But leaving such complaints as far below a Prophet, or wel-resolved mind, he raises himself above the pitch of sense or carnall reason, which could not see to the end of these straits;
But leaving such complaints as Far below a Prophet, or wel-resolved mind, he raises himself above the pitch of sense or carnal reason, which could not see to the end of these straits;
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gets up to his Watch tower (the ascent of the Soule to God by meditation and prayer) to his Watch-tower, where he might have a more free prospect of Heaven, & discover what relief towards.
gets up to his Watch tower (the ascent of the Soul to God by meditation and prayer) to his Watchtower, where he might have a more free prospect of Heaven, & discover what relief towards.
There he sets himself ( ver. 1.) looking upward, and hearkning, what token for good, what answer for instruction and comfort, that he might have, wherewith to satisfie himself, and those that argued with him, touching the administration of things below;
There he sets himself (for. 1.) looking upward, and Harkening, what token for good, what answer for instruction and Comfort, that he might have, wherewith to satisfy himself, and those that argued with him, touching the administration of things below;
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And now, that he may use the like patience in looking for the performance, as he did in staying for the Answer, there comes advise upon it, Wait, yea, though it tarry, wait (and good reason) because it will surely come;
And now, that he may use the like patience in looking for the performance, as he did in staying for the Answer, there comes Advice upon it, Wait, yea, though it tarry, wait (and good reason) Because it will surely come;
Every one ready to complaine and ask, why is it thus with us? when shall we see an end of these troubles? when find ease and safety? Now if any of you call to this Prophet upon his Watch,
Every one ready to complain and ask, why is it thus with us? when shall we see an end of these Troubles? when find ease and safety? Now if any of you call to this Prophet upon his Watch,
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The Instruction here is, Wait, given us upon a supposition, though, or if it tarry; and that seems presently to be taken away, by a not tarry; Though it tarry, and it will not tarry, what's that? Not much unlike to what our Saviour said to his Disciples, yet a little while and ye shall not see me;
The Instruction Here is, Wait, given us upon a supposition, though, or if it tarry; and that seems presently to be taken away, by a not tarry; Though it tarry, and it will not tarry, what's that? Not much unlike to what our Saviour said to his Disciples, yet a little while and you shall not see me;
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He tells them, he must be taken from them by death for a while, but that they should not take it grievously, he assures them after a little while (it was but having three daies patience) he would see them againe:
He tells them, he must be taken from them by death for a while, but that they should not take it grievously, he assures them After a little while (it was but having three days patience) he would see them again:
and the Septuagint has rendred them by NONLATINALPHABET, & NONLATINALPHABET, and accordingly the Latine by moram fecerit, and tardabit; the one implying a stay or length of time;
and the septuagint has rendered them by, &, and accordingly the Latin by moram fecerit, and tardabit; the one implying a stay or length of time;
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the other, a falling short or coming after the time: so Heb. 4.1. Lest any of you seem to come short of it, the word is NONLATINALPHABET so here NONLATINALPHABET, will not tarry, not come after due time.
the other, a falling short or coming After the time: so Hebrew 4.1. Lest any of you seem to come short of it, the word is so Here, will not tarry, not come After due time.
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We have then three parts considerable, I. The Supposition, Though, or if it tarry. II. Advice upon it for patience, Wait. III. An Assurance for the upholding of our patience, a double prop for it, Certainty, it will sure come; and Seasonablenesse, it will not tarry, not after the time God sees fit, not stay after we are fit for it.
We have then three parts considerable, I The Supposition, Though, or if it tarry. II advice upon it for patience, Wait. III. an Assurance for the upholding of our patience, a double prop for it, Certainty, it will sure come; and Seasonableness, it will not tarry, not After the time God sees fit, not stay After we Are fit for it.
