Commentary on Habakkuk, Commentary · Chapter 3 · Verses 18, 19
Verſe 18 Yet will I rejoyce in the Lord,H…b 3.18. I will joy in the God of my ſalvation. 19. The Lord God is my ſtrength, and he will make my feet like Hinds feet, and he will make me to walk upon my high places. To the chief ſinger upon my ſtringed Inſtruments.
THis is the laſt part of this Pſalme, it endeth in conſolation, 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,Phil. 4.4. 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,Pſal. 13.5. 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, Pſal. 18.1, 2.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 ſalvation, my high tower.
David ſpeaks like one in love with God, for he doth adorn him with confeſſion of praiſe, and his mouth is filled with the praiſe of the Lord, which he expreſſeth in this exuberancy and redundance of holy Oratory: the Church addeth.
He will make my feet like 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: Pſal. 18.33.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 Kingdome, and eſtabliſhing him in the place of Saul.
The Church here hoping to obtein of God the like deliverance by faith, apprehendeth the ſame mercy and favour of God, that God will again reſtore them to their high places, and eſtabliſh them in the ſame: that is, in the free and undiſturbed poſſeſſion of their own land, and the liberties thereof. Iſaiah 58.14. Thoſe are called high places,Deut. 32.13. becauſe God was exalted in them, in the profeſſion of Religion, and God exalted them above all other places of the world by his ſpeciall favour, 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 impleat in omnem plenitudinem Dei.
The laſt words of the Pſalm, are a dedication thereof, to the uſe of the Church, dedicating it to the chief ſinger, to be fitted to the Church muſique, that it may be ſung in the congregation.
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 frequent 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 privately 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 remedium 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, either 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 furniſhed us plentifully by them.
2 Before I come to handle the text in the parts thereof, let me return your thoughts to the former verſe, where the Church putteth her own caſe in great affliction, ſuppoſing the good land flowing with milk and 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 extinguiſh 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 promiſes, 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.Pſal. 27.13
Bleſſed be God that miniſtreth ever ſome comfort to ſweeten the calamities of life, and to keep the ſoul from fainting, to keep the head above water, that the deep waters ſwallow us not up.
The true Church of God, when the ambition of the Biſhop of Rome, to be univerſall Biſhop began to ſway Religion to the ſervice of humane policy, then began to loſe of her full numbers, many of them, moſt of them defecting to popery and ſuperſtition: the true profeſſors of the Goſpel were purſued with all kinds of 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 ungodlineſſe 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 proſcription, and in exile from their inheritance, and their country 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 inhabitants: In this extremity, what comfort ſurviveth but this? that our God, the husband of his Church will not chide continually, nor reſerve his anger from generation to generation, but even in this extremity of 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 children doth lay upon us, inciteth us to joyn, as one man with united ſtrength to work for God and his truth to the uttermoſt of our beſt abilities, and who knoweth whether God having crowned our land, ſo many years with peace and truth, doth now try us what we will do for Religion and peace, and how forward we will be in his cauſe, and how charitably compaſſionate of the afflictions of our brethren abroad: wherein, if we ſhall 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 afflictions, 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 religious 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 ſegetes? ſhall we look on whilſt Papiſts poſſeſſe the inheritance of Proteſtants, while ſuperſtition and Idolatry uſurpeth the temples, 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 mediation and treaties, to compoſe the bloudy wars in Chriſtendome, 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 recover the inheritance of his children in peace, he would not draw a ſword, nor hazard a life in that cauſe.
He is now put to it, to ſeek peace by the way of wars, and his children being ſhut out of their own, in the way of inheritance, muſt wade in again by way of conqueſt, or ſit out altogether.
If that part of the afflicted Church, have hope in this diſconſolate extremity, and truſt in God for deliverance and reſtitution, they ſhal ſing, Carmen in nocte: and let God ſtrengthen 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 preſent droopings.
And truly, to our underſtanding, it is time for the Lord to put to his hand, for the cauſe is his. The ſtrife was for a kingdome, but Religion is ſuch a party in the quarrell, that it cannot 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 gather 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 Babylon: 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 beginneth 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 comfort here expreſſed in the Lord, ſtays the heart thereof with flagons, and comforteth it with apples, for his love is a banner to it.
The parts of this text are three.
