Commentary on the Minor Prophets, Treatise · Chapter 6
CHAP. VI. Doctr. V. God perfectly remembreth, and plentifully requiteth all our labours of love to him and his.
And there was a book of remembrance written before him for them that feared the Lord &c.
A Figurative ſpeech,Oblivis enim in Deum non cadit. Parabolicw̄c hac dicta ſunt, & pro humano captu. Pol. and framed to our capacity: for it befalles not God to be forgetful, or to ſtand in need of a remembrancer. It was in a diſtemper, you may be ſure, that David asked, Haſt thou forgotten to be merciful aPſal. 77.9? and that Zion ſaid, The Lord hath forſaken me, my God hath forgotten me bEſay. 49.14. The Butler may forget Ioſeph, and Ioſeph his former toyl, and fathers houſe cGen. 41.51., but God cannot forget his people whom he hath choſendRom. 11.1. Can a woman forget her ſucking childe eEſay. 49.15? poſſibly ſhe may: ſome tigreſſes have proved unnatural to their own birth, and bowelsfRom. 1.31 foreign., but ſo cannot God. He is not unjuſt to forget your labour of love gHeb. 6.10.: or if he ſhould (as I abhor to imagine) beold there is a book of remembrance written before him, for them that fear the Lord, and that think upon his name. A borrowed ſpeech (for our better apprehenſion) from kings and great perſonages: who uſe, for memories ſake, to keep a catalogue, a calendar of ſuch as whom they minde to reward for ſome ſpecial ſervice; as Ahaſueroſh did Mordecai, when he had read his name in the roll of thoſe that had deſerved well of the kinghEſt. 6.3 So Tamerlane had alwayes by him a catalogue of the names and good deſerts of his ſervants which he daily pernſed. Knol. Tu r hiſt. p. 227.. Thoſe ſtout rebels above my text, were grown ſo bold and bedlam, as to give out, that Gods ſervice was nothing worth: and that it was a courſe of no profit, to keep his ordinances iMal. 3.13, 14 15.. The contrary whereunto is here vouched, and the truth vindicated. God, (ſaith our prophet) both hearkened and heard the holy language of his people, and ſo ſealed up his dear reſpect unto them for preſent: and alſo cauſed a book of remembrance to be written before him for them that feared the Lord, and that thought upon his name, and ſo ſetled it in his heart to requite them for the future. That like as in the work of creation there went with Gods dixit, his benedixit, and with his ordinavit his ornavit, ſo in the adminiſtration of all things (eſpecially in that which is ſpecial and proper, to the elect) with his remembrane, there goes a recompence, and with his regard a reward. Note hence, That God doth perfectly remember, Doctr that he may plentifully requite all the good ſrvices done him by his ſaints and people.
SECT. I. The truth confirmed by Scripture.
HE not only harkened and heard what good things paſſed between them here, but regiſtred up and ingroſſed the ſame in his book of remembrance: called elſewhere the book, by a ſpecialtykDan. 12.1, the writing of the houſe of Iſrael lEzek 13.9, the writing to life in Jeruſalem mIſa. 4.3, the book of life nPhilip. 4.3, the book of life of the lamb oRev. 21.27, wherein he records, and where-out he will relate, at laſt day, all the good works of his childrenpMat. 25., not once mentioning their ſins and infirmties, which he hath promiſed to remember no more qHeb. 8.Our labour of love he will not forget, but be ever mindfull of his covenant rPſal. 115.5. The Lord hath been mindfull of us ſaith the Church (and as an effect thereof) he will bleſſe us; He will bleſſe the houſe o Iſrael, He will bleſſe the houſe of Aaron: He will bleſſe them that fear the Lord both ſmall and great ſPſ. 115.11 12. Cornelius for inſtance, he feared God winh all his bouſeholde, and he made good proof thereof, for he gave much almes to the people, and pray'd to God alway: and therefore both his prayers, and his almes came up for a memoriall before God tAct. 10.1, 2, 4. Thus God remembred his Noah uGen. 8.1, Abraham xGen. 19.20, Rachel yGen. 30.22, Joſeph zPſa. 105.20, whoſe fetters he changed into a chain of gold, his rags into fine linnen, his ſtocks into a charret, his goal into a palace, Potiphars captive into his Maſters Lord, the noyſe of his chains into Abrech; and all becauſe heremembred his Creatour in the dayes of his youthaEccleſ. 12.1, and thereby kept himſelf pure from the great Tranſgreſſion bPſal. 19.13.
SECT. II. The truth confirmed by ſix Reaſons.
THe ground of which gracious dealing in God is firſt his incomprehenſible wiſdome, Reaſ. 1 and fore-knowledge. The Lord hath the Idoea, the perfect platforme and paern within himſelf, of all perſons and things, together with the ſeverall occurrences of either. Hence it is that he knowes all things Simul & ſemel, together and at once; not ſucceſſively or by diſcourſe, collecting one thing from another, as we do; but in one ſimple and eternall act knowing and comprehending all things. He need but reflect upon himſelf, and there he ſeeth all things before him as in a glaſſe. So that to ſpeak properly, there is neither foreknowledge nor remembrance in the Almighty; all things both paſt and future being ever preſent with him. Tine eyes did ſee my ſubſtance yet being unperfect, and in thy book were all my members written, which in continuance were faſhioned, when as yet there was none of them cPſ. 139.16. In this fore-knowledge of God (ſo we call it for teaching ſake) as in a book are recorded the perſons, birth, quality and death of every man and woman; together with their ſeverall deeds and practiſes, that they may receive according to what they have done in the fleſh whether good or evill d2 Gor. 5.
And this is our firſt ground of this point. Known to the Lord are all his works from the begining eAct. 15 18. The Lord knoweth them that be his f2 Tim. 2.19, Yea he knowes the whole way of the righteous gPſal. 1. ult.. And this his knowledge of them and their good works is a knowledge of ſingular apprbation, yea of infinite delight and complacency, which makes him wait to ſhew them mercy hEſay 30.18. Heremembreth, ſaith the Pſalmiſt, when he writes up the people, when he makes up his jewelsiMal 3.17, that ſuch a man was born kPſal. 87.5, 6there: and that being born by a ſecond birth, and having followed him in the regeneration lMat. 19.28, they ſhall not loſe the things they have wrought, but receive a full reward m2 Ich. 8..
Secondly, Reaſ. 2, God is juſt and faithfull, hence his remembrances and remunerations of his peoples ſervices. Not of duty (I muſt tell you) but of mercy: it being a mercy in God even to reward men according to their worksnPſal. 62.12, were they better then they be, or can be.
To thee, O Lord, belongeth merey: for thou rewardeſt every one according to his works nPſal. 62.12. But this by the way. We were drawing a ſecond reaſon for the point from Gods juſtice and faithfulneſſe. And this we borrow fom the Apoſtle Heb. 6.10. God, ſaith he, is not unrighteous to forget your works, and labour of love which ye have ſhew'd toward his name, in that ye have miniſtred to the ſaints and do alſo miniſter oHeb. 6.10.
