1.31

  Psal. 22.
• * 1.32

  Vers. 16.
• * 1.33

  Isa. 59.14.
• * 1.34

  Vers. 15.
• * 1.35

  Gen. 19 9
• * 1.36

  Act. 4.
• * 1.37

  Vers. 17.
• * 1.38

  Vers. 24.
• * 1.39

  Rev 6.9.
• * 1.40

  Vers. 10.
• * 1.41

  Luc. 1.6.
• * 1.42

  Phil. 2.15
• * 1.43

  Eccles. 4.1.
• * 1.44

  Isa. 1.19.
• * 1.45

  Vers. 20.
• * 1.46

  Deut. 5.2.
• * 1.47

  Vers. 32.
• * 1.48

  Vers. 33.
• * 1.49

  Psal. 119.1.
• * 1.50

  Iob 20.15
• * 1.51

  Prov. 31.2
• * 1.52

  Ier. 20.9.
• * 1.53

  Cl••o.
• * 1.54

  Prov. 16.12.
• * 1.55

  Zeph. 3.3
• * 1.56

  Mic. 3 10
• * 1.57

  Werse 12.
• * 1.58

  Devin In∣stit.
• * 1.59

  Isay 5.7.
• * 1.60

  1 Tim. 2.1
• * 1.61

  Isay 43.1. Lib. 5.
• * 1.62

  Vid. sup. p. 36. Doctr.
• * 1.63

  Psal. 22.1.
• * 1.64

  Psal. 42.9.
• * 1.65

  Rom. 15.30.
• * 1.66

  Rom. 9.20
• * 1.67

  Isa. 45.9.
• * 1.68

  Sol.
• * 1.69

  Psal. 77.7.
• * 1.70

  Vers. 8
• * 1.71

  Vers. 8.
• * 1.72

  Vers. 10.
• * 1.73

  Pro. 14.16
• * 1.74

  Ps. 126.1.
• * 1.75

  Luk. 1.13.
• * 1.76

  Psal. 2.11.
• * 1.77

  Rev. 6.10.
• * 1.78

  2 Pet. 2.8.
• * 1.79

  3 Reas.
• * 1.80

  1 Cor. 11.34.
• * 1.81

  Verse 5.
• * 1.82

  Cap. 1.2.
• * 1.83

  Vers. 6.
• * 1.84

  Vers. 7.
• * 1.85

  Jer. 44.16.
• * 1.86

  Vers. 17.
• * 1.87

  Vers. 8.
• * 1.88

  Vers. 9.
• * 1.89

  Vers. 10.
• * 1.90

  Vers. 11.
• * 1.91

  Acts 7 34.
• * 1.92

  Injuriam.
• * 1.93

  Jam. 1.20.
• * 1.94

  Mat. 27 43
• * 1.95

  Ps. 95.11.
• * 1.96

  Mal. 3.5.
• * 1.97

  1 Pet. 2.5.
• * 1.98

  Vers. 33.
• * 1.99

  Psal. 89.3.
• * 1.100

  Vers. 4.
• * 1.101

  Vers. 30. Vers 31. Vers. 32.
• * 1.102

  1 Pet. 4.17
• * 1.103

  Ezech 9.6
• * 1.104

  Civ. dei 18
• * 1.105

  cap. 50.
• * 1.106

  Ps. 17.13.
• * 1.107

  Jer. 37.8.
• * 1.108

  Cap. 1.
• * 1.109

  Psal. 91.7.
• * 1.110

  Acts 13.40.
• * 1.111

  Epl. 48. ad vincent.
• * 1.112

  Verse 7.
• * 1.113

  De Sacra∣menti Ps. 4. c. 15.
• * 1.114

  1, Inst. 18.
• * 1.115

  1. Pet. 4.1.
• * 1.116

  Eph. 4.23.
• * 1.117

  Divis. p. 78
• * 1.118

  Deut. 8.19.
• * 1.119

  Deut. 11.26.
• * 1.120

  Vers. 2.
• * 1.121

  Acts 13.40.
• * 1.122

  Nehem. 4.1.
• * 1.123

  Job 29.7.
• * 1.124

  Verse 8.
• * 1.125

  Verse 9.
• * 1.126

  Vers. 10.
• * 1.127

  Vers. 11.
• * 1.128

  Job 30.1.
• * 1.129

  Verse 8.
• * 1.130

  Verse 9.
• * 1.131

  Verse 10.
• * 1.132

  Lam. 1.12
• * 1.133

  Vers. 3.
• * 1.134

  2 Doct.
• * 1.135

  Wisd. 4.11
• * 1.136

  Prov. 30.9
• * 1.137

  Dan. 4.33.
• * 1.138

  2 Reg. 13.8.
• * 1.139

  1 Sam. 23.
• * 1.140

  Vers. 12.
• * 1.141

  Lib. 2.1.1
• * 1.142

  Major.
• * 1.143

  Gen. 30.2.
• * 1.144

  In Sym∣pos.
• * 1.145

  Matth. 4.
• * 1.146

  1 Reg. 22.22.
• * 1.147

  1 John 5.21.
• * 1.148

  Deut. 4.7.
• * 1.149

  Ps. 55.21.
• * 1.150

  Vers. 13.
• * 1.151

  Isa. 21.2.
• * 1.152

  Vers. 14.
• * 1.153

  Vers. 15.
• * 1.154

  Vers. 16.
• * 1.155

  Vers. 17.
• * 1.156

  Luk. 6.36
• * 1.157

  Wisedom.
• * 1.158

  Fortitude.
• * 1.159

  Justice.
• * 1.160

  Ga. 6.1.
• * 1.161

  De utilet. paen▪ l. 1.
• * 1.162

  In Ps. 129
• * 1.163

  Col. 3.12▪
• * 1.164

  Gen. 21.33. Ps. 90.2.
• * 1.165

  Rom. 16.26.
• * 1.166

  Isa. 40.28.
• * 1.167

  Ps. 90.2.
• * 1.168

  Vers. 3.
• * 1.169

  Quaest. 83 l. c. 19.
• * 1.170

  Anteced-Conse∣quent.
• * 1.171

  Rev. 15.4
• * 1.172

  Isa. 6.3.
• * 1.173

  Levit. 11.44.
• * 1.174

  Isa. 43.15.
• * 1.175

  Vers. 21.
• * 1.176

  Vers. 25.
• * 1.177

  Applicat.
• * 1.178

  Hor. Car. 2. Od. 10.