Flesh and bloud weary of restraint, looks out for reliefe, as Sisera's Mother from the windows, Jud. 5. crying, why doe the wheels of his Chariot tarry? why is he so long in coming? she returned answer to her self, such as best pleased her,
Flesh and blood weary of restraint, looks out for relief, as Sisera's Mother from the windows, Jud. 5. crying, why do the wheels of his Chariot tarry? why is he so long in coming? she returned answer to her self, such as best pleased her,
and so will flesh and bloud if hearkned to in its complaints, give such answer as that impatient one, 2 Kings 6. ult. Why should we wait for the Lord any longer? or take up such a resolution as the servant did, Mat. 24. NONLATINALPHABET, his Lord tarried, stayed long,
and so will Flesh and blood if hearkened to in its complaints, give such answer as that impatient one, 2 Kings 6. ult. Why should we wait for the Lord any longer? or take up such a resolution as the servant did, Mathew 24., his Lord tarried, stayed long,
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so would flesh and bloud, if left to it self, give it self over to licentious courses, entertaine it self with sinfull pleasures, to allay or deceive the irksomenesse of this tarrying, this prolonged time;
so would Flesh and blood, if left to it self, give it self over to licentious courses, entertain it self with sinful pleasures, to allay or deceive the irksomeness of this tarrying, this prolonged time;
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That it may not therefore be Patience perforce, but patientia vestra, Luk. • in your patience possesse your soules, as our Saviour bids his Disciples, such a patience as beseems a Disciple of Christ, in a selfdeniall,
That it may not Therefore be Patience perforce, but patientia Vestra, Luk. • in your patience possess your Souls, as our Saviour bids his Disciples, such a patience as beseems a Disciple of christ, in a selfdeniall,
Saint Cyprian used to say of the heathen Philosophers, Ut sapientia, sic patientia, such as their wisdome or knowledge of divine things was, such was their patience:
Saint Cyprian used to say of the heathen Philosophers, Ut sapientia, sic patientia, such as their Wisdom or knowledge of divine things was, such was their patience:
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and indeed some of them went far in this point of suffering and self-deniall (as I may call it) Ut nudi nudam veritatem sequerentur, (as Lactantius of them) that stript of all encumbrances, they might more readily follow after and overtake the naked truth;
and indeed Some of them went Far in this point of suffering and self-denial (as I may call it) Ut nudi nudam veritatem sequerentur, (as Lactantius of them) that stripped of all encumbrances, they might more readily follow After and overtake the naked truth;
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their patience also fell short of a patientia vestra, such a patience as becomes a Disciple, a Christian, such a patience whereby we may possesse our soules, keep them to our owne and Gods use, not breathing them out in Complaints of impatience,
their patience also fell short of a patientia Vestra, such a patience as becomes a Disciple, a Christian, such a patience whereby we may possess our Souls, keep them to our own and God's use, not breathing them out in Complaints of impatience,
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No patient waiting without this acknowledgement which stops every mouth, and silences all passionate complaints, I held my peace (saith he again, Ps. 39.) for it was thy doing, thou with rebukes dost chasten man for sin;
No patient waiting without this acknowledgement which stops every Mouth, and silences all passionate complaints, I held my peace (Says he again, Ps. 39.) for it was thy doing, thou with rebukes dost chasten man for since;
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and in that an embleme of our weak nature, groaning under the trial of obedience, to which he puts us: Two lets or hindrances there were of their going forward:
and in that an emblem of our weak nature, groaning under the trial of Obedience, to which he puts us: Two lets or hindrances there were of their going forward:
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and resolved for that, we wait: And which may strengthen this resolution, we have a God to cast our burden upon, as the Psalmist advises us, to cast it and our selves upon the Lord, in a dependance upon him that is able to bring it to passe.
and resolved for that, we wait: And which may strengthen this resolution, we have a God to cast our burden upon, as the Psalmist advises us, to cast it and our selves upon the Lord, in a dependence upon him that is able to bring it to pass.