For the better underſtanding of which argument, it muſt be premiſed, that there is a double Juſtice of God; one of Equity (which is the giving of every man his own, as ye all know) and another of fidelity, according to that of St. Iohn, If we confeſſe our ſinns, he is faithfull and juſt to forgive us our ſins p1 Ioh 1.9. Poſſet alioqui juſtus eſſe Deus, &c. ſed quia ſe verbo ſuo nobis conſtrinxit, juſtus cenſeri non vult niſi ignoſcat Calvin: in locum.. And in this ſence, as it is a righteous thing with God to recompence tribulation to them that trouble you (which is the juſtice of Equity) ſo, to you that are troubled reſt with us, when the Lord Ieſus ſhall come to be glorified in his ſaints, and to be admired in all them that beleeve q2 Theſ. 16, 7, which is the juſtice of ſidelity, for faithfull is he that hath promiſed who alſo will do it. Take it thus: God having made himſelf our voluntary debter, not by receiving any thing from us (for who hath given unto him firſt and he ſhall be recompenſed rRom. 11 35? not one) but by promiſing all good things unto us; what ever unworthineſſe be found in us, Yet he abides faithfull, he cannot deny himſelf ſ2 Tim. 2.13: nor forget to crown his own graces in us with that life eternall, which God that cannot lie, promiſed before the world began tTit. 1.2. He hath, of his own accord, ſmitten a covenant with us of mercy, and given us his band for ou ſecurity: nay his oath, nay his ſeal, both the privy ſeal of his ſpirituEph. 1.13 and the broad ſeal of the ſacramentsxRom 4.11., That by ſo many immutable things, wherein it is impoſſible that God ſhould lye, we might have ſtrong conſolation, which have our refuge to hold faſt the hope that is ſet before us yHeb. 6.18. Reaſ. 3..
Thirdly God is gratious and hountiful, as well as righteous and faithfull. He is rich in mercy to all that call upon him zRom. 10.12, or do him any other buſineſſe. Doth Icb ſerve God for noughtaIob 1.9.? No, nor any man living: he is a large paymaſter. Who is there even among you that would ſhut the doors for nought? neither do ye kindle a fire upon mine altar for nought bMal. 1 10: David indeed would ſerve him on freecoſtc2 Sa. 24.24: but di the Lord dye in his debt? nay did he not pay him his charges are the Sun went down the ſame day with uſury? At another time David had but a purpoſe to build God an houſe, and God promiſed thereupon to build him an houſe for everd2 Sa 7.2, 16: Again, he had but a purpoſe of confeſſing his ſinns, and before he could do it, the Lord forgave him the iniquity of his ſin ePſal. 32.5. The Apoſtle tells us, that a poor ſervant, if in ſerving his maſter according to the fleſh, he do withall ſerve the Lord Chriſt, doing it heartily as to the Lord, and not as to men, let him know, ſaith he, that of the Lord he ſhall receive the reward of inheritancefColoſſ. 4.24. He meets, it may be, with a hard maſter that both belly-beats him, and back-beats him too; gives him very hard work and litle or no wages; but Chriſt will do all. Not wages only ſhall he receive as a ſervant, but inheritance as a ſon. Nay, the poor begger that gives but a cup of cold water, with deſire of doing more, if he had wherewithall; Verily I ſay unto you, ſaith our Saviour, he ſhall not loſe his reward gMat. 10 42. Saul when he went to enquire about the Aſſes, had but five-pence in his purſe to give the Seerh1 Sam. 9.8.: the Seer after much good cheer gives him the kingdome. Such is Gods deaing with us: he liberally rewards the ſmall offerings of his weak ſervants, when he perceives them proceed from great love. How often doth he ſend away his poor Oratours, as Boaz did Ruth wit their boſome full ofbleſſingsiRuth. 3.15, as David did Mephiboſheth, with a royal revenewk2 Sam. 9.7: as Solomon did the Queen of Sheba with what ſoever heart can wiſhl1 King. 10.13: or as Caleb did his daughter Achſah mIudg. 1.15with upper and nether ſprings, a confluece of ſpirituall comforts: temporall contentments, and all of the riches of his grace doth he thus give us all things richly to enjoy n1 Tim. 6.17 Reaſ. 4.?
Fourthly, God is wondrous tender an chary of his own glory, ſeeking the ſetting forth thereof mainly, (and indeed onelyonly) in all his works. Now the glory of God is no way more advanced and enlarged then by keeping open houſe, as it were: giving all beſt entertainment and incouragement to thoſe that frequent him: not forgetting the labour of love that is ſhewed to his Name. For this is it, that will draw in much ompany about him, and make men very obſequious and obſervant, when they ſe… for certain that there is a reward for the righteous oPſal. 58.11; yea, ſtedfaſt, and unmoveable, alwayes abounding in the work of the Lord, as knowing that their labour is not in vain in the Lord p1 Cor. 15. ult. Praiſe waiteth for thee, O God, in Sion; and unto thee ſhall the vow be performed qPſa. 65.1, 2, 3 Sint mecoenates, non deerunt, Flacce Marones. Virgiliumque tibi vel tua rura dabunt. Mart.. But how comes it about that men are ſo officious and forwardly, as to ſtand waiting at the poſts of the gates of Wiſdom, with free offer of their beſt devotions and ſervices? It followes there; O thou that heareſt prayers, unto thee ſhall all fleſh come. As who ſhould ſay, It is for no marvell, though men come thick about thee; and thou have followers good ſtore: for a little eutreaty ſerves turne for the obtaining of great ſuits, of all ſorts, and mercies without meaſure: And it is ſeldom ſeen, that a good houſe-keeper wants company; 'is pitty he ſhould.
Fifthly, God rewards even wicked men that do his will,Reaf. 5. though againſt their own will, and beſide their own intentions: as he did Nebuchadnezzar, (his involuntary and unwitting ſervant) to whom he gave Egypt in way of wages, or military pay, for the long labour, and hard pains he had taken in the ſiege of TyrusrEzek 29.18: Howbeit he thought not ſo, but imagined to deſtroy, and cut off not a few nations ſEſay 10.7. Likewiſe thoſe that ſerve him out of ſervile reſpcts, and ſinfull ſelf-love, he rewards out of the abundance of his bounty; as Ahab, to whom he requited a temporary repentance with a temporall deliverance. Nay, thoſe men of Gods band tPſal. 17.14, that do him no ſervice at all, but walk upon the face of the earth with hearts full of hell, and faces ſet againſt heaven, he not onelyonly commands his Sunne to ſhine, and his raine to fall upon them uMat. 5.45, but further fills their bellies with his hid treaſure, and gives them more then heart can wiſh xPſal. 73.7: their proſperous ſucceſſe doth oft-times exceed the conceitings of their minds. And ſhall he forget his entire friends, that thus remembreth to requite his profeſt enemies? Never was Prince ſo ſerved in his greateſt pomp, as the rebellious Iſraelites in the wilderneſſe: how good ſhall we finde him then to thoſe that pleaſe him?