• * 1.179

  Esth. 4.14.
• * 1.180

  Job 13.15.
• * 1.181

  Ps. 16.8.
• * 1.182

  Heb. 1••.27.
• * 1.183

  Amos. 3.6.
• * 1.184

  Ps. 90.7.
• * 1.185

  Ps. 39.11
• * 1.186

  Acts 2.23.
• * 1.187

  Psal. 39 9.
• * 1.188

  2 Cor. 1.9.
• * 1.189

  Epl. 1.11.
• * 1.190

  Ex 33.23.
• * 1.191

  Deut. 4.15.
• * 1.192

  Vers. 16.
• * 1.193

  Ps. 11.14.
• * 1.194

  Jude 6.
• * 1.195

  1 Pet. 3.20
• * 1.196

  Ps. 16.8s
• * 1.197

  Ex. 20.20
• * 1.198

  Num. 16.38.
• * 1.199

  Num. 16.34.
• * 1.200

  Ps. 3.18.
• * 1.201

  Ps. 92.5.
• * 1.202

  Isa. 12.2.
• * 1.203

  1 Sam. 24.13.
• * 1.204

  Prov. 12.10.
• * 1.205

  Is. 14.22.
• * 1.206

  Joel 2.4.
• * 1.207

  Amos 5 19
• * 1.208

  Ps. 11.3.
• * 1.209

  Amos 9.1.
• * 1.210

  Eccl. 5.8.
• * 1.211

  Vers. 5.
• * 1.212

  Vers. 6.
• * 1.213

  Hest. 3.15.
• * 1.214

  Ps. 35.21.
• * 1.215

  Vers. 25.
• * 1.216

  Vers. 26.
• * 1.217

  Vers. 17.
• * 1.218

  Vers. 15.
• * 1.219

  Ps. 71.10.
• * 1.220

  Joh. 15.17. Vers. 18. Vers. 19.
• * 1.221

  Pro. 18.20
• * 1.222

  Herod. 1.7. Polyrrima
• * 1.223

  Prov. 1.42
• * 1.224

  Prov 30.8 9.
• * 1.225

  Job 31.29
• * 1.226

  Vers 27.
• * 1.227

  Vers. 28.
• * 1.228

  Rev. 4.10.
• * 1.229

  Gal. 5.26.
• * 1.230

  Luk. 10 17
• * 1.231

  Vers. 18.
• * 1.232

  Nehem. 6.8.
• * 1.233

  1 Thes. 2.13.
• * 1.234

  Iohn. 17.8
• * 1.235

  1 Cor. 4.3.
• * 1.236

  1 Thes. 5.6.
• * 1.237

  Ps. 132.4, 5. Isa. 66.
• * 1.238

  Cant. 5.2.
• * 1.239

  Cant. 3.1.
• * 1.240

  Eph 6.18, 19.
• * 1.241

  Acts 15 40
• * 1.242

  Act. 10 33
• * 1.243

  Heb. 13.17.
• * 1.244

  Zech. 3.1.
• * 1.245

  1 Reg. 22.31.
• * 1.246

  2 Cor. 3.5.6.
• * 1.247

  2 Cor. 10.4.
• * 1.248

  2 Cor. 1.11,
• * 1.249

  Mal. 3.14.15.
• * 1.250

  Ps. 73.16. Vers. 17.
• * 1.251

  Ps. 45 3.
• * 1.252

  Vers. 4.
• * 1.253

  Rom. 11.34
• * 1.254

  2 Cor. 5.7
• * 1.255

  Eccl. 7.29
• * 1.256

  Iob. 13.7.
• * 1.257

  Gen. 18.25.
• * 1.258

  Ioh. 2.25.
• * 1.259

  Ex. 17.14.
• * 1.260

  Job. 19 23
• * 1.261

  Vers. 24.
• * 1.262

  1. Cor, 4.6.
• * 1.263

  1. Written
• * 1.264

  Isa. 53.11.
• * 1.265

  Deut. 5.33
• * 1.266

  Vers. 29.
• * 1.267

  Ps. 34.16. Mat. 24.15.
• * 1.268

  In Ps. 90.2
• * 1.269

  Regist. 4.84.
• * 1.270

  Ps. 56.4.
• * 1.271

  Ps. 119.50.
• * 1.272

  Rom. 15.4.
• * 1.273

  Is. 55.10.
• * 1.274

  Vers. 11.
• * 1.275

  Iob. 16.12
• * 1.276

  Ezech. 47 3, 4 &c.
• * 1.277

  Gen. 43.33.
• * 1.278

  Isa. 48.17.
• * 1.279

  1 Cor. 7.53.
• * 1.280

  Dan. 5.6
• * 1.281

  Eph. 1.11.
• * 1.282

  2 Tim. 2.13
• * 1.283

  1 Sam. 15.29.
• * 1.284

  Pro. 21.30
• * 1.285

  Gen. 6 6.
• * 1.286

  1 Sam. 15.11.
• * 1.287

  2 Sam. 24.16.
• * 1.288

  Joh. 3.10.
• * 1.289

  Sol.
• * 1.290

  Hom. 22. in Gen.
• * 1.291

  1 John 5.14.
• * 1.292

  Neh. 13.14.
• * 1.293

  Is. 38.3.
• * 1.294

  Isa. 28.15.
• * 1.295

  Vers. 20.
• * 1.296

  Eccl. 8.12.
• * 1.297

  Vers. 13.
• * 1.298

  Isa. 28.16. Ps. 37.34.
• * 1.299

  Heb. 11.13
• * 1.300

  Heb. 10.36
• * 1.301

  Vers. 37.
• * 1.302

  Jam. 1.4.
• * 1.303

  1 Pet. 3.20
• * 1.304

  Rom. 2.4.
• * 1.305

  Pro. 13.12
• * 1.306

  Cant. 2.5.
• * 1.307

  Rom. 8.22.
• * 1.308

  Vers. 23.
• * 1.309

  Ps. l 84.2.
• * 1.310

  Rev. 6.10.
• * 1.311

  2 Reg. 9.22.
• * 1.312

  Hab. 1.17
• * 1.313

  Virg A∣lexis.
• * 1.314

  Psal 92.
• * 1.315

  Vers. 4.
• * 1.316

  Ps. 119.49.
• * 1.317

  Vers. 89.
• * 1.318

  Gal. 2.20.
• * 1.319

  Eph. 3.17 Col. 2, 7.
• * 1.320

  Rom. 2.
• * 1.321