We should look up to God at all times in an humble dependance, even when outward means are at highest, look above them to him that does not alwaies give the successe of battell to the strong,
We should look up to God At all times in an humble dependence, even when outward means Are At highest, look above them to him that does not always give the success of battle to the strong,
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When therefore the visible condition of our safety comes to a quitting of duty, and so to a cutting us off from our dependance on God, when to a Let not thy God in whom thou trustest deceive thee, as Senacherib to Hezekiah when he imposed conditions on him:
When Therefore the visible condition of our safety comes to a quitting of duty, and so to a cutting us off from our dependence on God, when to a Let not thy God in whom thou trustest deceive thee, as Sennacherib to Hezekiah when he imposed conditions on him:
then up to the Lord by Prayer as that good King did, spread the papers before him, (as he also did) make him Judge in the Cause, and the Avenger of it;
then up to the Lord by Prayer as that good King did, spread the papers before him, (as he also did) make him Judge in the Cause, and the Avenger of it;
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and let every Christian heart say as the same Hezekiah in another extremity, Lord undertake for me: or as the great Father of the faithful did in his greatest trial, cast himself upon a Deus providebit, his Sonne put him to a great strait when he asked, my Father, where's the Lamb for a burnt offering? Abraham's knowledge would not give the answer,
and let every Christian heart say as the same Hezekiah in Another extremity, Lord undertake for me: or as the great Father of the faithful did in his greatest trial, cast himself upon a Deus providebit, his Son put him to a great strait when he asked, my Father, where's the Lamb for a burned offering? Abraham's knowledge would not give the answer,
And the same God has still within the compasse of his providence something which may stand us in stead, may be for the relief of those that wait; that thus wait, with hearts humbled, hearts resolved for obedience, for dependance;
And the same God has still within the compass of his providence something which may stand us in stead, may be for the relief of those that wait; that thus wait, with hearts humbled, hearts resolved for Obedience, for dependence;
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The Assurance, it will surely come. But for hope the heart would burst with groaning, and the eyes faile with waiting, looking for the salvation of God.
The Assurance, it will surely come. But for hope the heart would burst with groaning, and the eyes fail with waiting, looking for the salvation of God.
1. The Certainty, surely come. To assure that, we have his justice and his truth engaged, it is just and righteous for him to deliver from unjust oppression,
1. The Certainty, surely come. To assure that, we have his Justice and his truth engaged, it is just and righteous for him to deliver from unjust oppression,
to vindicate the one, and punish the other, you have both, 2 Thes. 1.6, 7. Justum est Deo, it is just with God to recompence tribulation to them that trouble you,
to vindicate the one, and Punish the other, you have both, 2 Thebes 1.6, 7. Justum est God, it is just with God to recompense tribulation to them that trouble you,
but to you that are troubled, rest, for this he is called the Lord God of recompences, and is said, that he will surely requite. Both sorts of recompences, dispunctio utriusque meriti, as Tert. phrases it, the severing of good and evill in the retribution of either belongs to this just God,
but to you that Are troubled, rest, for this he is called the Lord God of recompenses, and is said, that he will surely requite. Both sorts of recompenses, dispunctio utriusque Merit, as Tert phrases it, the severing of good and evil in the retribution of either belongs to this just God,
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Hence is it, that the Psalmist, who omits no argument (which may move God to grant him what he desires) often grounds his plea upon his own righteousnesse or innocency,
Hence is it, that the Psalmist, who omits no argument (which may move God to grant him what he Desires) often grounds his plea upon his own righteousness or innocency,
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and upon Gods righteousnesse or Justice, knowing this to be engaged for the defence of that Judgement, Psal. 7.8. & 18.20. Ps. l. 71.2. or recompence me (sayes he) according to my righteousnesse, and deliver me in thy righteousnesse;
and upon God's righteousness or justice, knowing this to be engaged for the defence of that Judgement, Psalm 7.8. & 18.20. Ps. l. 71.2. or recompense me (Says he) according to my righteousness, and deliver me in thy righteousness;
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We have his truth also engaged for it, he has promised it, and will performe it, in respect to which it is said in the foregoing words, it will speak in the end, and not lie:
We have his truth also engaged for it, he has promised it, and will perform it, in respect to which it is said in the foregoing words, it will speak in the end, and not lie:
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Our weaknesse, our despised and seemingly lost condition, will be no hindrance to him that has ingaged his truth and justice for the performance, It will surely come.
Our weakness, our despised and seemingly lost condition, will be no hindrance to him that has engaged his truth and Justice for the performance, It will surely come.
And now, if ask for a Prophet to tell you (as Psal 74.9.) Us { que } quo? how long will it be ere it come? it followes for satisfaction, it will not tarry, it will come surely, it will come seasonably, that was the second part in this Assurance.
