Commentary on the Minor Prophets, Treatise · Chapter 2
CHAP. II. The Lord will finde a fit time to make up his jewels from the worlds miſuſages.
And they ſhall be mine ſaith the Lord of Hoſts, in that day when I make up my Jewels
Doct GOd is the Lord of hoſts. This is a point hath been hitherto proved, and improved. Followes now a ſecond Obſervation.Confirmat haec locutio Deo eſſe ſuam opportunitatem &c. Calvin in locum. Baiom, in iſto die. Jom ſignificat per Synechdoch tempus certum at que id praecipuè cum de juturo agitur Shindl. pentag: 2 Theſ. 1 10. 1 Theſ. 5.2. 2 Theſ. 2.2. 2 Pet. 3.12. Rom 2 5.16. Gua…ber. Figuter Alii. 1 Tim. 5.24.25.
This Lord of Hoſts will not fail to finde a fit time for the making up of his jewels, from the worlds miſuſages.
There is a day here ſpecified in the text, a ſet and ſolemn day, a particular time, a certain ſeaſon, wherein God will make himſelf glorious, and to be admired in all them that beleeve in that day. So ſpeaks the Apoſtle of that laſt day, called elſewhere the day of the Lord, the day of Chriſt, the day of God, and the day of the declaration of the juſt judgement of God according to the Goſpel. And of this laſt and great day of general judgement, the moſt interpreters underſtand this text. And truly I beleeve it is partly, if not principally intimated, and mainly, though I cannot think onelyonly here intended. Some mens ſins are open afore-hand, going before to judgement, and ſome men they follow after. Likewife alſo the good works of ſome are manifeſt before hand, and they that are otherwiſe, cannot be hid. Some ſinners are here puniſhed, that we may acknowledge a providence: and yet not all, that we may expect a judgement. But a day there will be, as ſure as day, (whether ſooner or later I have not to determine) wherein God will take out the precious from the vile, the corn from the chaffe, the ſheep from the goats, the good fiſh, and good figs from the bad, wherein he will ſet a price upon his pearls, make up his jewels, advante his favorites, his darlings, his peculiar people, and put away all the wicked of the earth as droſſe, Pſal. 119.119. And albeit he delay haply to do it, becauſe his hour is not yet come: yet his forbearance is no quittance to the bad,Vide Calvin in loc. nor deniance to the better ſort. God firſt writes things down in his book of remembrance, and then afterwards executes them, which requires ſome time between. But a time he will finde, and that muſt needs be ſo, for theſe reaſons, ſome reſpecting God, and ſome the ſaints themſelves: but both ſorts grounded upon the text, and there-hence borrowed.
SECT. I Reaſon 1, From Gods providence.
Reaſ 1 FOr God, Sic ſpectat univerſos quaſt ſingulos: ſic ſingulos quaſi ſolos. Aug. 1 Tim 4.10. Curioſus & plenus negotij Deus Tull. de. nat deor.firſt, there be many things in Him, that may well infer the point in proof, as his providence, power, Faithfulneſſe, Goodneſſe, and Juſtice.
Firſt his good providence, which like a well-drawn picture eyeth each one in the room. Neither is he a bare ſpectatour onelyonly, but as chief Agent, he wiſely ordereth all the worlds diſorders to the good of his children. He ſaveth, that is, he preſerveth all men, but eſpecially thoſe that beleeve, ſaith the Apoſtle, he is curious and full of buſineſſe, ſaith the Heathen, my father worketh hitherunto, and I alſo work, ſaith our Saviour. And this is meant by thoſe ſeven eyes of the Lord Zech. 4.10. That run to and fro thorow the whole earth, cauſing that none ſhall have cauſe to deſpiſe the day of ſmall things, (Gods jewels are little in bulk, great in worth) for as ſmall as they are they ſhall ſee the plummet in the hand of Zerubb bel with, or by thoſe ſeven. And the eyes of the Lord, ſaith another Prophet, run to and fro thorow the earth, to behold the evil and the good, and not ſo only, but to ſhew himſelf ſtrong in the behalf of them, whoſe heart is perfect toward him, and to give them an expected end. And this reaſon is ſecretly couched in that clauſe of our text. There was a book of remembrance writ… before him: Eſt autem hic liber providentiae, 2 Chron, 16.9 Jer. 29.11(ſaith Polanus) this is the book of Gods providence, wherein as all our members are written, which in continuance of time were faſhioned, (had he left out an eye in his common-place book thou hadſt wanted it) ſo are all our ſervices,Polan in loc. Pſal. 139.16. that they may be recompenſed, yea and all our ſufferings too that they may be remedied and revenged, when the time of refreſhing ſhall come from the preſence of the Lord.Act. 3.19. Thou telleſt my wandrings, ſaith David, put thou my tears into thy botile, are they not in thy book? And there-hence he rightly concludes the point in hand, ver. 9. Then ſhall mine enemies turn back in the day that I call: this I know that God will be for me, Pſal. 56.8.9.or that God will be mine as the ſame phraſe is rendered in this text.
SECT. II. Reaſon 2. From Gods power.
NExt there is an almighty power in God (called therefore Lord of Hoſts in the text) exerted and exerciſed for the relief and reſcue of his poor people trampled on by thoſe fat buls of Baſan with the foule feet of contempt and cruelty: whereby he taketh courſe that they be not over-trod, or too long held under by the inſolencies and inſultations of their enemies. But when they ſhall ſeem to themſelves and others utterly forlorn, and undone, ſo that ſalvation it ſelfe cannot ſave them, (which was good Davids caſe Pſal. 3.2.) then ſhall the Lord be a ſhield for them, their glory, their ſtrong tower, and the lifter up of their head. Ver. 3. And this he ſhall do with a great deal of eaſe and expedition, as being Lord of Hoſts, that is, of all creatures, by the hands of whom he ſhall ſend from heaven, and ſave them from the reproach of him that would ſwallow them up. Selah. God ſhall ſend forth his mercy and his truth. Pſal. 57.3.
SECT. III. Reaſon 3. from Gods Truth.
ANd that paſſage points us to two other reaſons for the point; God will ſend forth his mercy and truth.
And firſt his truth: I meane his faithfulneſſe, intimated alſo in theſe words of our text. Saith the Lord of Hoſts. Theſe things ſaith he that is faithfull and true, they ſhall be mine in the day &c. I will have a time to make up my Jewels in much mercy. Now hath God ſaid it, and ſhall he not accompliſh it? Is not his decree his facere? ſhall he not fulfill with his hand, what he hath promiſed with his mouth? God is not as man that he ſhould lye:foreign. Mal. 3.6 neither is he unconſtant as other friends, that he ſhould change: no, nor yet unmindfull that he ſhould forget; leaſt of all is he unfaithfull that he ſhould falſify. God is faithfull, who will not ſuffer you to be tempted above that you are able &c. 1 Cor. 10. He will give patience under the temptation, a good uſe of it, and a good iſſue from out of it, in the beſt time.
SECT. IIII. Reaſon the 4. from Gods goodneſſe.
BUt beſides; God will ſend forth his mercy, as well as his truth, for the …alvation of his people. This mercy moved him at firſt, to make a ſure covenant with them, and to marke them out for his own, and doth ſtill to ſhew himſelfe (as he did oft for Moſes) ſeaſonably and ſweetly for their ſupport and ſuccour. For they ſhall be mine ſaith the Lord of Hoſts &c.
So they were ever, may ſome ſay.Ob. Sol.