  Mat. 7.
• * 1.322

  Gal. 5.
• * 1.323

  Rom. 10.
• * 1.324

  Luk. 10.15
• * 1.325

  Luk. 3.5.
• * 1.326

  Herodit. Polymnia
• * 1.327

  Isa. 57.15.
• * 1.328

  Jam. 1.14.
• * 1.329

  Joh. 4.10.
• * 1.330

  Jam. 1.5.
• * 1.331

  Eph. 6.14.
• * 1.332

  Ecles. 7.31
• * 1.333

  Eph. 4.24.
• * 1.334

  Act. 22.14. Isa. 59.17.
• * 1.335

  Heb. 12 23 Rom. 3.10
• * 1.336

  Sess. 6. Can. 18.
• * 1.337

  1 Joh. 3.4.
• * 1.338

  Ps. 22.1.2.
• * 1.339

  Rom. 10.6.
• * 1.340

  Heb. 13.18.
• * 1.341

  Rom. 10.4
• * 1.342

  Ps. 119.3.
• * 1.343

  Sol.
• * 1.344

  Rom. 7.15
• * 1.345

  Vers. 16.
• * 1.346

  17.22.
• * 1.347

  1 Pet. 3.4.
• * 1.348

  Is.59.17.
• * 1.349

  1. Benefit.
• * 1.350

  2. Benefit.
• * 1.351

  1. Ioh. 2.29
• * 1.352

  Iam. 3.18.
• * 1.353

  3. Benefit.
• * 1.354

  4. Benefit.
• * 1.355

  1 Pet. 3.15
• * 1.356

  Vers. 16.
• * 1.357

  5. Benefit.
• * 1.358

  Rom. 14.17.
• * 1.359

  Ps 37.37.
• * 1.360

  Is. 38.3.
• * 1.361

  1 Caution.
• * 1.362

  Acta 26.5
• * 1.363

  Titus 1.12.
• * 1.364

  Caution. 2.
• * 1.365

  Gen. 30.33.
• * 1.366

  Caution. 3.
• * 1.367

  Joh 6.37.
• * 1.368

  Isa. 26. i. Vers. 2.
• * 1.369

  Mal. 3.16.
• * 1.370

  Ps. 58.11.
• * 1.371

  4. Caution.
• * 1.372

  1 Cor. 1.5, 7.
• * 1.373

  Jam. 2.10.
• * 1.374

  5. Caution.
• * 1.375

  Job 33.23.
• * 1.376

  Vers. 24.
• * 1.377

  Eph. 6 19.
• * 1.378

  Act. 19.8.
• * 1.379

  Vers. 10.
• * 1.380

  Vers. 25.
• * 1.381

  Vers. 27.
• * 1.382

  Act. 15.9.
• * 1.383

  Heb. 11.6.
• * 1.384

  1 Joh. 5.10.
• * 1.385

  Rom. 4.10
• * 1.386

  Ioh. 1.16.
• * 1.387

  Eph 3.17.
• * 1.388

  Rom. 3.25
• * 1.389

  Vers. 28.
• * 1.390

  Acts 15.9 Eph. 2.8.
• * 1.391

  Rom. 5.1.
• * 1.392

  Vers. 2.
• * 1.393

  Vers. 3.
• * 1.394

  Eph 6.16.
• * 1.395

  Act. 16.14.
• * 1.396

  Vers. 15.
• * 1.397

  Hebr. 4.2.
• * 1.398

  2 Tim. 4.1••.
• * 1.399

  2 Cor. 4.31.
• * 1.400

  Coloss. 3.10.
• * 1.401

  Rom. 7.7.
• * 1.402

  Rom. 1.19.
• * 1.403

  1 Cor. 2.14
• * 1.404

  2 Cor. 3.5
• * 1.405

  Pro. 14.12
• * 1.406

  Rom. 8.7
• * 1.407

  Tit. 1.15. Eph. 4.17
• * 1.408

  Jer. 4.22.
• * 1.409

  Heb. 12.1. Rom. 7.7
• * 1.410

  Isa. 51.1.
• * 1.411

  Ezch 16.3
• * 1.412

  Deut. 27.26.
• * 1.413

  Gal. 3.24.
• * 1.414

  Gal. 4.4.5.
• * 1.415

  Vid. divis. sup.
• * 1.416

  2 Cor. 7.11.
• * 1.417

  Acts 7.51
• * 1.418

  Act. 13.46
• * 1.419

  Eph. 2.4. Ex. 34.6.
• * 1.420

  Luke 2.10.
• * 1.421

  1 Pet. 1.7
• * 1.422

  Rom. 5.
• * 1.423

  Sol.
• * 1.424

  Sol.
• * 1.425

  1 Joh. 4.19 Luk. 7 47.
• * 1.426

  2 Cor. 1.12.
• * 1.427

  Rev. 2.19.
• * 1.428

  John 7.38.
• * 1.429

  Rom. 11.20.
• * 1.430

  1 Cor. 10.11.
• * 1.431

  Heb. 11.24.
• * 1.432

  Psal. 16.5.
• * 1.433

  Psal. 16.8.
• * 1.434

  Heb. 11.20, 21.
• * 1.435

  1 Sam. 30.
• * 1.436

  1 Sam. 32.6.
• * 1.437

  2 Chor. 20.
• * 1.438

  Vers. 3.
• * 1.439

  Vers. 12.
• * 1.440

  Psal. 23.6▪
• * 1.441

  Rom. 8.25
• * 1.442

  Rom. 15.4
• * 1.443

  1 Pet. 5.8
• * 1.444

  Vers▪ 9.
• * 1.445

  1 Tim. 4.8
• * 1.446

  Heb. 13.18
• * 1.447

  Joh 17.26
• * 1.448

  Mat. 13 44
• * 1.449

  Rom. 1.17
• * 1.450

  Heb. 10.22
• * 1.451

  Gal. 3.11.
• * 1.452

  Rom. 5.17
• * 1.453

  Vers. 18.
• * 1.454

  1 Tim. 4.8
• * 1.455

  Isa. 28.1.
• * 1.456

  Isa. 29.9.
• * 1.457

  Pro. 23.29
• * 1.458

  Vers. 30. Pro. 28.25
• * 1.459

  Ps. 1••9.51.
• * 1.460

  Pro. 29.23 Pro. 21.17. Pro. 15.25. 1 Cor. 8.10
• * 1.461

  Hest. 5.13.
• * 1.462

  Heb. 13.9.