And now, if ask for a Prophet to tell you (as Psalm 74.9.) Us { que } quo? how long will it be ere it come? it follows for satisfaction, it will not tarry, it will come surely, it will come seasonably, that was the second part in this Assurance.
though to our sense it seem to tarry, yet it will not tarry, here it is NONLATINALPHABET, non tardabit, not come after, not after the time appointed by God, not tarry beyond that;
though to our sense it seem to tarry, yet it will not tarry, Here it is, non tardabit, not come After, not After the time appointed by God, not tarry beyond that;
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it was said before, the Vision (which gave sight of the future performance) was for an appointed time, and with respect to this all-disposing wisdome and power;
it was said before, the Vision (which gave sighed of the future performance) was for an appointed time, and with respect to this All-disposing Wisdom and power;
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when he has called, and we not answered, he has tarried for our return, and we run on our course of sin and pleasure, should he so appoint the time, we had not cause to complain or think he tarried beyond his time:
when he has called, and we not answered, he has tarried for our return, and we run on our course of since and pleasure, should he so appoint the time, we had not cause to complain or think he tarried beyond his time:
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nor yet so much, because of the coexistence of eternity, with every change of time, wch Aquinas would demonstrate by a circle, whose center he makes Eternity and Circumference, the extent of time:
nor yet so much, Because of the coexistence of eternity, with every change of time, which Aquinas would demonstrate by a circle, whose centre he makes Eternity and Circumference, the extent of time:
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As here, it is not slacknesse, saith St. Peter, but long suffering, and the longer it was, with respect to Man, that none might perish, but all come to repentance;
As Here, it is not slackness, Says Saint Peter, but long suffering, and the longer it was, with respect to Man, that none might perish, but all come to Repentance;
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And therefore it is not a slacknesse, or needlesse tarrying, but a continuance of necessary discipline, till we have learned what it is to order our wayes aright,
And Therefore it is not a slackness, or needless tarrying, but a Continuance of necessary discipline, till we have learned what it is to order our ways aright,
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and so are made fit for a deliverance, which is the second consideration of this NONLATINALPHABET, not tarry, or come after the time we are fit for it.
and so Are made fit for a deliverance, which is the second consideration of this, not tarry, or come After the time we Are fit for it.
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All the Comminations we hear denounced against a sinfull people, and all the promises we find made to an afflicted Nation, speak thus much, that repentance and amendment is the condition of removing the Judgment,
All the Comminations we hear denounced against a sinful people, and all the promises we find made to an afflicted nation, speak thus much, that Repentance and amendment is the condition of removing the Judgement,
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And if so, then surely will he not cease till he has his end upon us, for will a man take up a snare (saith the Prophet) having caught nothing? and will the Lord take off his rod till it has wrought upon us?
And if so, then surely will he not cease till he has his end upon us, for will a man take up a snare (Says the Prophet) having caught nothing? and will the Lord take off his rod till it has wrought upon us?
Assur was the rod of his anger, for the chastising of his people, but when he had performed his whole work upon Mount Sion, Verse 12. then he takes off the rod,
Assur was the rod of his anger, for the chastising of his people, but when he had performed his Whole work upon Mount Sion, Verse 12. then he Takes off the rod,
and layes it upon the Assyrian. Upon his and their Enemies will it be, virga non removenda, a grounded Rod, as another Prophet calls it, a rod not to be taken off from rebellious and obstinate Sinners.
and lays it upon the assyrian. Upon his and their Enemies will it be, virga non removenda, a grounded Rod, as Another Prophet calls it, a rod not to be taken off from rebellious and obstinate Sinners.
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That double received for all her sinnes, if it be not meant of the abundant grace and favour wherewith God embraced his people after he had plagued them (as some will have it) but of the punishment, they had suffered (as I rather conceive) then doth it not imply a proportion to the desert of sinnes past,
That double received for all her Sins, if it be not meant of the abundant grace and favour wherewith God embraced his people After he had plagued them (as Some will have it) but of the punishment, they had suffered (as I rather conceive) then does it not imply a proportion to the desert of Sins past,
And let not any of us (how eager soever in our desire of ease and deliverance) think we have received at Gods hands after that measure, double for our sinnes, we may thank our selves if the time of our sufferings has been double, to what it might have been if we had been sooner corrected and amended.
And let not any of us (how eager soever in our desire of ease and deliverance) think we have received At God's hands After that measure, double for our Sins, we may thank our selves if the time of our sufferings has been double, to what it might have been if we had been sooner corrected and amended.