Laſtly, godly people themſelves, nay honeſt Heathens are carefull to requite ſuch as are diligent about them, and dutifull toward them. Reaſ. 6 What honour hath been done to Mordecai, ſaith Ahaſhueroſh, for this yEſth. 6.3? Surely Mordecai did but his duty: he had hainouſly ſinned if he had not revealed that wicked treachery: yet Ahaſhueroſh takes thought for his remuneration. And ſhall not God much more remember to recompence the weak obedience of us, though (at beſt) his unprofitable ſervants. So Revel, the Prince of Midian, requiteth Moſes, for aſſiſting his wronged daughters, againſt their rude countreymen, that ſought to drive them from the water that themſelves had drawnzExod. 2.20. Shall a courteous Heathen ſo bountifully reward the watering of ſheep, and ſhall not our God be as forward to recompence, be it but a cup of cold water given to a diſciple? If the king of Sodom could find in his heart to leae the goods to Abraham, as a penſion for his pains in the purſuit of the four kings, whom he overtook and diſcomfitedaGen. 14.21: what marvell though the king of heaven appear unto him ſhortly after in a viſion, and ſay, I am thy ſhield, and thine exceeding great reward bGen. 15.1.
SECT. III. Uſe 1. Confutation of the contrary minded, that ſay, or conceive at leaſt, that its in vain to ſerve the Lord.
THis then ſerves, firſt, to confute and convince of ſingular impudency, Ʋſe 1 and falſhood all thoſe profane Atheiſts above the Text, together with the whole rabble of their wretched heirs and ſucceſſours, abroad the world at this very day, that hold it to be a vain thing to ſerve God, a practiſe of no profit at all to be religious. This corrupt opinion of God and his works is an old canker'd ſore, that lies feſtring in all mens hearts, and doth bliſter out upon the tongues of good men ſometimes, of bad men more frequently. Certainly, ſaith David, I have cleanſed my beart in vain, I have waſhed my hands in innecency, or to very ſmall availcPſal. 73.13. This was his ſpeech in a paſſion, for the which he found a time ſoon after to befool and be-beaſt dVerſ. 22himſelf well-favouredly, when he was come to himſelf, and the diſtemper a little over. And good reaſon he ſhould; fo…eſide the diſhonour done to God hereby, in bringing up (as thoſe ſpies) an ill report of Gods ſervice, he ſaw that in ſo ſaying, he had offended againſ the whole generation of Gods children eVerſ. 15: from henceforth therefore he laid his hand upon his mouth. Once he had ſpoken, ut he would not anſwer, yea twice, but he would proceed no further fJob 40.4, 5. With the wicked it is more ordinary. Their words are ſtout againſt the Lord gMal. 3 13, (ſaith our Prophet) they ſtick not to give him out for a hard man, a ſlack pay-maſter, reaping where he ſowed not, and gathering where he ſtrawed not hMat. 25.24. Hear them awhile in their own language. What is the Almighty, ſay they, that we ſhould ſerve him? and what profit ſhould we have if we ſhould pray unto him iJob 2.15? What profit is it that we have kept his Commandements, and that we have walked humbly before the Lord of Hoſts kMal. 3.14? Wherefore have we faſted, ſay they, and thou ſeeſt it not? Wherefore have we afflicted our ſouls, and thou takeſt no knowledge lEſay 58.3? Lo theſe many yeers do I ſerve thee, ſaid that ſelf-juſticiary to his heavenly Father, neither ranſgreſſed I at any time thy commandement: and yet thou never gaveſt me a kid, that I might make merry with my friends mLuk. 15.29. Thus theſe Malecontents of old: and to the ſame purpoſe in effect many now-adayes, that think and ſpeak baſely of Gods ſervice, as if godlineſſe were not gain, but rather gain godlineſſen1 Tim. 6.5, heaven a name, and not worth looking after: but the onelyonly happineſſe to have and to hold. As appears when they ſpare not to foam out their filthy froth, and ſay: What get theſe forward fellows by gading to ſermons, reading ſo much, praying ſo oft, being ſo preciſe and conſcientious?Tull. Philoſophandum ſed paucis: 'tis good to be godly, but withall to be wiſe: zealous, but with diſcretion: we cannot live (beleeve me) by hearing of ſermons: religion will …ot buy food and raiment: we have our hands full of work, and our houſes full of children; and ſhould we ſpend half an hour or leſſe in a morning, and as much at evening in prayer and devotion, all would run to wreck, and our families be but ill proided for. It there not ſuch language as this, heard in ſome mens hearts, nay houſes otherwhiles? Conceive they not as diſhonourably, and as diſdainfully of Gods beſt and buſieſt ſervants, as Pharaoh did ſometimes of he Iſraelitiſh ſacrificers. They are idle, they are idle, ſaid he, let them get them to their taks oExod. 5.17. Moſes ſpeaks of devotion, Pharaoh of idleneſſe: Moſes talks of ſacrifice, Pharaoh of work. Any thing ſeems due work to a carnall minde ſaving Gods ſervice. He cries out of any time or pains laid out that way, as Judas once of the Spikenard: To what end is this waſt pMat 26.8? As Seneca did of the Iewes weekly Sabbaths; that they loſt the ſeventh part of their time: Or, as Jeroboam did of Gods publike worſhip at Jeruſalem, he perſaded the people that it was too much labour to repair t the Temple, they ſhould take a ſhorter cut to the golden calves at Beth-avenq1 King. 12.28. Of this ſort are ſuch as ſend in their ecuſe, when invied to the ordinances; and ſay with thoſe recuſant gueſts in the Goſpel, We have oxen and farms rMat. 22.5and other fiſh to fry, we cannot intend it, and they were fools if they ſhould. Tell them of the unlawfulneſſe of their lying, cogging, over-reaching, cozening, uſury, they'le anſwer you ſtraight: What would e have us to do? we are neither Saints nor Angels: we muſt do as the world does, or elſe look to be undone for ever. Plain dealing indeed is a jewel: but (would ye ſhould know) he that uſeth it, ſhall die a begger. Preſſe them to works of mercy, and liberality to Gods poor; alaſſe, ſay they, we are poor men our ſelves, and have many to care for. A man cannot tell what ſhall come after him, and what ſhall come after him who can tell fEccleſ. 6.12? O fools, and ſlow of heart to beleeve all that the Prophets have afore-time ſpoken tLuk. 24.25. Hath not God ſaid, The liberall man deviſeth liberall things, and by liberall things he ſhall ſtand uEſay 32.8, not fall, or come to ruine. That he is able to reſtore any Amaziah more then the one hundreth talents come tox2 Chro. 25.9, loſt or rather laid out for Gods ſake, and in is ſervice? that whoſoever forſaketh all, and follows Chriſt ſhall receive a hundred-fold here, and heaven hereafteryMark. 