• * 1.463

  Chro. 35.
• * 1.464

  Isa. 14.12
• * 1.465

  Gen. 10.9
• * 1.466

  Isa. 13 3.
• * 1.467

  Gen 3.14.
• * 1.468

  2 Sam 16 3, 4.
• * 1.469

  Isa. 14.4.
• * 1.470

  Vers. 10.
• * 1.471

  Vers. 12.
• * 1.472

  Jer. 51.8.
• * 1.473

  Psal. 59 8.
• * 1.474

  1 Sam. 2.30
• * 1.475

  Jam. 1.26.
• * 1.476

  Cor. 4.6.
• * 1.477

  Gen. 3.22.
• * 1.478

  1 Reg 18.27.
• * 1.479

  Is. 44.16.
• * 1.480

  Vers. 17.
• * 1.481

  Sol.
• * 1.482

  1 Pet. 1.18 1 Tim. 6.57
• * 1.483

  Psa. 125.3.
• * 1.484

  1 Cor. 12.31.
• * 1.485

  Vers. 10.
• * 1.486

  Vers. 11.
• * 1.487

  Vers. 12.
• * 1.488

  Vers. 13.
• * 1.489

  Vers. 14.
• * 1.490

  Gen. 30.11
• * 1.491

  2 Reg. 5.20.
• * 1.492

  Jam. 2.10.
• * 1.493

  Sol.
• * 1.494

  Jer. 2.13.
• * 1.495

  Heb. 3.12
• * 1.496

  2 Cor. 4.4.
• * 1.497

  Jer. 17.5.
• * 1.498

  Vers. 6.
• * 1.499

  Vers. 7.
• * 1.500

  Vers. 8.
• * 1.501

  Pro. 29.26
• * 1.502

  Psal. 75.6
• * 1.503

  Vers. 7.
• * 1.504

  Gen. 1.28.
• * 1.505

  Gen. 3.16
• * 1.506

  Gen. 4.7.
• * 1.507

  Heb. 2.17
• * 1.508

  1 Tim. 6.10
• * 1.509

  Ose. 12.7.
• * 1.510

  Eph. 5.
• * 1.511

  Luc. 12.
• * 1.512

  Ps. 15.
• * 1.513

  An. 14. E∣lizab.
• * 1.514

  1 Thes. 4.6
• * 1.515

  1 Sam. 12.3.
• * 1.516

  Pro. 17.23.
• * 1.517

  Mica 3.11.
• * 1.518

  Pro. 30.14.
• * 1.519

  Isa. 1. 18.
• * 1.520

  Pro. 15.27
• * 1.521

  Pro 14.11.
• * 1.522

  Pro 15.25.
• * 1.523

  Psal. 52.7.
• * 1.524

  Pro 11.10.
• * 1.525

  Rev. 18.8. Vers. 20.
• * 1.526

  Pro. 10 24.
• * 1.527

  Psal. 112.7. Pro. 28.2.
• * 1.528

  Prov. 12.7
• * 1.529

  Job. 20.9.
• * 1.530

  Vers. 16.
• * 1.531

  Vers. 17.
• * 1.532

  Psal. 92.6
• * 1.533

  Matth. 25.35.
• * 1.534

  Mat. 13.3.
• * 1.535

  Psa. 66.18
• * 1.536

  1 Cor. ii. 29.
• * 1.537

  Mat. 6.1.
• * 1.538

  Job. 7.20.
• * 1.539

  Ps. 35.13. 1 Cor. 9.27 Isa. 38.17
• * 1.540

  Isa. 57.15
• * 1.541

  Jam. 2.13.
• * 1.542

  Ps. 116.21
• * 1.543

  Isa. 22.4.
• * 1.544

  Mat. 11.28.
• * 1.545

  Isa. 28.12.
• * 1.546

  Wisdom. 5
• * 1.547

  Deut. 28.65.
• * 1.548

  Isa. 28.20
• * 1.549

  Mal. 3.15
• * 1.550

  Ps. 39.6.
• * 1.551

  Ps. 109 27
• * 1.552

  Isa. 65.3.
• * 1.553

  Ps. 127.2.
• * 1.554

  Ex. 14.25.
• * 1.555

  Mic. 6.15.
• * 1.556

  Lev. 26 24
• * 1.557

  Isa. 57.2.
• * 1.558

  1. Suggest.
• * 1.559

  Mat. 13.22
• * 1.560

  1 Pet. 1.18.
• * 1.561

  2 Suggest.
• * 1.562

  Luc. 11.41
• * 1.563

  Luk. 19.8.
• * 1.564

  3 Suggest.
• * 1.565

  Bs. 79 9
• * 1.566

  Ex. 32.12.
• * 1.567

  Is. 36 20.
• * 1.568

  Isa. 37.20.
• * 1.569

  Exod. 15.1.
• * 1.570

  Rev. 15.3.
• * 1.571

  Verse 4.
• * 1.572

  Isa. 38.19.
• * 1.573

  Act. 7.2.
• * 1.574

  Isa. 42 8. Reas. 1.
• * 1.575

  Gen. 3.5.
• * 1.576

  I Tim. 2 ••4
• * 1.577

  Ps. 50.21.
• * 1.578

  Psal. 14.1
• * 1.579

  Psal. 94.5
• * 1.580

  Vers. 6.
• * 1.581

  Vers. 7.
• * 1.582

  Mich. 3.11.
• * 1.583

  I. Ʋse.
• * 1.584

  2 Chro. 5.14.
• * 1.585

  Rom. 8.2.
• * 1.586

  Rom. 9.23
• * 1.587

  2 Cor. 4.17.
• * 1.588

  2 Cor. 4.6
• * 1.589

  Vers. 5.
• * 1.590

  Dan. 4.33.
• * 1.591

  Dan. 5.1.
• * 1.592

  Vers. 30.
• * 1.593

  Gal. 5.11
• * 1.594

  Gen. 19.
• * 1.595

  Gen. 9.
• * 1.596

  2 Sam. 11.
• * 1.597

  2 Sam. 13.28.
• * 1.598

  1 Reg 16.9
• * 1.599

  1 Sam. 25.36.
• * 1.600

  Prov. 31.5
• * 1.601

  Luc. 21 34
• * 1.602

  Eph. 5.18.
• * 1.603

  Isa 5.11.
• * 1.604

  Vers. 22.
• * 1.605

  Pro. 23.29.
• * 1.606

  Vers. 32. Vers. 33.
• * 1.607

  Vers. 35.