Yea, but then they ſhall be mighty and mercifully declared to be the children of God, by a kinde of reſurrection from the dead, as the Apoſtle ſpeaketh of the head, and it holds as true of the members. Rom. 1.3. Thus God left his people in Egypt, and afterwards in in Babylon till their civill eſtate was dead and buried, as it were. As after the captivitie, theſe good ſoules in our text, ſeemed ſo far given up and caſt off by God, as if he had had no further care of them, or part in them. But they ſhall be mine ſaith the Lord of Hoſts in the day &c. That is, the time is at hand, when it ſhall well appeare by my mercies to the one, and judgments on the other, who are mine, who not, which are pearles, which are pibbles, which precious Jewels, which reprobate ſilver, which are ſons, which baſtards; though all things now ſeeme to tend to a confuſion, and no ſuch difference be yet diſcerned and acknowledged. And the ſooner ſhall this day come, becauſe the proud adverſary lookes upon my people as outcaſts, my ſervants as abjects, my children as fatherleſſe. For in thee the fatherleſſe findeth mercy. Hoſ. 14.3. And, becauſe they called thee an outcaſt, ſaying, This is Sion, whom no man ſeekes after, therefore I will heal thee of thy wounds &c. Jer. 30.17. The righteous ſhall ſee this and rejoyce: but all iniquitie ſhall ſtop her mouth. Whoſo is wiſe, and will obſerve theſe things, even he ſhall underſtand that it is of the loving kindneſſe of the Lord. Pſal. 107. ult.
SECT. V. Reaſon 5. from Gods, Juſtice.
LAſtly, I might eaſily (& not unfitly) argue out of ver. 18. of this chapter, from the Juſtice of God, ingaged for his oppreſſed people. For being judge of the whole, earth,Gen. 18.25 (as Abraham once urged it for his Nephew Lot) he muſt needs deal righteouſly between man and man, rendring to every one according to his works. Now who ſeeth not for preſent that dayly verified, that above was wickedly objected. Behold we call the proud happy, yea they that work wickedneſſe are ſet up &c. ver. 15. when godly men, o'tother ſide, are uſually held under hatches, being deſtitute, afflicted, tormented, even ſuch of Gods worthies as the world is not worthy of, yet ſuch unworthy uſage they moſtly meet withall. Now that Gods Juſtice may be cleared and every mouth ſtopped, what more requiſite then that God ſhould ſet forth a fit time to ſet all to rights among the ſons of men, and to rectifie thoſe things which even to godly men, other-whiles, ſeem leſs equally carried, that Gods dear children being propitiouſly pardoned, preciouſly eſteemed, and graciouſly recompenſed, the wicked may ſelf-condemned return and diſcern between the righteous and themſelves, between him that ſerveth God, and him that ſerveth him not. It is even … righteous thing with God to render tributional to them that trouble you, but to you who are troubled reſt with us (if not before, yet certainly) when the Lord Jeſus ſhall be revealed from heaven with his mighty Angels. &c. 2 Theſ. 1.6, 7.
SECT. VI. Reaſons from the Saints themſelves.
SEcondly from God, Reaſ. 2 turne your eyes to the people of God, and ſo they come here commended and deſcribed unto us 1. by their near relation to God, they are his,Sub perſecutione Ariana Baſillo Magno iſta aliquando injecta eſt cogitatio: An Eccleſias ſuas prorſus dereliquit Dominus? an noviſſima hora eſt? Pſal. 34.19, 21 his Jewels, his ſons, his ſervants, his ſerviceable ſons, his righteous ſervants, and can ſuch be alwayes unremembred? So ſome have feared, but time hath confuted them. 2. By their rare qualifications.
For 1. habitually they are men fearing God, religious and godly perſons, and therefore heires of the promiſes of good things for both lives 1 Tim. 4.8. And for evills be they never ſo many or great, he that feareth God ſhall come forth of them all, Eccleſ. 7.18. Many ſaith David the father, are the troubles of the righteous, but the Lord delivereth him out of them all: but one affliction ſlayeth the wicked, becauſe his ſhadow is departed from him. And of the ſame minde is Solomon his ſon. Though the righteous man fall ſeven times into miſery, yet he hath time to riſe again: but the wicked at one evill fall downright Prov. 24.16.
2. They actually expreſſe this holy habit of Gods true fear in their hearts. 1. by ſetting their thoughts awork, to chew upon Gods holy name, and to roll it as ſugar under their tongues, that thence (as Sampſons out of his hony-comb) they might ſuck out ſtrong conſolations. For the Name of the Lord is a ſtrong tower; the righteous run to it and are ſafe. And, In the fear of the Lord is ſtrong confidence, and his children have a place of refuge. Prov. 10. Prov. 14.26Now ſhall the ſaints think upon Gods name, and he not think upon their needs? Yea, I know the thoughts that I think toward you, ſaith the Lord, thoughts of peace, and not of evill, and all to give you an expected end. Jer. 29.10, 11For after 70. yeers be accompliſhed at Babylon (loe they muſt have their time of ſuffering, as he hath his of ſaving) I will viſit you, and performe my good word toward you, to cauſe you to returne to this place. 2. By ſetting their tongues a work to vent thoſe holy thoughts of theirs, as opportunity was offered: And firſt for the vindicating of Gods glory ſo much oppoſed and obſcured by thoſe above-ſaid Belialiſts moved with a great zeal for the Lord of hoſts, as Elias once was againſt the pleaders for Baals ſervice, and ſaying (as ſome will have this text to be read) Verily the Lord (whom you blaſphemouſly charge with deep oſcitancy or foul iniquity) doth harken and hear, both your deteſtable contumelies, and his peoples pious performances, and there is a book of remembrance written before him &c. Next, they ſpake often one to another, as often as they met and might, for mutuall help and incouragement: ſtirring up themſelves among themſelves to take better hold of God; and not, by a ſhamefull recidivation or comporting with the times, to loſe thoſe things that they had wrought, but that they might receive a full reward. a Ioh.Thus were thoſe ancient Chriſtians occupied both within dores and without, at home in their own hearts and houſes, and abroad alſo among their foes on the one hand, and their friends on the other: and what their practiſe was then is ſtill the guiſe of godly perſons. Now ſhould God in the mean-while be unrighteous to forget their work, and labour of love, that they have ſhewed toward his Name,Heb. 6.10 which they have ſtoutly vindicated, and toward his ſaints to whoſe ſouls they have miniſtred, and do miniſter by wholſome admonition, and Chriſtian incouragement?
SECT. VII. When God will make up his Jewels.
BUt what is that time, and when is that day, Queſt that the Lord mill make up his Jewels, and ſhew himſelf propitious to his afflicted people?
1. Generally and indefinitely, at any time, no one day excepted, or exempted. Anſw God judgeth the righteous, and God is angry with the wicked every day. Pſal. 7.11. Thus God judg'd David, that is, he juſtified him, and avenged his qua…rell, when he was angry with Nabal the churle,Nabal pamphagus. and after ten dayes ſickneſſe ſtruck him with death. Bleſſed be the Lord, (ſaith he upon the news thereof) that hath judged the cauſe of my rebuke at the hand of Nabal, 1 Sam. 25.39and ſo hath cleered his own glory, and mine integrity. There is no time wherein the righteous may not rejoyce, when he ſeeth the vengeance, Pſal. 58.10 11and waſh his feet in the blood of the wicked: So that he ſhall be able to ſay, Verily there is a reward for the righteous, Verily He is a Go… that judgeth in the earth.
Particularly, and for inſtance, there are three more ſpeciall dayes of deliverance to the people of God.