10.30. Ruth for inſtance: ſhe (while Orphah wants bread in her own countrey) is grown a great Lady in Bethlehem; and advanced to be great-grand mother to the King of Iſrael, nay to Chriſt the heire of all. But the ground of this perverſnes and misjudgment made by men of Gods work, and is wages is, that damned infidelitie that is rooted in our natures: canſing that we dare not rely upon God, nor truſt his bare word without a pawne; but think 'tis beft every man to ſhift for one: that a bird in the hand is worth two in the buſh (as the prodigall, that called for his portion here; and that carnall Cardinall that wouldnot part with his part in Paris, for his part in Paradiſe) that wherever we ſee God 'tis beſt tuſting to our ſelves: which what is it better then to give God the lie,Cardinall Burbon. to charge falſhood upon the Almighty? ſhould ſome man promiſe me an hundred pound, doing ſome ſmall chare for him, though I told him not plainely, he did but ſeek to gull me with words, yet if I ſhould go my way from him, turn againe and laugh in his face, and never make uſe of his offer, or triall of his curteſie, I ſhould, in effect, ſay as much as all that comes to. Think the ſame of ſuch as reject Gods juſt precepts, and deſpiſe his large promiſes, ſlighting his work, and ſlandering his wages, what do they leſſe then put the lie upon him in groſſeſt manner? then the which I know not what greater indignitie can be offered to the God of truth: Whereat though he ſeemes to wink for a ſeaſon, and they conceive baſely and abſurdly of him thereupon, as if he were altogether ſuch a one as themſelves, yet he will ſhortly reprove them, and ſet their ſins in order before their eyes zPſal 50.21, as they ſtand recorded in the roll of remembrance. For as there is a book of remembrance written before him, for them that feared the Lord, and that thought upon his Name; ſo no leſſe for them that deſpiſd the Lord, and ſet light by his Name. That therein (as in a table) they may run and read their own deſtiny written faire, and ſo returne and diſcerne between the righteous and the wicked, between him that ſerveth God, and him that ſerveth him not.
SECT. IIII. Ʋſe 2. The wicked ſhall be ſurely and ſeverely puniſhed. Uſe 2
ANd that's a ſecond uſe of this point, and 'tis for terrour to all graceleſſe and profane perſons, that ſerve not God but Mammon, not the Lord Chriſt, but their own bellyes aRom. 16.18, that forſake their Maker, and purſue after lying vanitiesbJon. 2.8, that ſay, after all, The Lord hath for ſakenthe earth, he will neither do good nor evill cEzek. 9.9 Zeph. 1.12. He hath ſaid in his heart, (quoth David of the Atheiſt) God hath forgotten, he hideth his face, he will never ſee it dPſal. 10.11. And again by way of complaint. Lord, how long ſhall the wicked, how long ſhall the wicked triumph? How long ſhall they bluſter and ſpeake hard things? and all the workers of iniquitie boaft themſelves. They break in pieces thy people &c. Yet they ſay, the Lord ſhall not ſee, neither ſhall the God of Iacob regard it ePſal. 94.3 &c.. They hide God from themſelves, and then think themſelves hid from God*Struthiocamelo cum delit eſcendum eſt, ſolum caput penitus in condenſo loco ſeu frutice occultat, reliquum corpus in aper to relinquit. Ita dum in capite ſeeurus eſt. nudus qu… m…or …t. capitur totus … Capite. Plin. … 10. tap. 1. Impiorum dicta et facta ſimiliter in Dei commentariis referuntur &c. Gualth in textum.. Whoſe folly we can better revince then in the following words. Vnderſtand ye bruitiſh among the people, and ye fooles, when will ye be wiſe? He that planted the eare ſhall not he hear? He that formed the eye, ſhall he not ſee? He that chaſtiſeth the heathen, ſhall not he correct? He that teacheth man knowledge, ſhall not he know? Yea, the Lord knoweth the thoughts of man, that they are vanity. He knowes them, and ponders them: he records and writes them down particularly in his ook of remembrance. The ſin of Iudah is written with a pen of iron, and with the point of a diamond fJer. 17.1. Behold it is written before me, and I will recompence it into their boſomes gEſay 65.6ſaith the God of recompencehJer. 51.56. And as he writes up their actions for future vengeance, ſo (as men do their chief evidences, which they are moſt carefull to keep ſafe) God is ſaid to lay up theſe records in ſtore with him, and to keep them ſeal'd up among his treaſures iDeut. 32.34. And for what end doth he this? but that he may produce them as ſo many ſwift witneſſes againſt the workers of iniquity in that day. Her ſinnes have reached to heaven, and God hath remembred her iniquities: Reward her therefore even as ſhe hath Rewarded you, and double unto her double, kMal. 3.5according to her works, ſaid that mighty angel concerning BabylonlRev. 18.5, 6 Jacob Revlus in hiſt. Pontific p. 177. Lente gradu, ad vindictam ſui, divina procedit … ̄ura, tarditatemque ſupplicij gravitate compenſet. De Dionyſio Val. Max. Iib. 1. cap. 2. foreign.. And the ſame ſai th the mighty God concerning all impenitent perſons, well they may ſhuffle for a ſeaſon, and ſhift rom ſide to ſide (as Balaams aſſe before the puniſhing Angel) but ſurely their ſin will finde them out, and ring them ſuch a heavie peal, as Pope Innocent the fourth heard once from heaven, and was found dead the next day in his neſt, Veni miſer in judicium, come thou wretch and receive thy judgment. What though the Lord defer the execution of his ſentence: The master of that evilſervant ſhall come in a day when he looks not for him, and at an houre when he thinkes not, and ſhall cut him in twain, rend his ſoul from his body, and appoint him his portion with unbeleevers mMat. 24.51 Luk. 12.46.. What though they flouriſh awhile here, and ſpread themſelves like a gren bay treenPſal. 37.35. exorientur, ſed exurentur., it is that they may be cut off for ever. What is fairer then the corn-field a little before harveſt? then the vineyard, a little before the vintage? Thruſt in thy ſiclke, and gather the cluſters of the vine of the earth, for her grapes are fully ripe, and caſt t into the great wine-preſſe of the wrath of God.oRev. 14.18, 19.