• * 1.608

  Remed. 1
• * 1.609

  Ps••l 80.5▪
• * 1.610

  Prov. 23.20.21.
• * 1.611

  1 Cor. 5.11.
• * 1.612

  1 Reg. 16.9.
• * 1.613

  1 Cor. 7.20.
• * 1.614

  Pro. 21.25.26.
• * 1.615

  Rev. 22.17.
• * 1.616

  Luc. 21 34.
• * 1.617

  Mat. 8.11.
• * 1.618

  Joh. 13.17.
• * 1.619

  1 Reg. 15.5.
• * 1.620

  Summa Anglica e∣brieta••e.
• * 1.621

  Hest. 1.8.
• * 1.622

  Reaf. 1.
• * 1.623

  Isa. 22 12 Vers. 13.
• * 1.624

  Ps. 141.5.
• * 1.625

  De Helia & Jenin. 6.13.
• * 1.626

  Ibid. c. 14.
• * 1.627

  Ibid. c. 18.
• * 1.628

  1 Cor. 12.23.
• * 1.629

  Isa. 45.7.
• * 1.630

  1 Sam. 2.29.
• * 1.631

  Joel 1.5.
• * 1.632

  Isa. 26.20
• * 1.633

  Ps. 75.8.
• * 1.634

  Isa. 51.17
• * 1.635

  Jer. 25.15
• * 1.636

  Ez. 22.32
• * 1.637

  2 Cor, 5.11
• * 1.638

  1 Pet. 4.3.
• * 1.639

  Psal. 63.8
• * 1.640

  Psal. 21.8
• * 1.641

  Heb 10.31
• * 1.642

  Psal. 48.
• * 1.643

  Psal. 24.10, 11.
• * 1.644

  Eccl. 10.3.
• * 1.645

  Jer. 6.15.
• * 1.646

  Pro. 23 32
• * 1.647

  Gen. 3.10
• * 1.648

  Isa. 15.5.
• * 1.649

  Rom. 1.24. Vers. 26.
• * 1.650

  Gal. 6.1.
• * 1.651

  Ps. 78.49.
• * 1.652

  Pro. 12.10
• * 1.653

  Job 29.9.
• * 1.654

  Rom. 10.14
• * 1.655

  Act. 17.23.
• * 1.656

  Can. 36.
• * 1.657

  Con. Cels. l. 7.
• * 1.658

  Rev. 2.14.
• * 1.659

  Rev. 2.20
• * 1.660

  Jude 2.3.
• * 1.661

  Gal. 5.20
• * 1.662

  Vbi est.
• * 1.663

  John 4.23
• * 1.664

  Euseb. 8.2
• * 1.665

  Eus. 10.2.
• * 1.666

  In ex. 25. Hom. 13.
• * 1.667

  Isa. 56 7.
• * 1.668

  Isa. 2.2.
• * 1.669

  Vers. 1.2.
• * 1.670

  Cor 1.1••. 22.
• * 1.671

  Gen. 28.19.22.
• * 1.672

  Gen. 35.7
• * 1.673

  Gen. 32.31.
• * 1.674

  Psal. 7. Ps. 28.2. Dan. 6.10.
• * 1.675

  Rev. 21.3.
• * 1.676

  Isa. 57.15 2 Reg. 8.27.
• * 1.677

  1 Cor. 8.4
• * 1.678

  Psal. 33.13.
• * 1.679

  Eccles. 5. Reg. lib. ver. 2. Gen. 5.1.
• * 1.680

  Mich. 6.6.
• * 1.681

  1 Sam. 16.20.
• * 1.682

  Gen. 28.
• * 1.683

  Isa. 57.15
• * 1.684

  Isa. 31.2.
• * 1.685

  Rev. 16.7.
• * 1.686

  Jam. 4.10. 1 Pet. 5.6.
• * 1.687

  1 Pet. 5.5.
• * 1.688

  1 Ʋse.
• * 1.689

  Psal. 92.
• * 1.690

  2 Doct.
• * 1.691

  3 Doct.
• * 1.692

  numb. 6.23. &c.
• * 1.693

  2 Chron. 29.3••.
• * 1.694

  2 Chron. 20.21.
• * 1.695

  4 Doct.
• * 1.696

  Rev. 15 3.
• * 1.697

  Judg. 5.
• * 1.698

  De falsa relig. 1.1. Jude 23.
• * 1.699

  1 Cor. 15.33.
• * 1.700

  Acts 17.28
• * 1.701

  2 Sam. 24.24.
• * 1.702

  Judg. 11.34.
• * 1.703

  Luke 2.14 Ob.
• * 1.704

  Sol.
• * 1.705

  Ps. 48.10.
• * 1.706

  1 Chrom. 25.7.
• * 1.707

  Mat. 26.30
• * 1.708

  Reve. 15.3.
• * 1.709

  Psa. 89.15.
• * 1.710

  Isa. 45.11.
• * 1.711

  Psa. 138.8.
• * 1.712

  Isa. 60.21.
• * 1.713

  Isa. 61.3.
• * 1.714

  Isa. 61.3.
• * 1.715

  Lam. 1.12.
• * 1.716

  Verse 11.1.
• * 1.717

  Mat. 2.15.
• * 1.718

  Revel. Dei, 18.32.
• * 1.719

  Gal. 4.
• * 1.720

  Joh. 8.47.
• * 1.721

  1 Joh. 4.
• * 1.722

  Rom. 8.26.
• * 1.723

  John 9.31.
• * 1.724

  Jam. 5.16.
• * 1.725

  Psal. 119.11.
• * 1.726

  1 Cor. 5.19.
• * 1.727

  2 Cor. 3.6.
• * 1.728

  Heb. 12.25.
• * 1.729

  2 Cor. 5.10.
• * 1.730

  1 Thes. 2.13.
• * 1.731

  Rev. 1.17.
• * 1.732

  Isa. 6.2.
• * 1.733

  Joh. 10.27.
• * 1.734

  Heb. 4.15, 16.
• * 1.735

  Heb. 10.22.
• * 1.736

  12 Dom. post Trinit.
• * 1.737

  Psa. 9.20.
• * 1.738

  Act. 9.6.
• * 1.739

  Act. 24.25.
• * 1.740

  2 Reg. 8.11.
• * 1.741

  Act. 21.13.
• * 1.742

  Epist. 199.
• * 1.743

  Eccle. 5.2.
• * 1.744

  Vers. 3.
• * 1.745