1 The hope of the afflicted Church.
2 The ground of this hope and comfort.
3 The dedication of this Pſalm.
1 The hope of the afflicted Church.
Yet will I rejoyce in the Lord.
You know that joy dilateth the heart, and giveth it ſearoom 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,Gregor. Bonum eſt adhaerere Deo ſemper: when a man unmindeth all other comforts.
This, as Auguſtine ſaith, eſt gaudium, quod non datur impiis, ſed eis qui te gratis colunt, quorum gaudium tu ipſe es: & ipſa eſt beata vita gaudere de te, propter te, ipſa eſt, non eſt alia.
All you then, who have found ſorrow and heavineſſe, by the due conſideration of thoſe evils, which you have committed and of thoſe holy duties which you have omitted, and of thoſe puniſhments which you have juſtly ſuffered, come hither, and learn how to 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 repining and finding fault when they ſee it performed.
They ſay with old Eli, 1 Sam. 3.18. Iſa. 39.8.It is the Lord, let him do what ſeemeth him good: and with Hezechiah, good is the Word of the Lord.
And therefore, the Lord is the ſame to them, whether he be offerens, opening his hand and giving, or auferens, ſtretching out his hand to ſtrip and diveſt them of all that he hath, as he was to Job.
2 They that rejoyce in the Lord, rejoyce in nothing otherwiſe, 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: Iſa. 25.9.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.Iſai. 26.8. 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 onelyonly 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 Signe. 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 commedle 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 bridebed, 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,Sol. and yet all theſe, who found ſuch cauſe of mourning in themſelves, and expreſt ſo much grief to others, yet rejoyced 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, Auguſt.contra preſumptionem, quia tremor eſt ſanctificationis cuſtodia: ſee this in the Apoſtle, who expreſſeth the life of a Chriſtian well.
As unknown, 2 Co 6 9.and yet known, as dying, and behold we live, as chaſtened and not killed.
As ſorrowfull, 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 crazy 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 ſaeculi, behold, I am with you to the end: this reneweth the face of the earth, and puts new life into them, and quickeneth them; for how can they want any thing, habent enim omnia, qui habent habentem omnia: for they have all, who have him that hath all: for he that gave us his ſon, how could he not together with him give us all things.
I hear St. Ambroſe thus comforted upon his death bed; Non ita vixi inter vos ut me pudeat vivere, nec mori timeo, quia bonum Dominum habemus: for it is a true rule, poenitens de peccatis dolet, de dolore gaudet.
Another note to diſtinguiſh this joy in the Lord, from all other joys is the fulneſſe and exuberancy of it,2 Signe. 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 comfortably 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 pleaſeth the Lord, ſo come things to paſſe.
This poor diſtreſſed Church, being in deportation and feeling the heavy burthen of affliction, yet it found comfort in the Lord.
Jeruſalem remembred in the days of her affliction,Lam. 1.7. and of her miſeries all her pleaſant things that ſhe had in the days of old.
And this joy was quickened with hope of the favour of God to be 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, Pſal. 126.1and our tongne with ſinging.
Therefore, is the joy of the ungodly compar… to a candle, which ſpends it ſelf to the ſnuffe,Job 18.5. and goeth out in a ſtench, and evill ſavour, for the very name of the wicked ſhall rot: but to the juſt,Iſai. 58.8. ſaith God. Thy light ſhall break forth as the morning: this begins in obſcurity, and groweth more and more till the Sun riſing, and yet groweth till the noon day, that is alſo promiſed the juſt.
Thy light ſhall riſe in obſcurity, Verſe 10.and thy darkneſſe ſhall be as the noon day: he expoundeth himſelf
Thou ſhalt be as a watered garden, Verſe 11.and like a ſpring of water, whoſe waters fail not.
Therefore, it is ſaid of the juſt, that, they ſhall bring forth fruit in old age, they ſhall be fat and flouriſhing: and this is,
To 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 onelyonly.
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 onelyonly corporall, and ſpirituall, but eternall ſalvation alſo.
2 Under the name of ſtrength, I underſtand the whole mercy of ſupportation, by which God doth preſerve them in their deportation and return.
3 Under the title of 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 eſtabliſhing of them in their land.
The juſt live, and are ſupported by faith, apprehending theſe full mercies.
1 Of Salvation.
The Church of God hath need of ſalvation, and therefore great cauſe to 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 humano generi, quia praevidet horum Deum futurum.