SECT. V. Ʋſe, Let them therefore haſten out of the Devils danger, and get into Gods ſervice. How that may be done
KNowing therefore the terrour of the Lord, Ʋſe 3 we perſwade menp2 Cor. 5.11.; And oh that we could perſwade all unregenerate prſons, firſt, by this point, to do as Saint Peter adviſeth all in their caſe, Repentye, ſaith he, and be converted that your ſins may be blotted out, when the times of refreſhing ſhall come from the preſence of the Lord qAct. 3.19.: Bloted out, I ſay, and firſt out of Gods book of remembrance, where they ſtand written with a pen of iron, and with the point of a diamondrJer 17.1.: Secondly, out of the book of their own conſciences, where they ſtand recorded for future time, as ye may ſee in Joſephs brethren. Their own hearts condemned them, and called them miſcreants, twenty years after the fact committedſGen. 42.21.. their conſciences alſo bearing witneſſe, as ſaith the Apoſtle, and their thoughts between themſelves, accuſing one another tRom. 2.15. foreign formavit pinaeit. Where it is remarkable that the Syriack tranſlatour uſeth a word for conſcience that ſignifieth a written or painted thing. For the conſcience now is as a table wherein are many things painted, which ſort of writting is fitly compared to that we write with the juice of an onion or lemmon, hold it to the fire, and it is legible. So when the conſcience is once put to the fire of Gods wrath, all will out, and old ſins come to a new reckoning. The onelyonly way to ſpunge out this writing, is by weeping upon it repentant tears, that God may waſh us throughly with the blood of his Son. For if we confeſſe our ſins againſt our ſelves with David u, he is faithful and juſt to ſorgive us our ſins x1 Joh. 1.7, 9; and to croſſe out of his debtbook the black lines of our ſins, and arrerages, with thoſe red lines of his ſons blood. I even, I am he that blotteth out thy tranſgreſſions for mine own ſake, and will not remember thy ſins yEſay. 43.25. And again, I will be merciful to their unrighteouſneſſes, and their ſins will I remember no more zHeb. 8.12.. Lo, if we but remmber our miſdoings, he will forget them: if we reveale them with ſhame and ſorrow, he will cover themaPſal. 32.1., if we but ſee them to confeſſion, we ſhall never ſee them to our confuſion, if we but acknowledge the debt, he will cancel the bond, blot out the hand-writting that was againſt us bCol. 1.2, 14, and caſt all our ſins behinde himcMicah. 7.19, (as off-caſt eidences that are paſt date) into the depth of the ſea: ſo that we ſhall never ſee them again, otherwiſe then the Iſraelites ſaw their enemies, the Egyptians, dead upon the ſhoare.
2 Next, doth the Lord ſo remember to requite the ſervices of his people? is there ſuch a lively remembrance, and ample recompence preparing for them (how ſhould this fire up the affections of all unregenerate perſons, to hire themſelves out to God for ſervantsdRom. 6.13, to ſwear with David ePſal. 119.106, to vow with Ioſhua fJoſh. 24.14.to ſerve Iehovah; renouncing the devils drudgery, to whom they have hithereo damned themſelves voluntary ſlaves, to their ineſtimable diſadantage. It is a point (I wot well) they will not hear of, that the devil is their good Lord, that he ſets them awork, and will pay them their wages. You know how ill the Jews took it to be told as much by our Saviour ChriſtgIoh. 8.44. But that it is no better with them, the ſcripture is clear, and the joynt teſtimony of all Gods redeemed ones concurrent: for we our ſelves alſo (even I Paul, and thou Titus) were ſometimes fooliſh, diſobedient, deceived, ſerving diverſe luſts and pleaſures hTit. 2.3, hampered and enwrapt in the inviſible chaines of the kingdom of darkneſſe, being taken alive captive by the devil at his pleaſure i2 Tim. 2.25 foreign., hurried about by him as Bajazei in his iron cage: toiled out of all true comfort, as Samſon at his mill: oppreſt with unreaſonable tasks, and inſupportable burdens, as hrael in the iron-furnace: this is their work. And for wages, they are expoſed to a world of plagues and curſes, armies and changes of ſorrows, and calamities here, their whole life being but one continuate vexationkEccleſ. 2.17, beſides the fear of death (that upſhot and center of evils to evil men) making them ſubject to bondage all their life time lHeb. 2.15. And worthily: for terrours take hold of them (then) as waters, they make them afraid on every ſidemJob. 27.20 & 18, 19. Trouble and anguiſh make them afraid they ſhall prevail againſt them; as a king ready to the battle nIob. 15.23, 24. Death ſeizeth upon them, as a mercileſſe officeroPſal 55.15, takes them by the throat as that cruel ſervant in the Goſpel: feedeth upon their fleſh, as a greedy lionpPſal. 49.14, ſtings them to the ſoul as a fiery ſerpentq1 Cor. 15.55, gripes them to the quick as a bear robbed of her whelps: comes upon them with a firmae Ejectione as an inexorable Landlord: carries them away as Gods executioner, yea as the meſſenger and forrunner of the ſecond death, where the worm never dieth, where the fire never goes out rMar. 9.44.: where they ſeek death but finde in no…, yea deſire it, but it fleeth from them ſRev. 9.6. It is reported of Roger ſomtimes Biſhop of Sal ſhury (the ſecond man from king Steven) that he was ſo tortured in priſon with hunger and other calamities uſually accompanying people in that caſe, ut vivere noluerit, mori neſcierit, live he would not, die he could not. How much more true think we) is this of all thoſe that are thruſt into that outer-darkneſſe,Nubrigenſis. foreign. that darkneſſe beyond a darkneſſe (as the word ſeems to import) that utmoſt dungeon of the damned, where there is nothing but weeping and wailing and gnaihing of teeth. Weeping for extremity of heat, and gnaſhing of teeth for extremity of cold. Weeping is the expreſſion of ſorrow, and ſorrow cools the heart; and cold makes the teeth to chatter. Thus thoſe miſerable creatures do, at ſome time, freez and fry, weep and gnaſh, live and die, a dying life a living death, not for a time, or times, or half a timetRev. 12.14. (oh happy they, if ever they might hope an end!) but ever and ever, and beyond all time, throughout all eternity. Oh conſiderchis, all ye that forget God, lest he tear you in pieces, and there be none to deliver you uPſal 50.22. Save your ſelves from this tormenting Tophet, and be forwarned to flee from the wrath to come. See what miſerable ſlaves ye are to Satan (being altogether as much in his power and clutchesxAct. 26 18 as he that goes gyved is in the gaolers: or he that goes up the ladder pininond and hoodwinkt in the hangmans) and for how little good advantage ye lay forth your ſelves, and toyl out your lives in weariſome*Ier. 9.5 Pſal. 55.10 wickedneſſe. Do but ſummon the ſobriety of your ſenſes afore your own judgments, and ſee what unceſſant pains ye are at, and all to go to hell; whiles you do wickedly with both hands earneſtly yMic. 7.3., working hard at the works of the fleſh, but putting your gets into a bottomleſſe bag zHag. 1.6.. Nay that's not all: for he that ſoweth the winde ſhall reap the whirelwinde aProv. 22 8 Hoſ. 10 12, ſaith Solomon, that is, he that ſoweth the wind of ſin and vanity, ſhall reap the whirlwinde of vengeance and miſery. And he that ſoweth to his fleſh, ſhall of the fieſh reap that corruption, that is contradiſtinguiſht to life everlaſtingbGal. 6.8.: for the wages of ſin is death cRom. 6. ult. Surſum curſum noſtrum dirigamus, & minantem imminentem & exterminantem mortem attendamus, ne ſimul cum corporis fractura, animae jacturam faciamus., temporal, ſpiritual and eternal. And is it nothing to loſe an immortal ſoul? to purchaſe an everliving death? hear then ſet thy ſelf in good earneſt to ſee and ſigh under Satans ſervitude: be ſenſible of his yoke, as galling thy neck, and let it make thee cry out, O wretched man that I am who ſhall deliver me from this unſufferable ſervitude! Behold, I am more miſerable then Samſon at the mill: for he had hope in his death,dProv. 14.32 but what hope have I, When God ſhall take away my ſouleJob. 27.8: I am more miſerable then Zedekiah in cold irons; for though he loſ his eyes, yet he eſcaped with his life: but I, alaſſe, am am dead while alive f1 Tim. 5.6, a very living ghoſt, a walking ſepulchre of my ſelf. I am more miſerable, then Ieremy in the dungenon: for he found friends, and means of enlargement: but to which of the Saints ſhall I turn my ſelfgJob. 5.1., or where ſhall I finde help or reſcue in heaven or earth? I am more wretched then Iſrael in Egypt: for if they performed their tasks, they eſcaped the laſh: but I, after all my beſt ſervices done o the devill, am laden with ſtripes, and ſhall be ſcourged with ſcorpions*…nſideret his quilibet quam jod 1 ſir ſervitus, ſervhe priacipi immò tyranno diabolo qui ſubditos ſibi infandis divexat modis. Bucer.. Thus make moan to thy ſelf, firſt: and tenmake out to Chriſt, next, for manumiſſion and enlargement: for if the ſon ſet you free, you ſhall be free indeed hIoh. 8.36..