  Prov. 10.19.
• * 1.746

  Mat. 6 7.
• * 1.747

  2 Cor. 1.3.
• * 1.748

  Psal. 119.107.
• * 1.749

  1 Tim. 2.1 3.4.
• * 1.750

  H••xam 1.
• * 1.751

  Acts 2.47.
• * 1.752

  Revel. 22.15.
• * 1.753

  Joh. 10.16
• * 1.754

  Jer. 29.7.
• * 1.755

  Joh. 14.27.
• * 1.756

  1 Doct.
• * 1.757

  Isa. 45.11.
• * 1.758

  Isa. 60.21.
• * 1.759

  Psal. 138.8
• * 1.760

  Levit. 20.26.
• * 1.761

  Josh. 1.5.
• * 1.762

  Heb. 13.5.
• * 1.763

  1 Pet. 4.19
• * 1.764

  Psal. 91.11 12.
• * 1.765

  Heb. 1.14.
• * 1.766

  Ephes. 1.6 Is. 60.21.
• * 1.767

  Ephes. 1.4.
• * 1.768

  Ephe. 2.10.
• * 1.769

  1 Pet. 2.9.
• * 1.770

  1 Reg. 8.52, 53.
• * 1.771

  2 Doct.
• * 1.772

  Psal. 125.3.
• * 1.773

  1 Cor. 10.13.
• * 1.774

  Jam. 1.2.
• * 1.775

  1 Pet. 1.7.
• * 1.776

  Heb. 12.11
• * 1.777

  In Psal. 65.
• * 1.778

  1 Cor. 10.13.
• * 1.779

  Gen. 15.13
• * 1.780

  Vers. 14.
• * 1.781

  2 Reg. 20.17.
• * 1.782

  Jer. 16.13.
• * 1.783

  Hab. 1.14.
• * 1.784

  Jer. 20.6.
• * 1.785

  Jer. 25.11.
• * 1.786

  Vers. 12.
• * 1.787

  Jer. 30.2.
• * 1.788

  1 Ʋse.
• * 1.789

  Rom. 12.2.
• * 1.790

  2 Reas.
• * 1.791

  Lam. 3.22. Psal. 51.1.
• * 1.792

  Psal. 5.7.
• * 1.793

  3 Reas.
• * 1.794

  1 Ʋse.
• * 1.795

  Luk. 1.77, 78.
• * 1.796

  2 Cor. 1.3. Na••u. 1 2.
• * 1.797

  Rom. 2.6.
• * 1.798

  Vid. divis. p. 23.
• * 1.799

  Psal. 147.20.
• * 1.800

  Psal. 44.9.10.
• * 1.801

  Psal. 74 9.
• * 1.802

  Psal. 77.2.
• * 1.803

  Verse 5. Psal. 4.1.
• * 1.804

  1 Reas.
• * 1.805

  Ps. 102.27.28.
• * 1.806

  Psal. 52.1. Reas. 2.
• * 1.807

  Psal. 92.1. Ps. 50.23.
• * 1.808

  1 Sam. 2.30.
• * 1.809

  Psa. 71.5.
• * 1.810

  Phil. 3.13.
• * 1.811

  num. ••1.5.
• * 1.812

  1 Tim. 2.2.
• * 1.813

  1 Ch••on. 16.19.
• * 1.814

  Exod. 14.25.
• * 1.815

  Isa. 54.7.
• * 1.816

  Psal. 77.2, 3.
• * 1.817

  Isa. 63.17.
• * 1.818

  Rom. 7.22
• * 1.819

  Job. 6.4.
• * 1.820

  Ps. 119.8.
• * 1.821

  1 Cor. 10.5
• * 1.822

  Vers. 8. Num. 25.9
• * 1.823

  Verse 9. Num. 21.6 Verse 20.
• * 1.824

  num. 14.37.
• * 1.825

  Ps. 106.18. Num. 16.31.
• * 1.826

  1 Reas.
• * 1.827

  Isa. 26.6.
• * 1.828

  Ezek. 13.10
• * 1.829

  Verse 22.
• * 1.830

  2 Reas.
• * 1.831

  1 Thess. 5.
• * 1.832

  1 Ʋse.
• * 1.833

  R••v. 3.3.
• * 1.834

  Amos 6.3.
• * 1.835

  2 Cor. 5.11
• * 1.836

  Ezc. 3.17.
• * 1.837

  Psa. 8.1
• * 1.838

  Psa. 148.13.
• * 1.839

  Psa. 14.3.
• * 1.840

  Ps. 149.1.
• * 1.841

  Verse 3.
• * 1.842

  Verse 4.
• * 1.843

  Verse 5.
• * 1.844

  Verse 6.
• * 1.845

  Psal. 44.3.
• * 1.846

  Ma. 1.17.
• * 1.847

  Ge. 15.13.
• * 1.848

  Ge. 15.16.
• * 1.849

  Ge. 13.15.
• * 1.850

  Rom. 11.
• * 1.851

  Deut 4.25
• * 1.852

  Verse 3.
• * 1.853

  Mo••h. 23.37, 38, 39.
• * 1.854

  Jer. 19.11.
• * 1.855

  1 Doct.
• * 1.856

  Psal. 103.2.
• * 1.857

  Deut. 4.
• * 1.858

  2 Sam. 9.8.
• * 1.859

  Isa. 1.3.
• * 1.860

  Hos. 2.8.
• * 1.861

  Jer. 2.8.
• * 1.862

  Hab. 1.16.
• * 1.863

  Mat. 16.16
• * 1.864

  Gen. 25.2.
• * 1.865

  Gen. 10.6.
• * 1.866

  Deu. 2.4.
• * 1.867

  V••r. 7.
• * 1.868

  Josh. 2.9.
• * 1.869

  Psa. 9.20.
• * 1.870

  Rom. 2.5.
• * 1.871

  Rom. 31.3.
• * 1.872

  John 6.28, 29.
• * 1.873

  2 Doct.
• * 1.874

  Exod. 1.10
• * 1.875

  Isa. 59.15.
• * 1.876

  Psal. 38.19.
• * 1.877

  Verse 20.
• * 1.878

  1 Joh. 3.12 Ratio ra∣tionis.
• * 1.879

  John 8.44.
• * 1.880

  Num. 21.14.
• * 1.881

  Revel. 2.10
• * 1.882

  Verse 9.
• * 1.883

  Luke 1.72 73.
• * 1.884

  numb. 20.11.
• * 1.885

