among the princes of Judah Mat. 2.6 because Christ was born there The tribe of Nepthali is first reckoned of those by Rachels side because at Capernaum in this tribe Christ inhabited Rev. 7.6 in which respect also this town is said to be lifted up to beaven Mat. Gen. 42.4 11.2 3. Benjamin is called the beloved of the Lord Gods darling as their father Ben amin was old Jacobs because God dwelt between his shoulders sc in his Temple built upon those two mountaines Moriath and Zion Deut. 33.12 The glory of that first Temple was that the Majesty of God appeared in it covering it self in a cloud The glory of this later house was greater because therein the same divine Majesty appeared not covered with a cloud but really incarnated For the Word was made flesh and dwelt amongst us and we beheld his glory the glory as of the only begotten of the Father full of grace and truth Ioh. 1.14 In this flesh of ours and under this second Temple Christ not only uttered oracles did miracles and finished the great work of our redemption but also laid the foundation of the Christian Church Jam. 1. For the Law that perfect Law of liberty the Gospell came out of Zion and the word of the Lord from Jerusalem to all the ends of the earth Esay 2.3 Psal 110.1 From hence it was that the Lord of glory whom the blind Jewes had crucified sent out his Apostles those messengers of the churches and the glory of Christ as they are called 2 Cor 8.23 to gather together unto him those desirable ones his elect verse 7. See the Note there whom he calleth the glory Esa 46.13 the house of his glory Esay 60.7 a crown of glory Esay 62.3 the throne of glory Ier. 4â— 21 the ornament of God Ezek 7.20 the beauty of his ornament ib. and that set in majesty ib. a royall diadem in the hand of Jehovah Esay 62.3 and in this place will I give peace Even the Prince of peace and with him all things also Rom. 8.32 pacem Pectoris Temporis Peace of countrey and of conscionce this later especially seemeth here to be meant For the former viz. outward Peace was not long enjoyed by these Jewes and their second Temple was often spoyled by the enemies Ioh. 14. and at length burnt and overturned But the Peace of God that passeth all understanding is that Legacy which the world can neither give nor take from Gods people And of this inward Peace the Septuagint according to the Roman edition taketh the Text and so doth Ambrose Haec est pax suâ—er pacem saith He. Christ as he was brought from heaven with that song of Peace Luk 2.14 Onearth peace good will toward men which is the same with that salutation of St. Paul who learned it belike of those Angels Grace be to you and Peace so he returned up againe with that farewell of peace Ioh. 14.27 and left to the world the doctrine of peace the gospell of peace Eph. 2.17 whose Authour is the God of peace 1 Cor. 14.33 whose Ministers are ministers of peace Rom. 10.15 whose followers are the children of peace Luk 10.6 whose unity is in the bond of peace Eph. 4.3 whose duty is the study of peace Rom. 12.18 and whose end is to enter into peace to rest in their beds their soules resting in heaven their bodyes in the grave till the joyfull resurrection even every one walking in his uprightnesse Esay 57.2 Psal 37.33 Verse 10. In the four and twentieth day of the ninth month in the second yeer of Darius This diligence of the Prophets in noting and noticing the precise time of Gods hand upon them Scultet Annal. should teach us to do the like See the Note on chap. 1. ver 1. Melch. Adam in vit Bugenhà g The churches in Switzerland kept that day yearely as an holiday whereon the Reformation began amongst them Bugenhagius kept a feast every yeer on that day of the month wherein he and some other Divines had finished the Dutch Bible and called it The feast of the Translation of the Bible Philipp Pareus in vita Dau. Parei The University of Heidelberg kept an Evangelicall Iubilee three whole dayes together Anno Dom. 1617. in the Calends of November in the remembrance of the renowned Reformation of religion begun by Luther a just hundred yeers before Hereby Gods name shall be sanctified our faith strengthened and our good affection both evidenced and excited By the time here described it appeareth that they had now been three moneths building and the Prophet meane-while had given them great incouragement thereunto But forasmuch as he found that they stuck in the bark as they say rested in the work done thought they should therefore win upon God because they built him a Temple the Prophet gives them to understand that there is more required of them then a Temple viz. that therein they worship the Lord purely and holily in spirit and in truth that their divine worships bee right both quoad fontem quoad finem for principle and end of intention for else they impure all that they touch and are no whit better but a great deal the worse for all their performances This the Prophet teacheth them in the two following oracles propounded by way of demand to the Priests How apt are men to lose themselves in a wildernesse of duties To dig for pearls in their own dunghils to think to oblige God to themselves by their good works to spin a threed of their own to climbe up to heaven by to rest in their own righteousnesse to save themselves by riding on horses Hos 14.3 The Prophets designe is here to beat them off from such fond conceits telling them that the person must be accepted ere the service can bee regarded as Abels To the pure all things are pure but unto them that are defiled and unbeleeving is nothing pure but even their mind and conscience is defiled Tit. 1.15 saith the Apostle Calvin upon this Text saith no more and yet Cor. a Lapide is very angry with him for saying so much Aug. de vera innocent c. 56. There is in Peter Lumbard this golden sentence eited out of August inc The whole life of unbeleevers is sinne neither is any thing good without the cheifest good This sentence Ambrose Rybera a Poprsh Postiller censureth for harsh and cruell But doth not God here say the same thing Crudelis est illa sententia Certain it is that good actions from bad men displease as a man may speak good words but we cannot hear because of his stinking breath The facrifice of the wicked is abomination to the Lord Prov. 15.8 Charity is nothing unlesse it flow out of a pure heart and of a good conscience and of faith unfained 1 Tim. 1.5 Verse 11. Ask now the Priest concerning the Law For who should know the law better then the Priests And who so fit to