2 By way of commiſſion, for God doth employ Devils in the Church amongſt his holy ones, both for probation of their faith, for exerciſe of their patience, for preſervation of them in humility, for puniſhment of their ſin, for 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 humility of Job, and to make him an example.
And as clear it is, which the Pſalmiſt ſaith of Iſratl, when they ſtarted aſide from God,Pſal. 78.21 that a fire was kindled in Jacob, and anger came up againſt Iſrael: and in theſe executions, God doth uphold the 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, Verſe 49.anger, and indignation and trouble, by ſending evill angels amongſt them.
St. Paul confeſſeth that leaſt he ſhould be too much exalted with that Metaphyſicall rapture above meaſure.2 Cor. 12.7 There was given me a thorn in the fleſh, the meſſenger of Satan to buffet me, leſt I ſhould be exalted above meaſure.
Thus in reſpect of 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, Pſal. 83.5.they are confederate againſt thee.
The tabernacles of Edom, and the Iſhmaelites, of Moab, and the Hagarenes:
Gebal, and Ammon, and Amalek, the Philiſtines, with the inhabitants of Tyre.
Aſhur alſo is 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 away.
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 Proteſtant 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 humane oppoſition, there is great need of a ſalvation
3 In reſpect of the puniſhments deſerved for ſin, for what Nation hath ſo kept in their ſins to themſelves, that wee have not found means to impart them even into the Church. Solomon could not take a wife out of Egypt, but his wiſdom proved too weak a fence againſt the temptation to Idolatry. Nehemiah preſſeth this example.
Did not Solomon King of Iſrael ſin by theſe things: yet among many Nations, was there not a King like him, who was beloved of his God, and God made him King over all Iſrael; nevertheleſs, even him did 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 mingled with the Egyptians, and learned their works: and worſhipped their gods. Therefore, in regard of their many and great ſins, they needed ſalvation.
Theſe ſins endangered their heavenly hopes, for the wages thereof is death.
This Doctrine may turn to great profit to us.
1 If wee apply our ſelves to the means,Ʋſ…. by which wee may apprehend this ſalvation: For this generall apprehenſion of Gods mercy in Chriſt, which the moſt part of common profeſſors 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 righteouſneſſe, or to the mediation of Saints and Angels, or the mother of our Lord, to propitiate on his behalf, or that truſteth 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 ſmiting them for that they miſ-do, all theſe are excluded from this ſalvation, Jeſus Chriſt died for none ſuch, and goeth not forth with his anointed amongſt them.
Theſe ſhall have no ſalvation hereafter, they can have no true joy here, and therefore when the 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 ſalvation, rejoyce therein in the Lord, Ʋſe 2 and take heed of preſumption of Gods mercy, which is one of the worms of faith: let them take heed of receiving the grace of God in vain, of recidivation, and relapſe into their former ſins: of murmuring at the Lords chaſtiſements, of quenching the ſpirit, of crucifying again the Lord: for we ſee that it is poſſible:Heb. 6.4, 5 for thoſe who were once enlightened, and have taſted of the heavenly gift, and were made 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 onelyonly of God. Doct. 2
It is Jonahs faith. Salvation is of the Lord.
It is Davids faith. Salvation belongeth onelyonly unto the Lord.Jonah 2.9. Pſal. 3.8. Pſ. 43.11.
God taketh it upon himſelf: I, even I, am the Lord, and beſide me there is no Saviour.
He giveth it as a reaſon of his firſt Commandement.Oſe 13.4. Thou ſhalt know no God but me, for there is no Saviour beſide me.
I may call heaven and earth to record this day, to avouch the truth of this, for, who is it that ſupporteth the great frame of the whole univerſe? who is he that knoweth the numbers of the ſtars, and calleth them all by their names, that ſendeth forth the Sun as a bridegroom out of his chamber, and as a mighty gyant to run his race? who is it that maketh and keepeth the covenant between day and night to take their turns for the uſe of man? who is it that clotheth the lilies, that feedeth the birds of the ayr, that can neither labour nor ſpin, that preſerveth man and beaſt, but the Lord?Pſal. 36.6. All theſe look up unto thee, and thou giveſt them their meat in due ſeaſon.
It is glory and 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 exiſtence 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 puniſhment of them.