  Psal. 78.16.
• * 1.886

  1 Affirm▪
• * 1.887

  2 Neg.
• * 1.888

  Josh 3 5.
• * 1.889

  Josh. 5.1.
• * 1.890

  Psa. 114 2, 3.
• * 1.891

  Josh 3 13.
• * 1.892

  Josh. 3.15.
• * 1.893

  Josh. 4.5.
• * 1.894

  Josh. 4.18.
• * 1.895

  Exod. 7▪ 20.
• * 1.896

  2 Ki••. 2.8.
• * 1.897

  V••rse 14.
• * 1.898

  Exo. 14 16.
• * 1.899

  Exo. 14.16.
• * 1.900

  Josh. 3 7.
• * 1.901

  Psa. 77.20.
• * 1.902

  Ex••. 14.21
• * 1.903

  Hom. 5 in Exod.
• * 1.904

  Ps. 136.13.
• * 1.905

  Gen. 15 9, 1••.
• * 1.906

  Ex 14.17.
• * 1.907

  Verse 18.
• * 1.908

  Jam 1.14.
• * 1.909

  1 Affirm.
• * 1.910

  Ps. 106.21.
• * 1.911

  Ps. 106.4.
• * 1.912

  Verse 5.
• * 1.913

  Cant. 8.6.
• * 1.914

  2 Sam. 1.26.
• * 1.915

  Ga. 4.4.
• * 1.916

  Ps. 105.8.
• * 1.917

  V••rse 42.
• * 1.918

  Heb. 6.13.
• * 1.919

  Verse 17.
• * 1.920

  Herod. Po∣lihim lib. 7. Num. 173.
• * 1.921

  Clio 34. Cyrus.
• * 1.922

  Ps. 66.16.
• * 1.923

  Ps. 66.5, 6.
• * 1.924

  Ps. 145.10.
• * 1.925

  Gen. 18.19
• * 1.926

  Ex. 12.26.
• * 1.927

  Josh. 4.21.
• * 1.928

  Psa. 111.2.
• * 1.929

  Job 13.7.
• * 1.930

  Elene. 1.4.
• * 1.931

  Mo••. 35.10
• * 1.932

  Gen. 3.5.
• * 1.933

  Ge 30.18.
• * 1.934

  Gen. 2.24.
• * 1.935

  Mat. 19.5. 1 Cor. 6.16
• * 1.936

  Mal. 2.14
• * 1.937

  Judg. 17.13.
• * 1.938

  2 Thes. 2.11.
• * 1.939

  Eze 29.18.
• * 1.940

  1••.
• * 1.941

  Psal. 52.••.
• * 1.942

  Rom. 6.22.
• * 1.943

  2 Thes 2.16.17.
• * 1.944

  H••b. 6.18.
• * 1.945

  2 Ʋse.
• * 1.946

  H••b. 5.19.
• * 1.947

  nu••. 30.3
• * 1.948

  Eze. 17 15
• * 1.949

  Ver. 19.
• * 1.950

  V••rse 18.
• * 1.951

  Jer. 4.2.
• * 1.952

  Ps 1••5.45.
• * 1.953

  Ps. 106.12.
• * 1.954

  Psa 78 17.
• * 1.955

  Psa. 78 6.
• * 1.956

  Ps. 78.7.
• * 1.957

  Psa. 114.6.
• * 1.958

  Exo. 9.18.
• * 1.959

  Isa. 1.2.
• * 1.960

  Psa. 8.3.
• * 1.961

  Jer. 32.17.
• * 1.962

  Verse 20.
• * 1.963

  Job 13.15. Ʋse 5.
• * 1.964

  Rom. 4 19 2, &c.
• * 1.965

  Zech. 8.3.3.
• * 1.966

  Ver. 7.
• * 1.967

  Ver. 11.
• * 1.968

  Ver. 12.
• * 1.969

  Ver. 13.
• * 1.970

  Verse 14.
• * 1.971

  Psal. 44.2.
• * 1.972

  Deut. 7.7.
• * 1.973

  Ver. 8.
• * 1.974

  Psa. 137.7.
• * 1.975

  Josh. 10.16.
• * 1.976

  Judg. 7.
• * 1.977

  Ver. 2.
• * 1.978

  Judg. 6.5.
• * 1.979

  Judg. 7.22.
• * 1.980

  Judg. 6 3.
• * 1.981

  Verse 4.
• * 1.982

  Thal. 76.
• * 1.983

  2 Reg. 20.11.
• * 1.984

  Matth. 24.29.
• * 1.985

  De Civit. 21.8.
• * 1.986

  Iosh. 1.17.
• * 1.987

  Iosh. 10.14
• * 1.988

  Eliah. Elisha. Num. 27.18.
• * 1.989

  D••u••. 28.
• * 1.990

  James 5.16.
• * 1.991

  Exod 17.
• * 1.992

  1 Precept.
• * 1.993

  2 Example.
• * 1.994

  3 Means.
• * 1.995

  4 Promise.
• * 1.996

  Ob.
• * 1.997

  Sol.
• * 1.998

  Josh. 5.13.
• * 1.999

  Ex ••2.22
• * 1.1000

  Esa. 45.7.
• * 1.1001

  Ezek. 14.21.
• * 1.1002

  Ezech. 29. V••rse 2••.
• * 1.1003

  Hab. 1.6.
• * 1.1004

  note.
• * 1.1005

  Psal. 44.
• * 1.1006

  G•• 15.16.
• * 1.1007

  Jer. 5.7. Ver. 9.
• * 1.1008

  Jer. 3 9.
• * 1.1009

  Jer. 6.15.
• * 1.1010

  ••er. 3.3.
• * 1.1011

  Prov. 20.6.
• * 1.1012

  Jer. 5.3.
• * 1.1013

  Ro. 11, 1, 2.
• * 1.1014

  Isal. 61.1.
• * 1.1015

  Psal. 1••.1.
• * 1.1016

  Psal. 43.5.
• * 1.1017

  Psal. 73.25
• * 1.1018

  Pro. 15.29.
• * 1.1019

  Verse. 155.
• * 1.1020

  Isay 59.1.
• * 1.1021

  Verse 2.
• * 1.1022

  1 Joh. 2.2.
• * 1.1023

  Hab. 3.14.
• * 1.1024

  Isai. 19.19.
• * 1.1025

  Isai. 19.2.
• * 1.1026

  Revel. 17.13.
• * 1.1027