Firſt, in an exigence, and utmoſt diſtreſſe, when they know not what to do with Jehoſaphat, nor whither to turn them with David: Cùm duplicentur lateres, Venit. Moſes. Capino.when they are at a dead liſt with Ionah, and at their wits end with the children of Iſrael under the Egyptian bondage, and at the red ſea: when the children are come to the birth and there is not ſtrength to bring forth, as in Hezekiah's dayes. Senacherib had already in his hopes and conceit ſwallowed up the city,Omnibus Judaeis, per…de ac ſi unum jugulum haberem, extremum ictum intentabat. Bucholc Statuae Senache ihi inſcriptum refert Herodot lib 2. foreign. 1 Sa 23 26, 27 Eſay 37.7, 9 Canes lingunt ulcera Lezari. Turca mitigat edictum Auguſtanum. SculAnnal. and was fetching his deadly blow at all the people of God, as if they had all had but one neck: when God put a hook into the noſtrills of that great Leviathan, and turned him back: yea ſent ſorth an Angel that deſtroyed his army, to the terrour of other nations. God delights to bring his people to the mount with Abraham, yea to the very brow of the hill (as the Nazarenes brought our Saviour Luk. 4.) till their feet ſlip, and then delivers them. In the Mount will the Lord be ſeen for the ſaving of his Iſaacs from the fatall ſtroke, of his Peters from the deſtroying ſword, of his Daniels from the lions gripe, of his whole Church from Hamans plots and Papiſts conſpiracies. When Saul had hemmed David in on every ſide to take him, there came a meſſenger (in the nick) to Saul ſaying, Haſt thee and come, for the Philiſtines have invaded the land. When Senacherib had taken all the defenced cities of Judah, and was advancing toward Jeruſalem, God ſent a blaſt upon him, and made him hear a rumour that Tirhakab King of Ethiopia was come forth to make warr with him. When Charles the fifth was muſtering his forces to root out the Lutheran hereſy out of Germany, he was called off by God to fight with the Turk who at that very time made an irruption into Hungary, and the coſine countries.
Secondly, in a common calamity, in an overflowing ſcourge, a ſweeping ſhowre, that takes all afore it. Such as was that horrible devaſtation and deſtruction of Jeruſalem, firſt by Nebuchadnezzar, when God manifeſtly made up his Jewels, graciouſly provided for his Ieremies, Baruchs, Ebedmelechs, Gedaliahs, whoſe father Ahikam had formerly freed the prophet Ieremy out of danger, chap. 39.24. and 48.5. and 26.24. As for thoſe faithfull ones that went into captivity, God had for their ſakes ſent the good figs (Daniel with his three fellowes and others) before them in a former captivity under Jeconiah, Jer. 2.4.as ſo many Joſephs to provide for them in a farre-countrey. Next, when the City was razed, and haraſed by the Romans: which calamity ſeems to be here principally and particularly pointed at, as appeareth by the firſt, ſecond, and third verſes of the fourth Chapter. For behold, the day cometh that ſhall burn like an oven, Repetit eorum verba non ſine ſpe ie ironicae. Calvin.and all the proud, and all that do wickedly (which thoſe blaſphemers above had pronounced happy, and high above others) ſhall be ſtubble, and the day that cometh ſhall burne them up, ſaith the Lord of Hoſts, that it ſhall leave them neither root nor branch, that is, neither ſonne, nor nephew, as the Chaldee Paraphraſt, and after him Kimchi expounds it. This was literally and punctually fulfilled upon the unbeleeving Jews, thirty eight yeers after our Saviours Reſurrection.1 Theſ. 2.15, 16 Quodvis verbum exaggerat crimen. Rolloc. in loc. Joſeph de bell. Jud lib 6. c 4. & l. 7. c. 18 Who foraſmuch as they would not know, at the leaſt in that their day, the things that belong'd to their peace: but both kil led the Lord Jeſus, and their own Prophets and Apoſtles, being diſpleaſing to God, and thwart to all men, ſo filling up the meaſure of their ſinnes, therefore came wrath upon them to the utmoſt. But what will God do for his Jewels in this common combuſtion, in this utter deſolation, and diſſolution of the Jewiſh Nation? See what follows: But unto you that fear my Name (the proper badge and character of a true Chriſtian) ſhall the Sun of righteouſneſſe ariſe with healing in his wings, (It is fair weather with Gods children moſtly, when it is fouleſt with the wicked: At once the fire falls upon Sodom, and the Sunne riſeth upon Zoar: Abraham ſtands upon the hill, and ſees the cities burning) and ye ſhall go forth (ſc. to Pella, and other hiding places provided for you, and there) ſhall ye grow up as calves of the ſtall. And ye ſhall tread down the wicked: for they ſhall be aſhes (in reference to the burning oven above-mentioned) under the ſoles of your feet, in the day that I ſhall do this, (that is, in the day when I thus make up my Jewels) ſaith the Lord of Hoſts. Which ſecond and third verſes of the fourth Chapter (for the firſt verſe depends on Chap. 3.18. and explains it) as they contain a juſt Comment upon my Text, ſo do they acquaint us with diverſe precious pledges and priviledges, whereby God will ſeal up his deareſt love to his moſt eſteemed Jewels, in moſt afflicted times of common calamitie.
Theſe are, …1. Light, (that is joy) by the ariſing of the Sunne of righteouſneſſe upon them. See Eſther 8.16. 2. Health to their ſouls, and healing to their ſtate: for this Sunne ſhall ariſe with healing under his wings, that is in his beams. See Pſal. 60.1, 2. with 2 Chron. 7.14. 3. Liberty, for ye ſhall goe forth, Calvin. …to wit, out of the ſtrait priſon, the little-eaſe of Affliction, and grow up, or frisk about for joy (ſo ſome render it) as fat calves, and young cattle in the ſpring. 4. Proſperity, ye ſhall grow up, as the Palme tree, notwithſtanding your oppreſſions:Ʋtaër percuſſus non loeditur, ime…ne dividitur quid̄e, ſed refundit ſeſe, & ſpiſſior redit. Job. à Woover. ye ſhall break out, and get up, as blown bladders aloft all waters, as the Sunne from under a cloud, as the ſeed from under a clod. 5. Victory: for ye ſhall tread down the wicked, and they ſhall be as aſhes under the joles of your feet, which, erſt, rode over your heads, and made you paſſe thorow fire and water, Pſal. 66.12. But when ſhall all this be? In the day that I ſhall do this, ſaith the Lord, q. d. Not ſo ſoon as your ſelves would, for then it ſhould be preſently, you would be pulling at the fruit afore it were ripe, and plucking off the plaiſter afore the ſore were healed) nor ſo long hence as the enemies would,Hoc eſſet poma acerba adhu… decerpere. Cyp. for then it ſhould be never: but in Gods good time, when he ſeeth fit, who hath kept that key of times and ſeaſons under his own girdle. Not ſeldome, in this life; as when Conſtantine overcame, and trampled upon Diocleſian, Maximian, Maxentius, Licinius, and other perſecuting Tyrants, according to that of Solomon. The evil bow before the good, Prov. 14.19and the wicked at the gates of the righteous.