But eſpecially, he is the ſalvation of his elect, ſo St. Paul; We truſt in the living God, 1 Tim. 4 10who 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 ſalvation maketh us Kings.
Becauſe ſalvation is a work of power, and none can give it, but he who is able to put all our enemies under our feet, and none but God can do this.
Becauſe ſalvation is a work of glory, of glory to him that worketh it, of glory to them upon whom it is wrought, for he maketh his Saints glorious by deliverance, and the ſaved do ſerve him, and 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, 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, onelyonly 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 protection or preferment, to obſerve which is the way to the fountain of honour, and to direct our obſervance that way, let us not be wiſe for this life, and fools for the life to come.
With men on earth there be ſome ſmall brooks of a preſent life, but apud te eſt fons vitae, with thee is the well of life, and the brooks and ciſterns that we ſeek after, do derive themſelves from this fountain.
Theſe brooks 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:Pſal. 84.11. 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 Pet. 3.12.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, Verſe 13.if you be followers of that which is good?
Let the wicked take root in the earth, and ſpread his boughs never ſo far, God hath not denyed him this, yet his face is againſt him, and though the Sun ſhineth on him for a time, and the early and later rain do make him grow and flouriſh: yet our Saviour will tell us, that Every plant which his heavenly father hath not planted ſhall be rooted out.
This ſerveth to reprove the doctrine and faith of the Church of Rome, 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 ſervice then Chriſt hath: ſhe hath more temples dedicated to her honour, then Chriſt, and far more miracles aſcribed to her, then to Chriſt.
Yea, they ſhame not in print to tell the world, that ſhe hath ſaved ſome from hell, whom her ſon had condemned thether, and ſhe hath releaſed many from hell whom her ſon had already ſent thither.
I onelyonly alleage againſt them the plain words of our Saviour. Thou haſt given him power over all fleſh, Joh. 17.2.that he ſhould give eternall life, to as many as thou haſt gived him.
Therefore beware of the leaven of the Scribes and Phariſees, the poiſonous doctrines of the Church of Rome, which take ſalvation out of the hands of God, and aſcribe the donation thereof to creatures.
This was wont to be called Idolatry in the ſermons and writings of the learned, to invocate the Virgin Mary, as they do in their Roſaries and Letanies of the holy Virgin.
Mother of mercy, Gate of heaven, our ſalvation, ſhe that hath bruiſed the head of the ſerpent.
They make their vulgar Latine Bible ſay ſo.
Ipſa conteret caput tuum.
There be two Pſalters both printed in Paris in French, and ſet forth with the approbation of the Sorbonne, one called St. Bonaventures Pſalter, in which whereſoever God is named for Dominus, they have put Domina, printed in Anno 1601. The other Pſalter is digeſted into fifteen demands, printed the ſame year with the ſame approbation, wherein the Virgin Mary is called the firſt cauſe of our ſalvation, the finder out of grace, and putteth her before Chriſt, even in gloria.
Gloria Virgini Maria, & Jeſu Chriſto.
What think you? doth that Church wiſh the ſalvation of of any man in good earneſt, that ſwerveth us from the God of our ſalvation, and directeth us to ſeek it from a creature?
Yet this is the religion which is now grown in faſhion with many in theſe doubtfull and giddy times, which as it robs God of one of his higheſt prerogatives, and doth diveſt him of his power of ſalvation: ſo the profeſſours thereof will finde it a thief in their things temporall, for in ordine ad Deum, the Church will engroſſe all, the Apoſtles of that Church wil not be content, till all be laid at their feet.
Let me commend to you the Kings Majeſties confeſſion of his faith, publiſhed in Latine, and in Engliſh, directed to all Chriſtian Kings, in this perticular, his words are.
For the bleſſed Virgine Mary, I yield her that which the Angel Gabriel, pronounced of her, that ſhe is bleſſed amongſt women; and that which ſhe prophecyed of her ſelf in her Canticum; that all generations ſhall call her bleſſed: I remember her as the mother of Chriſt, whom of, our Saviour took his fleſh, and ſo the mother of God ſince the divinity and humanity of Chriſt are inſeparable, and I freely confeſſe, that ſhe is in glory both above Angels and men, her own Son, that is, both God and man onelyonly excepted. But I dare not mock her, and blaſpheme God, calling her not onelyonly Diva, but Dea, praying her to commend and controul her Son, who is her God and her Saviour,
You ſee what opinion his Majeſty hath of the Doctrine and practiſe of Rome, in this point, he doth call it mocking of her, and blaſpheming of God, to aſcribe ſalvation to her, or to ſeek it from her.