  Verse 16.
• * 1.1028

  Mical. 7.2.
• * 1.1029

  Verse. 3.
• * 1.1030

  Verse 4.
• * 1.1031

  Verse 5.
• * 1.1032

  Verse 6.
• * 1.1033

  Verse. 7.
• * 1.1034

  Mat 10.34.
• * 1.1035

  Isa. 58 7.
• * 1.1036

  Hag. 2.9.
• * 1.1037

  1 Ceron. 29 16.
• * 1.1038

  Pro. 30.14
• * 1.1039

  Pro 21.10
• * 1.1040

  Jam. 2.15. Verse 16.
• * 1.1041

  Eccles. 10.20.
• * 1.1042

  Hab. 3.17.
• * 1.1043

  Antiquit 2 cap. 14.
• * 1.1044

  Deut. 11.4.
• * 1.1045

  Josh. ••. 11.12.
• * 1.1046

  Ps. 77.19.
• * 1.1047

  Verse 20.
• * 1.1048

  Psal. 78.13 53.
• * 1.1049

  Ps. 106.9.
• * 1.1050

  Ps. 114.1.3.5.
• * 1.1051

  Ps. 136.13, Verse 15.••.
• * 1.1052

  Isai. 51.10.
• * 1.1053

  Job 7.20.
• * 1.1054

  1 Cor. 1••.••.
• * 1.1055

  Ver. 2.
• * 1.1056

  Isa 2.••3.
• * 1.1057

  2 Pe••. 1.12
• * 1.1058

  Heb. 20.22 23.
• * 1.1059

  Ve••se 26.
• * 1.1060

  Verse 27.
• * 1.1061

  Hab. ••. 6.
• * 1.1062

  Isai. 21.3.
• * 1.1063

  Isa. 16.11.
• * 1.1064

  Job 30.27.
• * 1.1065

  Psal. 31.9.
• * 1.1066

  Ps. 2.14.
• * 1.1067

  H••b. 3.17.
• * 1.1068

  Ex••d. 3.8.
• * 1.1069

  num. 13.9.
• * 1.1070

  Deut. 8.7.
• * 1.1071

  2 Chron. 24.
• * 1.1072

  1 Sam. 14.38.
• * 1.1073

  Jonah 1.7.
• * 1.1074

  Rom•• 3.3.
• * 1.1075

  Gen. 3.10.
• * 1.1076

  Psal. 85.8.
• * 1.1077

  Rom. 8.15.
• * 1.1078

  Psal. 119.120.
• * 1.1079

  Lu. 2341.
• * 1.1080

  Quaest
• * 1.1081

  Sol.
• * 1.1082

  Isai. 26 8.
• * 1.1083

  Verse II. Ʋse 3.
• * 1.1084

  Psal. 56.3.
• * 1.1085

  Ob.
• * 1.1086

  Sol.
• * 1.1087

  Jer. 17.17.
• * 1.1088

  Jonah 3.9.
• * 1.1089

  Jer. 18.7.
• * 1.1090

  Mal. 3.14.
• * 1.1091

  Heb. 12.11.
• * 1.1092

  Isa. 1.19, 20.
• * 1.1093

  2 Thes. 1.6
• * 1.1094

  Isal. 1.2.
• * 1.1095

  Isai. 1.4.
• * 1.1096

  Jer. 21.2.
• * 1.1097

  Jer. 22.1.
• * 1.1098

  Jer. 21.4.5.
• * 1.1099

  Hab. 1 6.
• * 1.1100

  Ezek. 29.20.
• * 1.1101

  ••••dg. 9.8.
• * 1.1102

  Jer. 22.7.
• * 1.1103

  Ez••k. 4.16.
• * 1.1104

  Ag. 1 9, 10
• * 1.1105

  H••b 3.18.
• * 1.1106

  Phil. 4.4.
• * 1.1107

  Psal. 13.5.
• * 1.1108

  Psal. 18.1, 2.
• * 1.1109

  Psal. 18.33.
• * 1.1110

  Deut. 32.13.
• * 1.1111

  Psal. 27.13
• * 1.1112

  Gregor.
• * 1.1113

  1 Sam. 3.18. Isa. 39.8.
• * 1.1114

  Isa. 25.9.
• * 1.1115

  Isai. 26.8.
• * 1.1116

  1 Signe.
• * 1.1117

  Sol.
• * 1.1118

  August.
• * 1.1119

  2 Co 6 9.
• * 1.1120

  2 Signe.
• * 1.1121

  Lam. 1.7.
• * 1.1122

  Psal. 126.1
• * 1.1123

  Job 18.5.
• * 1.1124

  Isai. 58.8.
• * 1.1125

  Verse 10.
• * 1.1126

  Verse 11.
• * 1.1127

  Psal. 78.21
• * 1.1128

  Verse 49.
• * 1.1129

  2 Cor. 12.7
• * 1.1130

  Psal. 83.5.
• * 1.1131

  Ʋs••.
• * 1.1132

  Heb. 6.4, 5
• * 1.1133

  Jonah 2.9. Psal. 3.8. Ps. 43.11.
• * 1.1134

  Ose 13.4.
• * 1.1135

  Psal. 36.6.
• * 1.1136

  1 Tim. 4 10
• * 1.1137

  Psal. 84.11.
• * 1.1138

  1 Pet. 3.12.
• * 1.1139

  Verse 13.
• * 1.1140

  Joh. 17.2.
• * 1.1141

  〈…〉〈…〉
• * 1.1142

  1 Cor. 10.13.
• * 1.1143

  Isai. 2.22.
• * 1.1144

  1 Sam. 2.9. Psal 71.10
• * 1.1145

  Isai. 26.12.
• * 1.1146

  Gen. 3.19.
• * 1.1147

  Lam. 4.2.
• * 1.1148

  Lam. 2.20.
• * 1.1149

  Deut 6.5.
• * 1.1150

  Luk. 10.27.
• * 1.1151

  Jer. 50.23.
• * 1.1152

  Psal. 11.6.
• * 1.1153

  Prov. 31.2.
• * 1.1154

  Prov. 7.26.
• * 1.1155

  Isai. 5.11.
• * 1.1156

  〈◊〉〈◊〉 6.1••.
• * 1.1157

  Exod. 15 ••.
• * 1.1158

  Psal. 70.5.
• * 1.1159

  Isai. 6.11.
• * 1.1160

  Psal. 125.3
• * 1.1161

  Psal. 124 7
• * 1.1162

  Job 29.2.
• * 1.1163

  Psal. 51.12.