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ters, é, tū a apõlve too xupdo,cum temporis opportunit.is fuerit, vvhen there fhall be a fic time, which leaveth-ic at large to God to take his oyun time, and that seemeth to have been the judgment of Tremelius and funius, vvho render it interea temporis, as vve in English, in the mean time. So Bezz.

Master Calvin doth goe vvith the former exposition of the fulness of time, for he faith, the Church vvas but grovving and coming on till Jesus Christ came in the Aesh; but then it

grevy up to a ripeness, so that the coming of Christ was the grovre ing up of the Church, ad ætatem virilem, to the age of a


3. Vivifica, revive, the margent readeth, preserve thy work, that is maintain thy Church and keep it from the pouver of her enemies, till thou sendest a Redeemer to recover it from the injuries of time, and the violence of the ungodly; for the time of the Churchunder persecution, is the winter of it, in vvhich it seemeth dead, and prayeth God to quicken and revive it by the sending of his Son

In the midst of the years make knovvn, he re-inforceth his former petition, novv defiring that God vvould reveale his gracious purpofe of succouring his Church, and triumphing over the enemies thereof.

In the meantime, vvhile thy Church is groaning under the burthen of their exile, make thy vvill knovvn to them.

This favour of God viisvveeten the adversity of their banishment, vuhen they shall know the loving purpose of God tovvard them.

In wrath remember mercy: They confeffe, that they have given God cause of displeafure, and have provoked him to vyrath, they feel the smart thereof in a strange land, and they have no plea but mercy, they dare not make fo bold vvith him, as to entreat him to turn avvay all his vvrath from them, because they are fo guilty to themselves, that they have provoked him, and deserved his indignation. Onely they desire that in the midst of his vvrath, he vvould


remember mercy.

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By vvrath in this place is not meant any such affection in God, vvhereof his unchangeable and constant nature is not capable, for God is semper idem, ever the same, whom hee loveth, he lovech vvith an everlasting love, and he cannot at any time be angry vvith them. But whom he loveth upon occasion, herebuketh, and chafteneth every son, vvhom he receivech, and this love sometimes bringing forth the effects of that vvhich in mas is called vvrath, vve speak after the manner of men, and avouch it of God. Thus then the text is literally to be understood, O Lord, I have heard vvhat thou hast spoken in the defence of thy upright justice, I have heard vvhat thou purposest in the punishing, and in the avenging of thy Church, in the mean time preserve it, and make it knovv thy love tovvards it, and vvhilst thou are punishing of it, remember mercy.

The parts of this are tyvo.
The preparation to prayer.
2 The prayer it self.

Morum the motive.
I In the preparation, I observe

Metum fear.

S1 Subjectum the fubje& 2 In the prayer,

I observe

2 Petitiones the petitions. The petitions are three. O Lord, revive thy Work in the middle of the years. 2 O Lord, in the middle of the years make knovvn. 3 In Wrath, remember mercy.

First, of the preparation, 1 of the Motus: O Lord, I have heard thy Speech. The Word of God is vvell bestovved on them that vvill hear it vvith reverence, and receive it vvith humility, here vvas a maze, the Prophet and the Faithfull of the land had loftthemselves, they knevv not vvhar to think, till they had put the mato ter to God himself.Cap.I.and God having made a ful ansvver, novy the Prophet faith in his ovvn name, and in the name for


whom he consulted God, I have heard thy Specch. All the Scripture is full of exaniples, of the children of God, hearkening to his word of precepts, and-admonitions to us to hearken: of promises to them thar do hearken.

The reason is, because it is a speciall note of Gods children to beare his Word, even as our Saviour himself faith.

He that is of God, hearith Gods Word: ye therefore hear them nat, juh.8.47. because ye are not of God.

And now seeing God hath given over speaking by miracles extraordinarily to his Church. It. John faith : We are of God, 1 Joh 4. be that knoweth God, heareth us, he that is not of God, beareth nit us, hereby we know the Spirit of Truth, and the spirit of errour.