I hope you have lived too long in the light of the Goſpel, to be taken with any of theſe baits, and to be befooled with any of theſe inchantments of palpable hereſie. I hope if an Angel from heaven ſhould come and teach you this doctrine, to ſeek your ſalvation any where elſe but from God, you would anſwer him,… as Nehemiah did anſwer Sanballat. There is nothing as thou ſaieſt, but thou feigneſt it out of thine own heart.
Beloved, let all that love Jeſus Chriſt, and his holy truth, joyn as one man againſt popery, and ſeek to the light of the Word whil'ſt it ſhineth upon us, that we may not loſe the way of ſalvation, which that Word revealeth.
Popery robbeth the Church of this Word, and putteth this candle under a buſhell, it ſendeth us the wrong way for ſalvation, and like the blind Aramites, it leadeth them into the midſt of Samaria, even putteth them into the hands of their enemies.
God did much for this land when he gave us this light, let not our unthankfulneſſe to him, or our peeviſh waiwardneſſe amongſt our ſelves, or our evill and unworthy converſations forfeit this light, or remove our candleſtick.
So long as we know where our ſalvation is ſetled, and who hath it in keeping for us, ſo long as we look that way, and direct all our obedience and worſhip, our thanks and prayſe that way, we are ſafe: for, Bleſſed is the people that be in ſuch a caſe: bleſſed is the people, whoſe God is the Lord: for ipſe eſt qui dat ſalutem.
2 Ground of their hope: The Lord is my ſtrength.
This comfort ſupporterh in afflictions, and this is that which is our ability, of which the Apoſtle ſaith.
But God is faithfull, 1 Cor. 10.13.who will not ſuffer you to be tempted above that ye are able: for what are we able? ſurely of our ſelves, to nothing that is good for us: the name of man ever ſince the fall of man, hath been a name of impotency and weakneſſe.
Ceaſe ye from man, Iſai. 2.22.whoſe breath is in his noſtrils, for wherein is he to be accompted of?
Chriſt hath told us: ſine me nihil poteſtis facere.
For by ſtrength ſhall no man prevail.1 Sam. 2.9. Pſal 71.10
I will go in the ſtrength of the Lord God, and I will maeke mention of thy righteouſeſſe, even of thine onelyonly.
The words of my text are Doctrinall: Doct. The Lord is the ſtrength of his Church.
Conſider this which way you will
1 In eo quod ſumus: in that we are. In him we live.
2 In eo quod facimus, in that we do: the good that we do, he doth it himſelf: O Lord, thou haſt wrought all our works in us.Iſai. 26.12.
The skill that we have in our ſeverall profeſſions and trades and myſteries, it is his ſpirit that giveth it, the ſtrength that we have to labour in our ſeverall callings is his ſtrength, and that bleſſing was included in the curſe of man.Gen. 3.19. Thou ſhalt eat thy bread, in the ſweat of thy face: that God would give man ſtrength to earn his bread, and his labour ſhould be his phyſick, it ſhould make him breath out evill and noxious vapours in his body, which might offend health, in ſweat.
And if 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, Lam. 4.2.how are they eſteemed as earthen pitchers?
They that did feed delicately are deſolate in the ſtreets, they that were brought up in ſcarlet, embrace dunghils.
The women fed on their own aborrements, and did eat their own unripe fruit, children of a ſpan long.Lam. 2.20. Such as were ſo tender, that they could ſcarce endure to touch the ground of the ſtreet with the 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, Deut 6.5.with all thy ſoul, with all thy might.
We muſt put our whole ſtrength to his ſervice, Luk. 10.27.and to the obedience of his Law.
All other uſe of our ſtrength for this life is ſubordinate to this, for they miſtake their own creation, that think they were made for themſelves, and employ their wits, and time, and ſtrength, to ſupport, to adorn, and to make pleaſant and eaſie this temporall life of ours.
Chriſt ſaith, that this love of our God muſt be foreign, with all our ſtrength.
Some abuſe their ſtrength to oppreſſion and ſpoil to wrong their brethren: ſo Babylon is called the hammer of the whole earth, for God did uſe theſe Chaldaeans as the rods of his fury, to puniſh the tranſgreſſing nations: but there came a time, when this hammer was cut aſunder and broken.