But moſt certainly at the day of judgement, (which is the third particular day of deliverance we have to ſpeak to) called, that day, by an appellative proper. Then, at utmoſt, God will make up his jewels in much mercy, (and of this laſt day, the moſt interpret it) then will he both bring to light the hidden things of darkneſſe, Vatablus Figuier Gualther, &c. Pſal. 83.3and alſo thoſe Hidden ones of his, that are all glorious within, though for the outſide mean and deſpicable; together with all their ſecret ſervices, and mental performances, even the counſels of their hearts ſhall be made manifeſt; and then ſhall every man have praiſe of God, 1 Cor. 4.5. That is, every jewel, every Jew inwardly, every Iſraelite indeed whoſe praiſe is not of men but of God, ſhall be graced by the judge himſelf,Rom. 2.29 before a world of men and angels. For without the leaſt mention of their ſins Ezek. 18.22. Rev. 14.13. Their good parts and practiſes onelyonly and amply, ſhall be remembred and rehearſed. And thoſe not ſtrictly cenſured (for he will ſpare them as a man ſpareth his own ſon that ſerveth him) but onelyonly produced as proofs and evidences of that effectual faith of theirs, wherby they have a plentiful entrance further and further into the kingdom of God 2 Pet. 1.10.11.
SECT. VIII. Comfort under publike Calamities.
For application: the main vſe of this point, and that which the holy Ghoſt in this text chiefly drives at is, Ʋſe 1 Singular comfort and incouragement to all and every of Gods faithful ſervants, both in regard of the Church univerſal firſt, and themſelves, next, in their own particular.
Firſt then, for the labouring church, what can be a greater comfort to every good child of hers then to hear that God will have his time ere long, to eaſe her of her adver…aries, and avenge her of thoſe her enemies that now revel in her ruines, crying, down with her, down with her, even to the ground? Pſal. 137. Ille dolet quoties cogitur eſſe ferox. Ovid. Triſt. Cui que ferè paenam ſumere paenaſua eſt. ib. Lam. 3.31.32 33. Ier. 30.7 2 Cor. 4.8, 9. Niteris incaſſùm Chriſti ſubmergere navem. Cant. 2.2.This is the horrid and hideous voice of Babels brats, and Edoms rufflers, fleſht in blood, and uſed to the ſpoil, as birds of prey: But what ſaith the Oracle? Comfort ye, comfort ye my people ſaith your God, ſpeak ye to the heart of Jeruſalem, and cry unto her, that her ſet time is expired, that her iniquity is pardoned, and ſo the quarrel fairely ended: for ſhe hath received of the Lords hand double for all her ſins. So it hath ſeemed to him, that waited all this while to ſhew her mercy, and thought long of the time ſhe was in miſery, as being himſelf afflicted in all her afflictions, and bearing a part. Surely it is not willingly (or from his heart, ſaith the original) that he doth at any time afflict, or grieve the Children of men, ſaid that church that was even then under the laſh: but though he cauſe grief (ſuch is our untowardneſſe that will not elſe be ordered) yet will he have compaſſion according to the multitude of his merceies; he will not caſt off for ever. This was her comfort and this may be ours: when we hear how ill it fares with Gods people abroad, and what preaſſures and grievances they groan under at home, ſay, This is the time of Jacobs trouble, but he ſhall be ſaved out of it. Troubled the Saints are on every ſide, but not diſtreſſed: doubting but not deſpairing, perſecuted but not deſerted, caſt down, but not caſt off. Toſt the Church might be with Noahs Ark, but not orewhelmed, waſht with Paul in the ſhipwrack, but not drowned, fired with Moſes buſh, but not conſumed, preſſed with Davids baytree, but not oppreſſed, prickt with Solomons lillie among thorns, but not choaked, growing in a bottom with Zacharies myrtle tree. Chap. 1.8. Yet not overtopped: a burdenſome ſtone, a torch of fire, a cup of trembling in the hand of her enemies (Zach. 12.2, 3, 6.) who have but a time Dan. 11.24, 39. The wicked plotteth againſt the juſt, and gnaſheth upon him with his teeth. The Lord ſhall laugh at him, ſaith the Pſalmiſt, for he ſeeth that his day is coming Pſal. 37.12, 13. And thereupon afterwards he inferreth, mark the upright man, and behold the juſt, for (let his beginning or middle be never ſo troubleſome,) the end of that man is peace. God delighteth to make fools of his enemies, and lets them bring their deſignes to the utmoſt, and then defeats them,2 Chro. 32.21 Eſther. 7.10 1 Sam. 17.51 ſuffers them to proceed very far that they may return with the greater ſhame as Sennacherib; that their high hopes may end in a haltar, as Hamans, that their own ſwords may be ſheathed in their own throates as Goliaths. When they are tumultuating, and triumphing, as if they day were their own, and they were maſters of the field, with Gog and Magog, then ſhall God come down as it were in an engin, to reſcue his ſaints, and to diſſolve the Gordian knots of all Antichriſtian power and policy.foreign. Pſal 112.4 2 Cor. 4 6 This he doth alſo for his own greater glory, to make himſelf a name in the earth, when thus in a moment, in the turning of a hand, he turns the wheel; cauſing light ſuddenly and ſweetly to ſpring forth, not onelyonly in, but out of deepeſt darkneſſe.
All that we have here to do is to leave the labouring Church in Gods everlaſting armes, Deut. 33.27. …, agens de … Melch. Adam. Jer 8.20. Pſal. 90.13.14.15. Iſai. 45.15.as Moſes ſpeaketh, crying out unto him day and night; How long Lord, holy and true, doeſt thou not judge, and avenge our blood on them that dwel on the earth? Lord, how long ſhal the wicked, how long ſhall the wicked triumph? How long wilt thou not have mercy on Ieruſalem, and the cities of Iudah, againſt which thou haſt had indignation theſe threeſcore yeers; Thou ſhalt ariſe and have mercy upon Sion, for the time to favour her, yea the ſet time is come Pſal. 102.13. (The ſight of the rubbiſh moved affections of prayer, hence they knew the ſet time of help was at hand, as when we bid our children ask us any thing, it is becauſe that we mean to give it them) the harveſt is paſt, the ſummer is ended, and we are not ſaved. Return O Lord, how long? and let it repent thee concerning thy ſervants. O ſatiſfie us early with thy mercy, that we may rejoyce and be glad all our dayes make us glad according to the dayes wherein thou haſt afflicted us, and the yeers wherein we have ſeen evil &c. This was the courſe that Daniel took in like caſe, when he underſtood by books the number of the yeers, that the ſet and appointed time was now paſt, he ſet his face by earneſt prayer, to ſeek out that God that hideth himſelf; and ſo to draw him out of his place, to puniſh the inhabitants of the earth for their cruelty, and to plead the cauſe of his oppreſſed people. Iſai. 26.21. A time there is ſet we all now, for the fall of Antichriſt.Roma diu titubans vartis erroribus acta Corruet, & mundi… deſinet eſſe caput. Luk. 18.7, 9 This cannot be far by all ſignes and tokens well nigh fulfilled and accompliſhed. And for the elects ſake ſhould not thoſe dayes be ſhortned, would they but cry day and night to him that heareth prayers, though he bear long with them, I tell you that he would avenge them ſpeedily. And that he doth it no ſooner, may we not thank our own dulneſſe and ſlackneſſe to ply the the throne of grace with faithful and fervent prayer. For when the ſon of man cometh (to deſtroy that wicked one, with the brightneſſe of his coming) ſhall he finde faith upon earth? 1 Theſ. 2.ſuch a vigorous and victorious faith as would make Gods remembrancers pray and faint not (which is the drift of that parable of the importunate widow) to make mention of the Lord, and to give him no reſt till he eſtabliſh, and make his Jeruſalem a praiſe in the earth Iſaiah 62. 6, 7?
SECT. IX. Comfort under perſonal croſſes and grievances.