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And therefore, if any will be still asking how soon? or (as they that in the Psalmist complained they saw no tokens of it, had no Prophet to tell them) how long? I must answer them as our Saviour did the Pharisees, demanding when the Kingdome of God would come, and requiring a signe;
And Therefore, if any will be still asking how soon? or (as they that in the Psalmist complained they saw no tokens of it, had no Prophet to tell them) how long? I must answer them as our Saviour did the Pharisees, demanding when the Kingdom of God would come, and requiring a Signen;
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So neither doth deliverance come with observation; Such observation as is made upon outward meanes, numerous Armes, present Successe, (from which we have been too ready to conclude of the end) but such as is taken from within;
So neither does deliverance come with observation; Such observation as is made upon outward means, numerous Arms, present Success, (from which we have been too ready to conclude of the end) but such as is taken from within;
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as in the expectation of his good time, so in a course of after obedience? then know he will engage his holy arme for your deliverance, it will not tarry after that time,
as in the expectation of his good time, so in a course of After Obedience? then know he will engage his holy arm for your deliverance, it will not tarry After that time,
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yea, he will make bare his holy Arme for it, (as the Prophet speaks) shew it from heaven, divested of all outward humane helps and assistance, do the work himself.
yea, he will make bore his holy Arm for it, (as the Prophet speaks) show it from heaven, divested of all outward humane helps and assistance, do the work himself.
For if we apply what has been spoken of nationall Calamities and Deliverances (upon which the Text proceeds) to particular men, we find, that wicked mē, who remain unamended, enjoy the benefit of such a national Deliverance,
For if we apply what has been spoken of national Calamities and Deliverances (upon which the Text proceeds) to particular men, we find, that wicked men, who remain unamended, enjoy the benefit of such a national Deliverance,
The one may seeme to question the necessity of our performing the condition of amendment, the other to weaken the certainty of Gods performing the promise.
The one may seem to question the necessity of our performing the condition of amendment, the other to weaken the certainty of God's performing the promise.
He that by carnall security has drawn back from God, and continues uncorrected, as well as he, that in humiliation and amendment of life has waited upon God for the Del verance.
He that by carnal security has drawn back from God, and continues uncorrected, as well as he, that in humiliation and amendment of life has waited upon God for the Deal verance.
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The ease they have by such a Deliverance is too short, too narrow to afford a content that may reach unto the soul. They may obtaine a temporall deliverance promiscuously with others,
The ease they have by such a Deliverance is too short, too narrow to afford a content that may reach unto the soul. They may obtain a temporal deliverance promiscuously with Others,
and that fide alienâ, but to receive and enjoy it with true content and comfort of the Vivet promised to the just man, Verse 4. it must be ex fide sua. So the Psalmist, My heart trusted in him,
and that fide alienâ, but to receive and enjoy it with true content and Comfort of the Vivet promised to the just man, Verse 4. it must be ex fide sua. So the Psalmist, My heart trusted in him,
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and I am helped, therefore my heart greatly rejoyced, &c. therefore rejoyced greatly, or danced for joy (as the other translation hath it) because it first trusted in him.
and I am helped, Therefore my heart greatly rejoiced, etc. Therefore rejoiced greatly, or danced for joy (as the other Translation hath it) Because it First trusted in him.
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and waited for by faith and patience. He that would not waite any longer, 2 Kings 7.2. saw the promised Deliverance, and plenty, but did not taste of it.
and waited for by faith and patience. He that would not wait any longer, 2 Kings 7.2. saw the promised Deliverance, and plenty, but did not taste of it.
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Take heed therefore, lest there be in any of you, an evill heart of unbelief, in departing from the living God, an heart that casteth away all patience and care of well-doing;
Take heed Therefore, lest there be in any of you, an evil heart of unbelief, in departing from the living God, an heart that Cast away all patience and care of welldoing;
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and yet causeth a man to blesse himself, saying, I shall have peace though I walk in the imagination of mine heart, Deut. 29.19. and adde drunkennesse to thirst;
and yet Causes a man to bless himself, saying, I shall have peace though I walk in the imagination of mine heart, Deuteronomy 29.19. and add Drunkenness to thirst;
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We see in common Calamities, righteous and good men overborne among the rest by the Violence of the overflowing scourge; and swept away with that besome of destruction, wherewith the Lord sometimes cleanseth a Land. As to the outward man indeed, they often bear a part in the common sufferings with that People or Community, of which they are a part;
We see in Common Calamities, righteous and good men overborne among the rest by the Violence of the overflowing scourge; and swept away with that besom of destruction, wherewith the Lord sometime Cleanseth a Land. As to the outward man indeed, they often bear a part in the Common sufferings with that People or Community, of which they Are a part;
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Yea, when such are cast out into a forraigne Land, I will be to them (saith the Lord) a little Sanctuary; or an hiding place, to which they may still retire for refreshment and protection.