How is the hammer of the whole earth cut aſunder and broken? how is Babylon become a deſolation among the nations?Jer. 50.23.
I have laid a ſnare for thee, and thou art alſo taken, O Babylon, and thou waſt not 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, Pſal. 11.6.he will rain ſnares, fire, and brimſtone, and an horrible tempeſt: this ſhall be the portion of their cup.
Some give their ſtrength to women, and by unchaſt and lewd converſation, weaken thoſe bodies, and defile the Temples of God, where Gods holy ſpirit ſhould dwell.
It was the advice which Batſheba the mother of Solomon gave to her beloved Lemuel, and ſhe putteth it home in a mothers holy paſſion.
What my ſon, and what the ſon of my womb, Prov. 31.2.and what the ſon of my vows?
Give not thy ſtrength to women, nor thy wayes to that which deſtroyeth 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, Prov. 7.26.yea many ſtrong men have beea ſlain by her.
Her houſe is the way of hell, going down to the chambers of death.
Some give their ſtrength to drunkenneſſe, they have a woe for their labour.
Woe unto them that riſe up early in the morning, Iſai. 5.11.that they may follow ſtrong drink, that continue till night, till wine enflame them.
Some give their ſtrength to covetouſneſſe, ſome to pride, 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 innocent or faulty in this.
As you have yielded your members ſervants to uncleanneſſe, … 6.1….and to imquity, to iniquity: ſo now yield your members ſervants to righteouſneſſe 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 pleaſure? have we heard the Word with as much attention and profit, as we have heard, other vain and wanton tales: have we beſtowed as many private hours in prayer, as we have done in game.
Have we as much delighted in the 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 temporall 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,Exod. 15 …. be our ſong alſo, that is, let us praiſe him with joy and thankſgiving, it is the honour that David giveth to the Lord: as his ſtrength is always from him, ſo he promiſeth. My ſong ſhall be always of him: & he deſireth that his mouth may be 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 righteouſneſſe, and they pleaſe God better then bullocks that have horns and hoofs: this is, foreign: 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 reference to the Tabernacle of God, which God did after appoint, to be erected and conſecrated to his ſpeciall worſhip; and further 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 intellectuall 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 ſacrifices of thankſgiving, & the incenſe of our praiers are burnt?
Is not the mouth of them that confeſſe his name the beautiful porch of this Temple?
Doth not Chriſt ſtand at our doors, and knock, and deſire our entertainment?
O let us receive him, he is our ſtrength, there is not a ſtronger man to come in and bind him and caſt him out, that day we receive him, that day is ſalvation come home to our houſe. Let him not come in as a gueſt and ſojourner, to tarry a night and be gone, let him have the rule of the houſe. Chriſt will then tell us, that the 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.Pſal. 70.5.
Thus David honoureth God with that great title, for it includeth a confeſſion of prayſe, both of the power of God, able to deliver, and of his wiſedome and love, applying that power to the comfort of his afflicted Church.
Becauſe it was the office of his anointed, the Son in whom he was well pleaſed, Reaſ. 2 to deliver his people from the hands of all their enemies.
He gave redemption to his people.
He ſhall ſave his people from all their ſins: he confeſſeth it his errand hither.
He hath ſent me to bind up the broken hearted, Iſai. 6.11.to proclaim liberty to the Captives, and the opening of the priſon to them that are bound.
Becauſe God knoweth the 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,Pſal. 125.3 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 ſeverall 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 perſonall 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 body 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 perſecutions, and as at this day, the Proteſtants are cruelly purſued both in our neighbour France, and in the Palatinate, and in Bohemia, Miniſters baniſhed as raiſers, and ſtrivers of ſedition, which was laid to the charge of Jeſus Chriſt, and after of St. Paul.
The Lord hath ever heretofore been a deliverer of his Church, and his hand is not 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 ruine, 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 holineſſe 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,Pſal. 124 7 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 eſtate of the Church.
Obſerve it here for a matter of great joy in the Church, to be reſtored to that which formerly they enjoyed; Ʋſe. for it teacheth 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, Job 29.2.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 prodigall 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.Pſal. 51.12.
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.
End of the text · Edward Marbury, Commentary on Habakkuk (1650)