NExt,foreign. Athanaſ. apud Socrat. hiſt. Eccleſ. lib. 3. cap. 14. Iſai. 26 Heb. 10. Hab. 2 Rev. 22. Pſal. 37. Hab. 2. Heb. 10.38. foreign. A military word from ſouldiers who recoyle and leave their ſtanding. Prov. 31. foreign. Heb. 11. here's a word of comfort and encourragement to each particular Chriſtian as touching his perſonal croſſes and encombrances whatſoever. Let none faint or ſhrink under the heavieſt burden of their light affliction, ſith it is but for a moment, as Paul hath it; for a few dayes onelyonly, while you would ſay what's this? as Jacob computed it: Mourning laſteth but till morning, ſaith David, for a very little while ſaith Eſay, for a ſmal pittance of time ſaith the Author to the Hebrews after Habacuc, and then he that ſhal come, will come and will not tarry. Behold, I come quickly, ſaith Chriſt, and my reward is with. me. But what ſhall we do in the mean while? Feed on faith, ſaith David, The juſt ſhall live by faith, ſaith Habacuc; yea, and make a good living of it too. For 1. It will rein him in that he ſhall not run from his colours, forſake his captain to ſeek for help of the God of Ekron, to bring it in by the back-door, that he ſhall not make more haſt out of his, preſent preſures then good ſpeed, according to that, He that beleeveth, maketh not haſt, he can be content to wait Gods leiſure, and not to anticipate his time. 2. Faith again fetcheth comfort and ſupport, as the merchants ſhip doth treaſure from afar: it makes a man look thorough the preſent durance to the furure deliverance, which faith ſaluteth afar off, and reſteth as confident of the accompliſhment of Gods promiſe by hope, as if it were already in hand. Faith taketh, and individuateth the promiſe, applies and appropiates that to it ſelf. He ſhall deliver thee in ſix troubles, yea in ſeven there ſhall no evil touch thee. No devoratory evil, as Tertullian, termeth it ſhall touch thee, tactu qualitativo, as Cajetan hath it, with a deadly touch. Touch thee it may to thy ſmart, but not at all to thy hurt. Touch it may thy feet, as Jordan did the Prieſts feet that bore the Arke, but ſure the proud waters ſhall not go over thy ſoule. Pſal. 124.5 Pſal. 94.13 Ezek. 36.11For God will give thee reſt from the dayes of adverſity, untill the plt be diged for the wicked. Yea I will ſettle you after your old eſtates, & will do better unto you then at your beginnings and ye ſhall know that I am the Lord. Now all theſe and the like promiſes, ſaith takes for preſent pay, counts them ſure-hold, and ſo lives upon them, and the juſt by it. 3. Faith puts a mans head into heaven; gives him to walk with God in affliction, ſets him as it were into the upper region, above all ſtormes, as Henoch: who ſeing and walking with him that is inviſible, was taken up even before he was taken up. Here below are many changes of weather, but above with God, there is a continuall ſerenity. Now the way of the righteous is on high, ſaith Solomon: and as waters abide not on ground that lyes high, ſo neither doth the ſenſe of afflictions lye long on mindes lifted up in heavenly contemplations. I will not ſay but ſuch may be ſurprized by a common calamity, by a deluge of deſtruction that overſpreads the whole land: But uſually God doth either hide his Jewels then in the golden cabinet of his gracious providence, that they ſhall not be much the worſe for it, as he did the Iſraelites in Goſhen, the diſciples in Pella, the marked mourners in the hollow of his own hand: Or if they be wrapt up in a common condition with others,Pſal. 129.3…4 yet God will make a manifeſt difference in that day. For either he will give them their lives for a prey (Thou haſt afflicted me ſore, ſaith David, but not given me up to death. The plowers plowed upon my back, but thou haſt cut aſunder their traces) and provide liberally for them in the land of their captivitie, as he did for Ezekiel, Daniel, and others, he will be a little ſanctuary unto them there, and ſupplie the defect of all other comforts. Or if he call them to higher ſufferings, he will give them an higher ſpirit: if he free them not from the common deſtruction, yet certainly from the common diſtraction. If they reſiſt unto blood, yea unto loſſe of life, yet in the midſt of death, they ſhall live, conquer and raigne. For bleſſed are they that dye in the Lord (eſpecially if withall they dye for the Lord) for they ſhall reſt from their labours; reſt in their beds, each-one walking in his uprightneſſe. Eſay. 57.3 Heb. 4There remaineth then a reſt unto the people of God, an eternall Sabbatiſme, ſuch a day as knowes no evening, or end, or toile of travell, that great Sabbath-day that comprehends and accompliſhes all the Sabbaths of the law. Theſe were firſt the weekly Sabbaths, wherein they reſted from their week-day labours. Secondly, the ſeven-yeares-ſabbath: for every ſeventh yeare the ground alſo reſted from tillage and manuring. Thirdly, the fifty-yeares-ſabbath: for every ſeventh ſeventh year was a year of Jubilee. And then, all debts were remitted, all priſoners releaſed, and all mortgages reſtored to their right inheritours. Heaven involves all theſe: And that great day of the Reſurrection (when God ſhall chiefly make up his Jewels, and redeeme Iſrael out of all her troubles, called therefore the day of Redemption of the purchaſed poſſeſſion for Gods peculiar,Rom. 8.21 Pſal. 16.11 Rev. 3.21 2 Tim. 4.8 Rev. 2.26 2 Pet. 3.13 Heb. 12.22 Pſal. 16 9, 10, 11. & 17. ult. Rom. 8.19. foreign. as a bird out of a cage, as longing for liberty or as a priſoner out of a grate looking for a pardon: or as one out of a turret, expecting his friends coming. the people of his purchaſe) This day, I ſay, ſhall ſet Gods people at reſt from their labours, and the creatures (which now lye bed-ridden, as it were, waiting the good houre) at reſt from all their burdens and bondages, into the glorious Jubilee of the children of God. Who ſhall then have all their wrongs righted all their ſins pardoned, debts diſcharged, bonds cancelled, graces perfected, deſires ſatisfied, and that heavenly inheritance (mortgaged in paradiſe, and long ſince forfeited) ſhall be then reſtored. Where they ſhall be poſſeſed of all the pleaſures at Gods right hand, ſeated as Princes in thrones of Majeſty, crowned with diadems of immarceſſible glory, having power over all creatures, and plenary poſſeſſion of that now heaven, and that new earth, wherein dwelleth righteouſneſſe. Beholding, and being filled with the viſion, and fruition of Gods glorious preſence; amidſt a world of bleſſed angels and crowned ſaints, even all the court of heaven, who ſhall joyfully meet and welcome them. Oh let the forethought of thoſe unutterable varieties, felicities, eternities lighten our ſpirits, ſmooth our countenances, and chear up our hearts, as it did Davids; and doth all the ſervants of God, who with ſtretcht out necks, look up, long after, and even haſten that happy day, crying all with one minde, and with one mouth, Come Lord Jeſus, come quickly; and exhaling their broken ſpirits in continuall ſallies and egreſſions of love, affecting not only a union but a unity with Chriſt.
SECT. X. Reproof of forwardneſſe and ſaintheartedneſſe in affliction.