Cry to the Lord Chriſt in the words of the ancient Church, O Lord, other Lords beſides thee have had dominion over us, but we will remember thee only and thy name iIſa. 26.13.. Thy name is as an oynt munt powred out, thereſore the Virgins love thee kCant 1.3. O pour upon my dry ſoul of that precious oyntment, and ſtabliſh me with thy free ſpirit lPſal. 51 12, for where thy ſpirit is, there is liberty m2 Cor. 3.17, from both the commanding and the condemning poer of ſin and Satan. O deliver not the ſoul of thy turtle dove to theſe wicked ones x: in thy righteouſneſſe rid me and ſet me free. For a day in thy courts is better then a thouſand other-where. I had rather be a dore-keeper in the houſe of my God oPſ. 84.10, 11, then to be Satans chlef-favourite, or one of the privy chamber: For the Lord God is a Sun and a ſhield: the Lord will give grace and glory; large wages! grace and glory? what things be theſe? one would think that were reward enough for ſuch ſorry ſervice, as we can do him, a beſt: ey, but then her's more then enough, for no good thing will he withhold from them that walk uprightly. Oh bountifull God! who would not chuſe and covet to be thy ſervant? who would not gladly ſtand waiting at the poſts of thy gatespProv. 8 34, if haply at any hour of th day he might hear thy happy call, and be hired into thy heavenly Vineyard? who would not …un through thick and thin*Quidam ad omnia viae & vitae hujus exercitia non ſolum ambulant ſed & currunt imò potius volant Bern. Serm. 3. de Aſc. Dom. to compaſſe ſuch a gainfull ſervice? And yet 'tis a world to ſee, a wonder to behold how ſtrangely men hang off here: how hard they are to be wonn to the ſetting in hand with the works of the Lord: miſerably ſlighting God; offers, and letting ſlip their golden opportunities of getting into his employment. They talke ſometimes of the wages, but ſhrink at the work, as the Iſraelites talked of the reward of Goliath's conqueſt, yet fled from it when they had doneq1 Sam. 17.24, 25. The land is good; ſaid thoſe faint-hearted ſpies, but the cityes are walled up to heaven, and the inhabitants unconquerable. They wiſh well other-whiles to heaven, as he that kneeled to our Saviour with good maſterrMat. 19.16 Turpe eſt impios diabolo tam ſtrenuèſervire, nos Chriſto pro ſanguinis …retio nihil rependere Cyprian: lib. de oper: et eleemoſ: in his mouth: they could be glad with Balaam to dye the death of the righteous, but to live their preciſe and auſtere life, that goes to the heart of them: they cannot frame to it. O blinder then Beetles! the merchant refuſeth no adventure for the hope of gain: the hunter ſhrinketh at no weather for love of game; the ſouldier declineth no danger for deſire of glory or ſpoile: the bear breaks in upon the hives, contemning the ſtings; And ſhall we fain to our ſelves an eaſe in not underſtanding, or an idleneſſe in not ſeeking after that ſervice that will be a means unto us, not only of avoyding intollerable, and endleſſe torments (which is the devills meed and wages) but alſo of attaining immeaſurable and immortall glory, pleaſure and gain, which is Gods reward and guerdon: For glory, honour, and peace to every man that works good, to the lew firſt, and alſo to the Gentile ſRom. 2 10. And contented godlineſſe is greateſt gaint1 Tim 6.6 foreign in pietate. 1 Tim. 4.8, ſaith the ſame Apoſtle, ſuch as wherein all loſſes are recompenſed, all wants ſupplied, all curſes removed, croſſes ſanctified, promiſes accompliſhed, bleſſedneſſe procured, Satan conquered, Death deſtroyed, the grave ſweetned, corruption aboliſhed, ſanctification perfected, and heaven opened for a more happy enterance. What ſhould I ſay more for a concluſion of this firſt Exhortation to thoſe that are in their naturall condition? There is no gain to that of grace, no increaſe to that of Gods ſervice. The Uſurer gaines ſix in the hundred, but the gain of godlineſſe is an hundredfold here, and eternall life hereafter. Oh who would not then turne ſpirituall purchaſer?
SECT. VI. Ʋſe 4. Exhortation to Saints to abide in Gods love, and to abound in his work: ſith their labour of love is not in vain in the Lord.