Yea, when such Are cast out into a foreign Land, I will be to them (Says the Lord) a little Sanctuary; or an hiding place, to which they may still retire for refreshment and protection.
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He knowes, and shall find, if the promise of a temporall blessing or Deliverance be not made good to him in the same kinde, it will in a better, nothing at all to his losse or disadvantage:
He knows, and shall find, if the promise of a temporal blessing or Deliverance be not made good to him in the same kind, it will in a better, nothing At all to his loss or disadvantage:
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To them that left Houses and Lands, &c. for Christs sake, Houses and Lands, and an hundred fold more were promised in this life, not in the same kind surely.
To them that left Houses and Lands, etc. for Christ sake, Houses and Lands, and an hundred fold more were promised in this life, not in the same kind surely.
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It was therefore further made good unto them, by their receiving that inestimable treasure of the Gospel, which would replenish their hearts with such joy and content, that they would not part with it for an hundred times as much as they had forsaken.
It was Therefore further made good unto them, by their receiving that inestimable treasure of the Gospel, which would replenish their hearts with such joy and content, that they would not part with it for an hundred times as much as they had forsaken.
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This hundred-fold in this life they should enjoy till they were put into possession of that Kingdom which infinitely transcends all earthly advantages Adeò satis idoneus Patientiae sequester Deus (saith Tertul. ) so sure a Trustee is God,
This hundredfold in this life they should enjoy till they were put into possession of that Kingdom which infinitely transcends all earthly advantages Adeò satis Idoneus Patientiae sequester Deus (Says Tertulian) so sure a Trustee is God,
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and what is denied him in this life, is made good in a better, and for a temporall outward peace expected, presently enjoyes an heavenly, and eternall.
and what is denied him in this life, is made good in a better, and for a temporal outward peace expected, presently enjoys an heavenly, and Eternal.
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So that Majesty it self cannot lose by such a change, when as the next life affords A Crown of glory that cannot fade away, a Kingdom that cannot be moved.
So that Majesty it self cannot loose by such a change, when as the next life affords A Crown of glory that cannot fade away, a Kingdom that cannot be moved.
To every just man, though cut off before he see the nationall Deliverance, there is a Vivet in death it self, which is not a tarrying, but an hastening of his Deliverance.
To every just man, though Cut off before he see the national Deliverance, there is a Vivet in death it self, which is not a tarrying, but an hastening of his Deliverance.
Thus, when he has wrought his work of Chastisement upon this Land, as he did upon Mount Sion, Isay 70. (oh may he hasten it, by our speedy and more generall amendment!) then will he turn his hand against every adversary, will punish the fruit of the stout heart of all violent men, will put them in fear, that they may know themselves to be but men, and how vaine all their thoughts and purposes have been.
Thus, when he has wrought his work of Chastisement upon this Land, as he did upon Mount Sion, Saiah 70. (o may he hasten it, by our speedy and more general amendment!) then will he turn his hand against every adversary, will Punish the fruit of the stout heart of all violent men, will put them in Fear, that they may know themselves to be but men, and how vain all their thoughts and Purposes have been.
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Then shall all that waite for the Salvation of our God, hear him say, Turne ye Prisoners of hope, and comfort ye, comfort ye my people, speak comfortably to Jerusalem, tell her, her warfare is accomplished.
Then shall all that wait for the Salvation of our God, hear him say, Turn you Prisoners of hope, and Comfort you, Comfort you my people, speak comfortably to Jerusalem, tell her, her warfare is accomplished.
We beg it for Jesus Christ his sake, who bore the chastisement of our peace, to whom with thee O Father, together with the blessed Spirit, be all Honour, Dominion, &c. FINIS.
We beg it for jesus christ his sake, who boar the chastisement of our peace, to whom with thee Oh Father, together with the blessed Spirit, be all Honour, Dominion, etc. FINIS.