SEcondly, will the Lord indeed finde a ſet time to free his poor people of all their ſorrowes and ſufferings? this then ſerves ſharply to reprove that impatiency and ſhortneſſe of ſpirit found in not a few of Gods deareſt Jewels: who becauſe they are vilipended, and undervalued by the blind world, who know not the price of a heavenly Jewel, and for that they are trode under foot for a time by theſe ſwine, and ſlurried with the mire of their contempt and cruelty, are drawn thereupon one while to fret, and another while to faint; begin to be out of all heart, and hope of a better condition, and to make againſt themſelves theſe or the like deſperate concluſions: Surely I ſhall never winde out of theſe diſgraces and diſtreſſes,Eſay 38.15 I ſhall go ſoftly all my yeers in the bitterneſſe of my ſoul: My ſtate is paſt recovery, I never look to ſee joyfull day more. Abraham had a ſpice of this diſeaſe, when he could enjoy nothing, becauſe he wanted one thing. Gen. 15. 1, 2. But Iacob was farr over-gone with it, when (together with his wife Rachel) he refuſed to be comforted, Gen. 37.35and would needs go down into the grave unto his ſon Ioſeph mourning, as if all his merry dayes were paſt. So the children of Iacob in Egypt,Exod. 6.9 that could not take comfort in the ſweet words of Moſes and Aaron, for the greatneſſe of their oppreſſions: The eare that tryeth words as the mouth doth meat, Pſal 34.was ſo imbittered with their extreme bondage that they could not reliſh any thing, nor taſt how good and ſweet the Lord was. This was Iobs fault, when he curſed his day, and the conſolations of God were ſmall unto him. Elias alſo wiſht himſelf dead in a paſſion, and wiſt not that he was to be carried up ere long in a fiery charret. And what can we ſay for David, when he repented him of his repentance Pſal. 73.13. and another time ſaid, I ſhall ſurely fall one day by the hand of this ſame Saul, notwithſtanding Gods promiſe to me of the kingdome.1 Sam. 27.1 Gen. 25.32 Were it not better for me to ſave one, (Behold, I am going to dye, and what profit ſhall this birth-right do to me?) and to ſhift for my ſelf by flying to the Philiſtines,1 Sam. 27.1 Pſal. 116.11 then by 'biding longer here to hazard my life upon the hopes of a kingdome, being a mere uncertainty, ſith all men are liars, not the Prophets themſelves excepted. Thus he in haſt. And thus the whole Church upon as little good advice, Lam. 3.18, 19. I ſaid, my ſtrength, and my hope is periſhed from the Lord: Remembring mine affliction, and my miſery, the wormwood and the gall. Lam. 3.18, 19 Lam. 4.22 Fidei murus tentationem ariete, durius aliquantò pulſatus, & concuſſus, facilè nutare acruinam minari incipit niſi divinitus ſuſtentetur. Bucholc. Pſal. 43.7.This made her deſperately conclude the book: But thou haſt utterly rejected us, thou art very wroth againſt us. And the very truth is, the beſt faith, long tried will ſomething flag and hang the wing. The beſt minds when troubled yeeld inconſiderate motions, as water that is violently ſtirred ſends up bubbles. Adoò nihil eſt in nobis magni, ſaith One, quod non queat minui. But, for this we muſt take up our ſelves roundly, and chide our hearts out of theſe diſtempers, with, Why art thou caſt down, O my ſoul, and why art thou diſquieted within me? Why doeſt fret? Why doeſt faint? Hope in God: for I ſhall yet praiſe him &c.
Should I conclude that it will never be better with me, either I ſhould deny that I am Gods child, and one of his Jewels, which were to bely my ſelf, and deny the work of Gods grace in my ſoul: or baſely and blaſphemouſly to joyne with thoſe ranke Atheiſts above-mentioned, that charge him with heedleſnes and improvidence, as one that laid his Jewels at his heels, and cared not what became of them. Which were to ſet my mouth againſt heaven, and like a breathing-devill to bely the Almighty, whoſe ſecret is upon my tabernacle, Iob 29.4. that is, his ſecret and ſingular providence, who ordereth my down-ſitting, and mine upriſing Pſal. 139.2. who cutteth out my whole condition, and not only keepeth my bones, not one of them is broke, but numbreth all my haires, not one of them is miſſing. Things are therefore numbred, that none of them may be diminiſhed. Lo, the hairs of our heads are numbred (as the three childrens were in the Babyloniſh furnace) not one of them can fall to the ground without your heavenly father. And if not a hair much leſs the head it ſelf.Mat. 10.29 Zion may ſay, The Lord hath forſaken me, and my Lord…hath forgotten me. But that was but her miſtake, and miſpriſion of the matter.Eſay 49.14 Pſal. 94.14 For the Lord will not utterly caſt off his people, nor forſake his inheritance for ever. For a ſmall moment he may forſake them (to their thinking) but with great mercy will he gather them: In a little wrath, he may hide his face from them, for a moment:Eſay 54.7, 8 Eſay 57.16 but with everlaſting kindneſſe will he have mercy on them. He will not contend for ever, nor be alwayes wroth, for the ſpirit ſhould faile before him. When the childe ſwouns in the whipping, God lets fall the rod, and falls a kiſſing it, to fetch life into it again. In ſome diſeaſes blood muſt be let uſque ad deliquium, till the patient faint again: Yet it is a rule in Phyſick ſtill to maintain nature: ſo doth God uphold the ſpirits of his children by cordials of conſolation in their deepeſt affliction. This we ſhould never doubt of, but conſtantly ſhame and ſhent our ſelves in Gods preſence for our forwardneſſe and faintheartedneſſe.
SECT. XI. Exhortation to diligence in duty.
THe laſt uſe we ſhall put this point to, for preſent, Uſe. 3 is an Exhortation to a double duty 1. Diligence in doing Gods will. 2. Patience in ſuffering it.
For the firſt: It's encouragement enough to ſhew all good Conſcience and fidelity in our generall and particular callings, to conſider that ſooner or later God will not ſail to requite our labour of love even to a cup of cold water, or a bit of bread caſt upon the waters, and ſo caſt away, (as a man would think) but after many dayes thou ſhalt finde it. Give a portion to ſeven and alſo to eight:Eccles. 11.1 for he that giveth to the poor lendeth to the Lord, and that which he giveth will he pay him again. Not down upon the naile, it may be,Prov. 19.17 but he is a ſure and a liberall paymaſter, he gives double intereſt,Mat. 19.29 nay a hundred fold here (as Iſaac had a hundred ſold increaſe of the ſeed he ſowed in the land of Canaan) and eternall life hereafter. When we have laid our grain in the ground, we look not to ſee it the ſame day in the barne or garner (as he ſaith of the Hyperborean people farr North, that they ſow ſhortly after fun-riſing, and reap before ſun-ſet;Hereſbach: de re ruſtica. Spes alit agricolas: ſpes ſulcis credit aratis Semina, quae magno foenore reddit ager. Tibull. for with them the whole half-yeer is but one continuall day) but we are content to wait for a crop till the yeer be run about, living in hope mean-while, and therewith ſuſtaining our ſelves. And ſhall we not ſhew like patience in waiting Gods good leiſure, without being diſmayed or diſhartened, though not preſently requited? light is ſowen for the righteous, and joy for the upright in heart. Lo it is but ſeed-time with the ſaints, while here, and that's commonly a wet time and dropping. But they that ſow in tears ſhall reape in joy. He that goeth forth, and weepeth bearing precious ſeed, ſhall doubtleſſe come again with rejoycing,Pſal. 126.5, 6 Ob. Sol. Rev. 22.12 Act. 13.36 Act. 13.25 2 Tim. 4.7, 8 Gal. 6.9 1 Cor. 15. ulc bringing his ſheaves with him.
Ey, but when?
Behold I come quickly, and my reward is with me, to give unto every man according to his works. David ſerved out his time, and it entred into his maſters joy. Iohn Baptiſt did up his work, and is gone to take up his wages. St. Paul finiſhed his courſe, and hath received his crown. Wherefore let us not be weary of well doing: for in due ſeaſon we ſhall ſurely reap, if we faint not. Yea, be ye ſtedfaſt and unmoveable, alwayes abounding in the work of the Lord: for as much as ye know that your labour is not in vain in the Lord.