OUr ſecond Exhortation is to be addreſſed to all thoſe that are true of heart, Uſe 4 whoſe names are written in heaven uheb. 12.23, whoſe ſervices are ſet down in Gods book of remembrance. How ſhould theſe firſt, rejoyce in this priviledge, more a great deal then if devils were ſubdued unto them xLuc. 10: what a mercy is his, that God ſhould ſet ſo highly by their poor performances, as to record them in the high court of heaven: to gratifie and grant them thereupon great ſuites on earth; to glory and boſt of them before the Prince of hell; as he did of Iob yIob 1.8, becauſe he was jealous over himſelf and his with a godly jealouſyzIob 1.5. How ſhould the Saints delight themſelves in ſuch a maſter, and make their boaſts of God all day long aPſal. 44.8? How ſhould they ſing with David, Lord thou haſt dealt bountifully with thy ſervant according to thy word bPſal. 119.17: carolling out, and calendring up the noble acts of that Lord*Pſal. 105.5, who ſhall count when he writes up the people cPſal. 87.6, that ſuch a man was born there, and there was faithfull in all his houſe, as a ſervantdHeb. 3.5, with Moſes: kept his word, and not denyed his name with Pergamus and Philadelphia eRev. 2. & 3: inſtantly ſerved the Lord day and night, with the twelv… tribesfAct. 26.7 foreign. &c. Theſe things he carefully recordeth, and honourably mentioneth, and is it not a ſhame for us to be ſlothfull, and ſilent? to be forgetlull of him that thus remembreth us, and the poor things that paſs from us? Of all things God cannotabide to be forgotten: See how ill he takes it at the hands of his people. They are a froward generation, children in whom …no faith ſaith he. For of the Rock that begat them they are unmindfull, and the God that formed them they have forgotten. And when th Lord ſaw it, he abhorred them, becauſe of this provoking of his ſons and of his daughters gDeut. 32.18 20. And a fire was kindled in hisanger thereupon, even ſuch as burneth to the loweſt hell. For the wicked ſhall be turned into hell, and who too? With all them that forget God hPſal. 9.17.. But what ſhall become of them in the mean while? Behold, I even I will utterly forget you (and ſo pay you home in your own coyne) yea I will bring an everlaſting reproach upon you, and a perpetuall ſhame which ſhall not be forgotten iIer. 23. 39.40. See this exemplified in the rich glutton Luc. 16. who becauſe he remembred not that God gave him his corne and wine and oile, and multiplyed his ſilver and his gold kHoſ. 2.8, but ſacrificed to his own net, and burnt incenſe to his own yarn, becauſe by them his portion was fat, and is meat plenteouslHabak. 1.16, therefore is he not ſo much as once called by his name in holy ſcripture, but lyes wrapt up in the ſheet of infamy, and buried in everlaſting reproach which ſhall not be forgotten. When as the poor beggar that ſet God alwayes before him mPſal. 16, with David, that remembred his name in the night, and thereby kept his lawnPſ. 119.55, is thought worthy to have a name in Gods book, and a nayle in Gods houſe oEzra. 9.8, the Lord ſaying unto him as once to Moſes, I have known thee by name pExod. 33.12, thy memoriall ſhall endure to all generations qPſal. 112.. Nay the Lord Jeſus remembreth ſuch ſtill, now he is in his kingdomerLuc. 23.42, that beſtirr themſelves all they can, and deſpatch a great deal of work in a little time, as that ſamous theef did, who therefore by a commendable theſt, after he bad offered violence to Gods king dome ſMat. 11.12 foreign. Arripiunt, vel diripiunt, ut citatur ab Hilario: Metaph. … caſtris aut arce quapiam quae irrumpentibus hoſtibus diripitur. Beza., ſtole heaven, and ſupt in paradiſe.
SECT. VII.
BUt ſecondly, Doth God remember his Saints and their ſervices? then let us learn hence not only to reciprocate by remembring him and his mercies, but alſo (as his remembrancers) to put him in minde (in caſe he ſeem leſs forward to do us good) of his ancient proceedings, and gracious promiſes. This is that the Prophet exhorts unto: Ye that are the Lords remembrancers keep not ſilence tEſay 62.6, 7. This the Pſalmiſt conſtantly practiſed; Remember O Lord, thy tender mercies, and thy loving kindneſſes, for they have been for ever uPſal. 25.9. And this the Lord though he needeth it not, yet every where ſtands upon. He exacts and expects it from us, as a part of his ſervice, and as a condition on our part to be fulfilled in the new covenant. Where, after he had promiſed great things (concerning Juſtification, Sanctification, and preſervation) he ſubjoyns. Yet I will for this be enquired of by the houſe of Iſrael to do it xEzek. 36.37. So in another Prophet, I will blot out thy tranſgreſſions, and not remember thy ſinnes. But then, Put me in remembrance, lit us plead together: declare that thou mayeſt bee juſtified yIſa. 42.25, 26. Whereby you ſee what's to bee done on our part, if we would be remembred with the mercies of Gods people. Plead wee muſt the gracious promiſes: ſpread them before the Lord, as Hezekiah did Sennacheribs letterzEſay 37.14. Pray them over, as David often, and ſo put him in mind of the good he hath ſpoken concerning us. He loves to be importuned in his own words, to bee burdened with his own promiſes, and to be urged with rguments taken from his old proceedings Ariſe, as in the dayes of old, and performe the mercy which thou haſt ſworn to our fathers from the dayes of old aMic. 7.14, 20.
This Moſes and Elias well underſtood: and therefore the former as in pleading for the people, he minds the Lord often of his covenant with Abraham, Iſaac, and Jacob bExod. 32.13, and treats with him to that purpoſe by his Name Jehovah (that emphaticall and comfortable NamecExod. 6.3:) ſo when he had foretold a plague to the Aegyptians, or the remove of it, yet he omitted not to pray the accompliſhment. And the later, when he had by warrant from heaven promiſed rain to Ahab after three yeers draught yet he went afterward to the top of Carmel, and prayed earneſtlydJam. 5.17 foreign., (ſaith St. James) he prayed toughly, luſtily, laboriouſly; he ſtrained every vein of his heart (as it were) in prayer, for he ſtoopt, and ſtretcht, and put his face between his knees, ſaith the ſtory, and this for a great while together, till at length a cloud, and after this a cataelyſme of raine and waters came of it; when once he had prayed to purpoſe,e1 Kin. 18.42 and not till then. For the Lord, though he be liberall, yet he is not prodigall: and although he reject not our weak ſervices, yet he throwes not away his mercyes upon ſuch as hold them not worth whiſtling after, as they ſay. Be his children never ſo deare unto him, yet they ſhall know their diſtance, and their duty: and although he love to be acquainted with them in the walkes of their obedience, yet he taketh ſtate upon him in his ordinances, and wilbe ſought unto for his mercies. Seek the Lord, ſaith the Prophet, and then will he raine righteouſneſſe upon you fHoſ. 10.12. For like as the Sun drawes up vapours from the earth, not to retaine them, but to return them to the moiſtening and ſo fattening of the ſame: ſo doth the Lord draw from us our devotions and other duties, not for any benefit of his own, but to raine them down againe upon us in ſo many bleſſings.
SECT. VIII.