The Spirit of cruch is left in the Church by our Saviour, and he speakech in such; who by the Ordinance of Christ, are the Priests of the new Testament, of whom Christ faith. Qui vos recipit, me recipit: & qui recipit me, recipit eum qui misit me: ibe that receiveth you, receiveth me, and he that receiveth me, receiveth him that sent me: we muft hear him, before he hear us, for St. Paul telleth us true,"We know not what we should pray for as we ought. The art of prayer, is not so quickly learned as some forward proofessours make themselves believe. fohn besides his continuall preaching to his Disciples, taught them al

And never had any Disciples a better Master, then the Difciples of Jesus Christ, yet they living in the eare of his Doarine, and in the eye of his holy example, were glad to come to him to be taught to pray,& he taught them the Lords

prayer privately, which after he taught the whole multitude in a sermon openly.

My observation is that his Word must minifter matter to Doét. our prayers, and all our petitions must be grounded thereupon.

The reason is, because God heareth not sinners, and David Jubn 9.31. faith: If I regard wickednesle in my heart, the Lord will not hear me. But the prayer of a righteous man prevaileth much, if it be fer- Jam, 5.16. Against fin we have no such remedy as the word. So David,




so to pray:


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Psal.org. Thy word have I hid in my heart, tkat I might not fin against thee.

Our Lessons from hence are; 1 We must take it for a great favour of God to us, that he giveth us his word, for that is a lanthorne to our feer, that is, our 'counsalor, as David callech it.

This word is given us to profit withall, and it is deposited.

1 In the Books of the Canonical Scripture, which we have not, as the Church of Rome Thut up in an unknown language, but trauslated faithfully into our own tongue, that all of us may be partakers of it.

2 As in the time of the law, the Priests lips did preserve knowledge, and men were to require the law at their lips, so in the time of the Gospel, St. Paul saith, of the Apostles, and

of all the Ministers, that should succeed them in their office 1 Cor.5. in the Church, God hath committed to us the word of reconciliation,

he hath fo committed it to his Son first, as he gave him power to transmit it in the Priesthood of the New Testament; to all ages of the Church till his second coming

The spirit which Christ left to comfort and instruct his Church, was not given at large to all mea, but in perticular

ordinance to them whom he sent, to teach all Nations, as the 2 Cor.3.6. Apostle faith,Our sufficiency is of God, who hath made us able Mi

"nisters of the New Testament, not of the Letter, but of the Spirit ; for the Letter killeth, but the Spirit giveth life.

So we are the Ministers of the word that giveth life, and there is no life to be had but by our Ministry. This gives us interest in your affe&tions, in your understandings , in your goods, in your prayers.

2 Now we know where we may hear God, we are taught also not co negle& him speaking to us, for as the Author to

the Hebrews faith, See that ye refuse not him that speakerb : forif Hcb.12.

they escaped not who refused him that spake on earth, much more thal

not we escape, if we turn away from him that Speaketh from heaven. .. Cors.

And the Ministers of the Gospel do fpeak even as if Christ himself spake in us, we speak in Christs stead.

Par as in the time of the Law God sent his Prophets fome

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Rev. 1.17.


times to such as would not give them the hearing : so doth he now in the time of the Gospel, but that must not discourage our Miniftry,at their peril be it, Gods Word will ever be Gods wisdom, though the prophane count it foolishness, and it will be Gods truth though heresie and schisme pick quarrels.

Therefore, if you would learn to pray, and be prepared for that holy worship? hear Gods speech first, and that will teach you what to ask as you ou ought.Hear the word from us as the Thessalonians did. when ye received the word of God which · Thel.2. ye heard of us, ye received it not as the wordof men, but as it is en truth the Word of God,whicheffectwally worketh also in you that be

2 Here is metus. I was afraid, the Seventy read; Eusão I was in an extafie, as St. John faith, when he saw the vision of the Son of man, I fell at his feet as dead. There were two things to strike the Prophet vvith astonish

Si The Majestie of the Speaker.

2. The matter of the speech. And both these must both meet in our understandings, and in our affe&ions, to enlighten and to move them, that vve may know what vve have to do, and with whom, vvhen vve pray; that we may come before him with fear and holy reverence.

| The great glory and Majesty of God to vyhom vve resort in prayer is such as no creature can endure the fight thereof. The Angels standing before bim, cover their faces with their 111.6.2. wings.

2 The matter of his speech conteined in his vvord to the Prophet, is the summe of the Bible. Justice punishing sin in his Church: Vengeance destroying the enemies of his Church: and Grace redeeming his Church from the povver of Satan, by the glorious Kingdom of Jesus Chrift.

Que. Why should the Prophet be afraid at this? here vvas matter of comfort, the heaviness of the night; is promised the joy of the morning: The Church though it must suffer

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