SECT. XII. Exhortation to patience in miſery.
NExt let this Doctrine of gods day of delivering, and doing good to his people, patient our hearts, and quietly compoſe our ſpirits in an humble ſubmiſſion to Gods holy hand, and a hopefull expectation of the day of grace, walking and waiting in the midſt of our houſes till he come unto us. Pſal. 101.2It is but a little while that we have to wait: that he futures us yet, and comes no ſooner, it is for the more effectuall triall of our faith and patience, and for the better exerciſe of our hope and prayerfulneſſe. When that's once done, He will ſend his Mandamus (as Pſal. 44.4.) by ſome ſwift Gabriel, who brought an anſwer to Daniels prayers, with wearineſſe of flight, Dan. Eſay 64.19.21. Yea he himſelf will break the heavens and come down, he will come riding upon the wings of the wind, he will come leaping as a hind over the mountains of Bether (all lets and impediments) to our relief and releaſe. In the Courts of Princes there is foreign,Cant. 8 delayes, and diſcardings. But God is quick to help, and conſtant in his care, even when he ſeems to caſt off: hee hates putting away, Jam. 5.7whatever he makes ſhew of. Be patient therefore, brethren, unto the coming of the Lord, ſaith St. James: and ſweeten your preſent tears, (yea though God ſhould make you a diet-drink of them) with the hope of future comforts. Look upon the husband-man, ſaith he, who, although his barn bee empty, and his ſeed caſt into the earth, not yet appearing above ground, yet hee waiteth for the crop, and hath long patience for it, untill he receive the former and latter rain.Verſe 8 And what of all this? Be ye alſo patient therefore, and ſtabliſh your hearts, for the comming of the Lord draweth nigh. And to the ſame purpoſe St. Paul: Philip. 4.5Let your patient mind be known to all men. Why? the Lord is at hand, to right your wrongs, and plead your cauſe againſt an ungodly Nation. Yea it may be God will look upon Davids affliction the ſooner, and do him good the rather, for Shimei's curſing this day.2 Sam. 16.12 God gives over the wicked many times to exceed their commiſſion, that he may haſten deliverance to his choſen, deſtruction to their enemies,Gen. 15.16 their ſinnes being once full. See for this, Pſal. 119.126. Jer. 51.33, 34. Zach. 1.15. I am very ſore diſpleaſed with the Heathen, that are at eaſe. For I was but a little diſpleaſed (with Iſrael my people) but they helped forward the affliction: that is, they were exceſſively outragious, above that they were bid to do: I gave them an inch, they took an ell. Now therefore, leſt the righteous (put beyond his patience) ſhould reach forth his hand to iniquity, now will I ariſe, ſaith the Lord, I will ſet him in ſafety, from him that puffeth at him, Pſal. 12.5. God ſeeth it but high-time to make us heav…e (other-whiles) with manifold afflictions. But bleſſed is the man that endureth temptation, for after hee hath ſuffered awhile, he ſhall receive the crown of life. For this light affliction, which is but for a moment,Jam. 1.12 2 Cor. 4.17 foreign. A levitate & agilitate cervgrum nomen habet. Chemnit Leve pondere … pluma Cornel. à Lapide. Heb. 5.8 Luke 17 Pſal. 27.14 Eccleſ. 3.1, 11 Deut. 5 worketh for us a farre more exceeding and eternall weight of glory. An exceeding, exceſſive, eternall weight of glory is wrought out unto us by our ſhort and light afflictions. God will look upon us as thoſe that have been judged already, and account the preſent ſufferings ſufficient unto us, 1 Pet. 4.13. Good therefore is the counſell of our Saviour, who himſelf was perfected by ſufferings, In your patience poſſeſſe your ſouls. And that of the Pſalmiſt, Wait on the Lord, and be of good courage, and he ſhall ſtrengthen thy heart: wait, I ſay, on the Lord. He hath appointed a time for all, and every thing is beautifull in its ſeaſon. The Iſraelites had their fleſh at Even, and bread in the Morning. God will be waited on, and give the conſummation of his bleſſings at his leiſure. Their journey from Aegypt to Canaan, might have been diſpatcht in three dayes, as Philo tells us: but God led them up and down the wilderneſſe, as if they had been treading a maze, and held them ſometimes a yeer together in a place, to their grief no doubt, but for their good, that He might humble them, and try them, and do them good in their later end. Water was not turned into wine, till the wine failed. Joſeph was not ſet out of priſon, till the ſet time came. The Iſraelites went not out of Egypt, till the very laſt day of the four hundred yeers was well-nigh at an end. Smyrna muſt be in priſon ten dayes at leaſt, that ſhe may be tried, and that the trial of their faith being much more precious then that of gold that periſheth, though tried in the fire, might be found to praiſe, honour, and glory.
The day of the churches reſtauration by Chriſt here promiſed was not performed of 400. yeers after: yet when the fulneſſe of time was come,Rev. 2.10. 1 Pet. 1.7 Gal. 4. God ſent his ſon made of a woman, made under the law &c. Say it had been 4000 years, a thouſand years is to God but as one day, becauſe in him there is no flux, nor motion. Our purblinde eyes ſee nothing but that which toucheth the lid, as it were, when Gods quick ſight vieweth that as preſent that is a world off. But now, when all was at worſt in Church and common-wealth, and ſcarce a Ioſeph or a Simeon left, that looked for the conſolation of Iſrael, ſcarce a Mary or an Anna that waited for ſalvation in Ieruſalem, then came the deſire of all nations: Hag. 2then the ſun of righteous broke out, with healing under his whings. What ſhall I ſay more? Chriſt himſelf, the Captain of our ſalvation was fourty dayes, and fourty nights tempted by the devil, before the Angels miniſtred unto him; his ſoul was heavy unto the death, ere his heart was glad, and his glory rejoyced.Math. 4 Pſal. 16.9. Rom. 8.17. We alſo muſt ſuffer together, ere we can be glorified together, as two pieces of iron cannot be faſtned, till both hath paſſed the fire.
SECT. XIII. Helps to patient waiting upon God for deliverance.
VVHerefore lift up the hands that hang down, and the feeble knees,Heb. 12.12. and for ſuport, conſider
Firſt, that life it ſelf, in its full length and latitude, is but ſhort: the afflictions therefore of life cannot be long. To live, ſaith one, is but to lie a dying.Venire me. oper. tet & praeterire ut horam. Epiſt. Multos often dunt terris bona fata, ultrà eſſe ſinunt —. foreign. Hom. Iliad. l. 12. Thetis de Achille, Dego à de & ago. Ita degimus quum quia foreign minus fit, & nos unà Bèdman. de Orig. Rev. 7.16. There is a time to be born, and a time to die, ſaith the wiſe-man. He ſaith not, There is a time to live, for death borders upon life; and a mans cradle ſtands in his grave. Oh what a ſhort cut hath the longeſt liver ab utro ad urnam, from the womb to the tomb, from the birth to the burial. We chop into the earth before we are aware, like a man that walking in a field covered with ſnow, falls ſuddenly into a marle-pit. Few and evil are the dayes of my pilgrimage, ſaith old Iacob. Evil they are, but few and evil. Man that is born of a woman is of few dayes, and full of trouble. Troubleſome his dayes are, but ſoon determining, ſharp his ſufferings, but ſhort withal: as the paines of a travelling woman, whereunto they are oft compared. Every day we yeeld ſomewhat to death: and death at utmoſt cures all diſeaſes, as that Martyr ſaid.