LAſtly, this (me thinks) ſhould mightily encourage good peoples hearts and ſtrengthen their hands in well-doing, to conſider, that the Lord doth perfectly remember plentifully to requite whatſoever ſervice. The pains cannot be caſt away that we reſolve to lay out, nay to loſe for Chriſt. Maſter, ſaith Peter, we have laboured all night, and have taken nothing. Nevertheleſſe at thy word wee will let down the net gLuk. 5.5, 6. And he ſped accordingly; for he encloſed a great draught of fiſhes, even to the breaking of the Net, &c. So true is that of the Apoſtle, He… that is Lord over all, is rich unto all that call upon him hRom. 10.12: He gives exceeding abundantly, even above all that we ask or thinkiEpheſ. 3.20. Thus David asked life of the Lord, and he gave him length of dayes for ever and everkPſal. 21.4. Solomon asked wiſdome (not wealth) and he had wiſdome and wealth too. Hezekiah asked one life, and God gave him two: added fifteen yeers to his dayes, which we count two mens lives, and a yeer over. The palſie man ſeeking health at Chriſts hands, had health and heaven to boot. Zacheus ſtriving to ſee Chriſt, not onelyonly ſeeth him, but heareth him ſpeal… ing ſalvation to him and his.
Yea, (may ſome ſay) God may crown his people with ſalvation:Ob. John Baptiſt was without any law, right, or reaſon, beheaded in Priſon, as though God had known nothing at all of him. George Marſh Martyr. Act. & Mon. fol. 1423. Sol. but they are hardly put to't in the mean while, many of them, and ſorely vexed by the oppreſſions of their enemies, who make pitifull havock of them, and God regards it not.
Firſt, this is not for their diligence, but negligence rather in the work of the Lord: lazy ſervants muſt be quickned.
Secondly, God hereby tryeth the truth, and ſoundneſſe of their graces; makes it appear that they ſerve him for himſelf, and not meerly for provender, or for a whole skin, as the Devil accuſed Job lIob. 2.4.
Thirdly, God in humbling them remembreth them, for his mercy endureth for ever mPſa. 136.23. Is Ephraim my dear ſonne? is he a pleaſant child? for ſince 1 ſpake againſt him, I do earneſtly remember him ſtill: therefore my bowels are troubled for him: I will ſurely have mercy upon him, ſaith the Lord n…er 31.20.
Laſtly, heaven will pay for all, and the leſle they take up of their wages before hand, the more they ſhall receive at the quarter day. It we ſuffer together with him, we ſhalbe glorified together oRom. 8.17. This made Abraham content to dwell in tents, becauſe he looked for a more enduring citypHeb. 11.9.10: Moſes choſe the repreach of Chriſt, (the worſt part of him) before the honour of Pharaoh's court: & this when he was no baby neither, but at mans eſtateqHeb. 11.24, &c. and therfore knew well what he did; and all becauſe he had reſpect to the recompence of Reward. This made the beleeving Hebrewes ſuffer with joy the ſpoiling of their goods, as knowing that they had in heaven abetter, and more enduring ſubſtance rHeb. 10.34 Nudus opum, ſed cui coelum terrae que paterent. De Archimede ſuo Silius lib. 14.. Ezekiel willing to deliver an unpleaſing meſſage, and ſuffer for it too, becauſe God took him up and let him heare the noiſe of a great ruſhing, ſaying, Bleſſed be the glory of the Lord ſEzek. 3 12. Nay our Saviour Chriſt helped himſelf over the hardſhip of his croſſe, by caſting his eye upon the Crown: leaving us an example to follow, a copiet… Pet. 2.21 foreign. to write after. And indeed it is a matter paſſing difficult to obey God, when carnall reaſon ſuggeſteth likely hood or damage or other danger. But if it were a ſufficient reaſon to move Jacob to neglect his ſtuffe in the land of Canaan, becauſe Pharaoh promiſed him the beſt things of Egypt uGen. 45.20. How much more ſhould the aſſurance of heaven (that true treaſure) make us careleſſe of this earthly traſh? How ſhould the very fore-thought of that exceeding, exceeding weight of gloryx2 Cor. 4.17 foreign. There ye have an elegant treble Antithefis, & double hyperbole beyond engliſhing. A ſuperlative tranſcendent phraſe (ſaith one) ſuch as is not to be found in all the Rhetorike of the Heathens, becauſe they never wrote of ſuch a theme, nor with ſuch a ſpirit., make us plentifull in Gods worke: cauſe and even compell us to hear much, pray much, live holily, deale uprightly, be conſtant and abundant in welldoing, what ever come of it: Not ſtanding upon the worlds cenſure, who are apt enough to call thee foole for thy forwardneſſe, and two fooles for thy foolehardineſſe, (ſo they uſually call and count the care of good conſcience, and courage in a good cauſe:) let them work on, and ſpare not, but ſcare thou God: and againſt all their*Nigro carbone notandus. Juven. black coles, comfort thy ſelf with bis white ſtone yRev. 2.17. Let them think baſely of thy courſe, but do thou think buſily of Gods name: and he will think as carefully of thy recompence, even above all that thou canſt aske or thinkezEph 3 20.
Up therefore (that I may reſume the exhortation, and ſhut up all) Up. I ſay, and be doing, and the Lord ſhalbe with youa1 Chr. 22.16. Why ſtand ye here idle all the day long bMat. 20.6? Why linger ye and look thus one upon another cGen. 42.1 Dies brevis eſt & opus multum, & operarij pigri, & paterfam: urget. Quare caſtigemus mores & moras noſtras R. Simeon. Qui ſtudet optatam curſu contingere metam multa tulit fecitque, ſudavit & alſit, Hor.? You ſee your work, you know your wages. It is but an inch of time you have to take paines in, and then eternitie of reſt and recompence: Where it would repent you nothing more (if 'twere poſſible there to repent) then that you had begun no ſooner, wrought no harder. It is no ſmall incouragement (in the mean-while) to know, that he ſets down in his book of remembrance, not how many yeares only, but dayes, nay hours we ſpend in his ſervice: what heat we ſuffer, what cold, what hunger, what thirſt: what loſſe, what ſtraights: waht danger, what difficulty, what every thing. There was found in a beſieged city a poore wiſe man, (ſaith Solomon) and he by his wiſdome delivered the city, yet no man remembred that ſame poore man dEccleſ. 9.15. merces mundi. This is the courſe of the world, but tis othewiſe with God. I know thy workes, and thy labour eRev 2.2, ſaith he to Epheſus: not thy work only, but thy labour in working: not thy love only, but thy labour of love: not thy hope only, but thy patience of hope in our Lord Jeſus Chriſt, in the ſight of God and our father f1 Theſſalonians 1.3: Not thy croſſes only, but the number, time, place and meaſure of our croſſes are with God:Ille non tantum quat annes ſed quat dies atque horas in illius cultu conſu imus apugillinribus ſuis notat; aeſtum, frigora, famem culturam bonorum &c. Cart.: Not thy peroſon only, but thy flittings are in his book, and thy tearesin his bottle gPſal. 56.9: yea the haires of thy head are numbred hMatthew 10.30. Quae pretio habemus ea numeramus &c., not one of them ſhall periſh: much leſte the head it ſelf. But though waſhed a little, with Paul in the ſhip-wrackiAct. 27., yet thou ſhalt be landed ſafe at the Key of Canaan, the kingdome of heaven.