Secondly, this life once ended, heaven begins and makes amends for all. For they ſhall hunger no more, neither thirſt any more, nor ſhall the ſun light on them, nor any heat, but the lamb ſhall feed them, and lead them to the waters of life, and God ſhall wipe away all tears from their eyes, as a nurſe doth from the eyes of her tender babe. Now ſhe is a ſorry ſpouſe, ſaith one, that cannot make ſhift with an uneaſie horſe, while ſhe rideth to ſee the conſummation of her love with her betrothed husband. I reckon, ſaith that great Apoſtle (that had ſeen as much of this, and the other world as ever man ſaw) that the afflictions of the preſent time, are not worthy to be compared, or are in no compariſon, worthy of the glory that ſhall be revealed in us. Rom. 8.18. For (that ye may ſee the inequality of the compariſon) our light and momentary affliction worketh for us, a far more exceeding and an eternal weight of glory. In which text there is well obſerved to be a triple Antitheſis, with a more then ſuperlative deſcription of heavens happineſſe,2 Cor. 5.14. Mr. Leigh of the promiſes. Hicſi uſquam. Claudicat ingenium delirat lingua que menſ que Lucret. by an hyperbole above an hyperbole. For, for affliction here's glory for light affliction a waight of glory, a heavy maſſy ſubſtantial glory; for momentary affliction an eternal exceſſive weight of glory. A lively & loſty kinde of expreſſion, but ſuch as falles far ſhort of that inexplicable felicity, that abides us, and is wrought out unto us, by our ſhorteſt ſufferings; Words are too weak to uter it.
Thirdly,Rev. 21.4. conſider that its here that God muſt meet with us, or no where. Hereafter there ſhall be no more death, nor ſorrow, nor crying, nor pain. Here we muſt have it, or in a worſe place. This world is our purgatory, our little-eaſe, our waſhhouſe our place of penance, penalty, pilgrimage. Here he rubs off our ruſt, ſcours off our ſcurf, hewes us (as in the mount) to be living ſtones in the coeleſtial Temple.… …9 54. Here he fines us, files us, poliſheth us, threſheth us out of the husk, that we may be meat for the maſters tooth, as that Father phraſed it. In a word this is all the hell, we are like to have, let us make us merry with it, and ſing ſweet ſongs, as David did, in this houſe of our pilgrimage. Home's hard by.
In the mean while, fourthly, life is a mercy, though never ſo full of miſery. A living dog is better then a dead lion. Eccleſ 9.4. Lam. 3.39.Ioſeph is yet alive, that's more, then Joſeph is the ſecond man in the land. Why is living man ſorrowful? Man ſuffers for his ſin. q. d. Suffer he never ſo much, never ſo long, he receives but the due deſert of his evil deeds, as that penitent thief told his fellow. And that he yet lives amidſt all, and cuts not off, as a weaver the thrum of his wretched life, Hezekiah held it a precious indulgence. The reaſon whereof he yeelds a little after. The grave cannot praiſe thee: they that go down to the pit cannot hope for thy truth. Death cannot celebrate thee, that is, dead men cannot be exemplary, and ſo ſhine before men that they may ſee their good works,Eſay 38.12.18.19. and glorifie thee. The living, the living, he ſhall praiſe thee, as I do this day, the father to the children ſhall make known thy truth.
Adde hereunto for a fiſt conſideration, that no man is ſo hard beſet with ſorrows behinde and before, but he hath ſome lucida intervalla, ſome refreſhings, ſome reſpits, and breathing-whiles betwixt. Iobs caſe is not every mans, nay, it is ſcarce any mans, to be viſited every morning, to be tried every mom…: to be held unceſſantly on the rack, and not ſo much liberty left him, as while he ſwallows his ſpittle. This was an hard caſe, and might be any of ours, as well as Jobs. Now that it is not, ſee ground of patience, nay of thankfulneſſe to that God, that might have doomed man at firſt to be ever in ſweating out a poor living (called therefore the life of his hand, Eſay. 57.10becauſe it is upheld by the labour of his hand) and women to be ever labouring in the extream paines of child birth, neither yet to be ſaved after all,1 Tim 2.15. no though ſhe ſhould continue in faith and charuy, and holineſſe with ſobriety.
Sixthly, God is with us al the while we are in durance; & optimum ſola…ium, ſodali…um can we have better company? He goes along with us into the fire, as with the three children, and into the water, as with Ionas: yea though hel had cloſed her mouth upon us, and ſwallowed us up into her bowels, yet it muſt (in deſpite of it) render us up again, becauſe God is with us and for us. Hels ſtomack could not long hold us, no more then the whale could brook Ionas, which if he had light upon the marriners, he would devoured and diſgeſted twenty of them in leſſe ſpace.
Seventhly, God accounts what we ſuffer now ſufficient for all: and lookes upon us as thoſe that have been judged already, yea that have received double for al our ſins. The time is now that judgement begins at the houſe of God 1 Pet. 4.17 And when we are judged we are chaſtened of the Lord, that we may not be condemned with the world 1 Cor. 11.32. Abiathar, though worthy of death, ſhall live, becauſe he had been formerly afflicted with David. So ſhall we, which have ſuffered with Chriſt raign for ever with him,Pſal. 94.12. Prov. 6.23. 2 Cor. 7.6. Eſay. 30.13. Suſtine tu illum qui ſuſtinuit te. Suſtinuit ille te, dum tu corrigeres vitam malam: ſuſtine tuillum, dum coronet vitam bonam. Aug. Eſay. 26.9. 1 Pet. 5.6 who elſe had been but dead men, had not God chaſtiſed us, and taught us in his law, by thoſe corrections of inſtruction that are the way to life.
Laſtly, conſider that God, that comforteth the abject, hath ſet a certain time for our deliverence, a day to do us good in: waiting (mean-while) to ſhew mercy, and counting, as it were, the ſlow minutes till we become capable Iob. 13.36. Now ſhall he wait upon us, and ſall not we wait for him? Yea, we have waited for the Lord, ſaith the Chruch in the way of thy judgements. And humble your ſelves under the mighty hand of God, ſaith Peter, and he will lift you up foreign in the opportunity of time. To preſcribe to the moſt wiſe God were intolerable preſumption, and to antevert his ſeaſon, dangerous precipitancy: to ſet him a time with that king of Iſrael 2 King. 6.33. to ſend for him by a poſt with thoſe Bethulians, either be muſt ſave us now or not at all, how can he endure it? Rebeccah was too nimble with her, If it be ſo, why am I thus? & as ill-adviſed, when ſhe ſaid; I am weary of my life becauſe of the daughters of Heth. And ſhe and her ſon Jacob ſhould have had the patience, to wait Gods leiſure for the bleſſing, and not to have gotten in by the back-door. But we are all naturally impatient of delaies, and too ready to think we ſhould ſow and reape both in a day. As our grand-mother Eve, who having received the promiſe of a Meſſiah, thought that her firſt-borne Cain muſt needs have been the Man: and therefore, as pleaſed with the conceit thereof, ſhe ſaid, I have gotten that Man (that famous Man, even the man Chriſt Jeſus) of the Lord. But ſhe was fairely deceived: and ſo are all ſuch like to be, as are in like haſt, and cannot frame with patience to wait for the Lord, as David-Pſal. 40.1. Yea to pant, and ſomtimes to faint, as Ieremy, with long looking after his coming.
Now the God of all grace, who hath called us to his twofold kingdom of power, and of patience, by Jeſus Chriſt, Regnum Patientiae. Potentiae. Rev. 1.9 1 Pet. 5.10.after ye have ſuffered awhile (for ſo you muſt) make you perfect, ſettle, ſtrengthen, ſtabliſh you. To him be glory and power for ever and ever Amen.