departed from our English Israel my name shall be great Name for fame as Exod. 34.5 6. Philip. 2.9 Gen. 11.4 Renouned men are called men of name Gen. 6.4 and base men are called men of no name Iob 30.8 shall be great Not that God is great or lesse Magnum parvum sunt ex ijs quae sunt ad aliquid saith Aristotle But Gods name is said to be great when he is declared or acknowledged to be great as the word sanctified is used Mat. 6.9 and the word justified Mat. 11.19 Iam. 2.21 Gods fame and glory is as himself eternall and infinite and so abides in it self not capable of our addition or detraction As the Sun which would shine in its own brightnesse and glory though all the world were blind and did wilfully wink Howbeit to try how we prize his Name and how industrious we will be to magnifie and exalt it he hath declared that he esteemes himself made glorious and accounts that he hath received as it were a new being by those inward conceptions we have of his glory and those outward honours we do to his name and in every place incense shall be offered Not at Ieâ—usalem only as the Jews held nor in mount Gerizim as the Samaritans Iob. 4.20 21. but any place without difference be it but a chimney might make a goodly Oratory 1 Tim. 2.8 All religious difference of places was taken away by Christs death Therefore so soon as he had said Ioh. 19.30 It is finished he gave up the Ghost and presently the vail of the Temple was rent from the top to the bottom Mat. 27.51 And from that hour there was no more holinesse in the Temple then in any other place Though till then the Temple was so holy a place and such religious reverence did Gods people beare to it that after the Caldeans had burnt it they honoured the very place where it had stood and esteemed it holier then any other This appears by those eighty persons whom Ishmael murthered Ier. 41.5 and by Daniels opening his windowes toward Ierusalem when he prayed Dan. 6.10 Incense shall be offered and a pure offering Insigne testimonium pro sacrificio Missae saith Bellarmine This text is a notable testimony for the sacrisicing of the Masse which Papists will needsly have to be the sacrifice here meant and mentioned Much like that Sorbonist that finding it written at the end of S. Pauls epistles Missa est Bee-hive of Rome fol. 93. c. bragg'd he had found the Masse in his Bible So another reading John 1.4 Invenimus Messiam made the same conclusion We shall wave their arguments as sufficiently answered by others and take the meaning of the holy Ghost here to be of such spiritual sacrifices of the new Testament as all Christians even the whole royal priesthood 1 Pet. 2.5 are bound to offer up to God These are called Incense and Offering by Analogy the type for the thing thereby shadowed as Ireneus Tertullian Rev. 5.8 Rev. 8.3 4. and Augustine interpret the Text. This incense is prayer and praise Psal 141.2 Heb. 13.15 Hos 14.4 Psal 51.21 This pure offering is every saithful Christian together with all the good things that he hath or can do It is simplex oratio de oonscientia pura Cont. Marcion lib. 4. saith Tertullian Thus those good Macedouians gave themselves to the Lord saith S. Paul and vnto us by the will of God 2 Cor. 8.5 I hus the Romans had delivered themselves up to the form of Doctrine Rom. 12.1 that had been delivered unto them Rom. 6.17 and are yet further exhorted to exhibit present make tender yield up and offer as spiritual priests their bodies and much more their souls to God as a living sacrifice by a willingnesse to do what he requireth Psal 40.6 Rom. 15.16 and to die for his fake if called thereunto Phil. 2.17 2 Tim. 4.6 Swenk feldians took away all external service saith Zanchy Libertines say it is sufficient that we sacrifice to God the hidden man of the heart The Pope saith to his vassals My Son give me thy heart be a papist in heart and then go to Church dissemble do what ye will But God requires to be Glorified with our spirits and bodies both because both are his 1 Cor. 6.20 The very Manichees that denied God to he the Author of the body fasted on sundayes and in fasting exercised an humiliation of the body But 2 as the true christian sacrificeth himself to God so all that he hath or can and is ready to say as that Grecian did to the Emperor If I had more more I would bring thee It comforts him to consider 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 8. 1 Tim. 1.5 That if there be a willing minde God accepts according to that a man hath and not ac-according to that he hath not Noahs sacrifice could not be great yet was it greatly accepted because of clean beasts and offered in faith It is the godly mans care that his offering though it be poor yet may be a pure offering proceeding from a pure heart a good conscience and faith unfained and then he is sure it is pure by divine acceptation through Christ 1 Pet. 2.5 In confidence whereof he lifts up holy hands 1 Tim. 2.8 And although sensible of his impurities imperfections his heart misgives him sometimes as Jacobs did lest his father should discern him yet when heremembreth that he is clothed as Jacob was with the garment of his elder brother the robe of Christs righteousnesse which is not a scant garment as Bernard saith but reaching to the heels and covering all the parts of the soul he goeth boldly to the throne of grace and covers Gods altar with his evangelical sacrifices Such as are contrition and self-denial Ps 51.17 Confidence in God Ps 4.6 Obedience to the preaching of the gospel Rom. 15.16 Beneficence to the poor Phil. 4.8 c. In all which his aim and endeavour is to worship God in spirit and to do all more out of thankfulnesse and lesse out of constraint of conscience For he knows that as the greatest growth of sinners is in spiritual wickednesse as in those that sin against the holy Ghost so the greatest growth of grace is in spiritual holinesse in worshipping God more in spirit and truth Verse 12. But ye have prophaned it Ye Jews in general though my peculiar people and called by my name You that quarter armes with me as it were and should therefore lift up my Name as an ensign that you should use me thus coursely and cast dirt upon my name by your irreligion this moves me not a little so that I cannot but once and again complain of it Had it been an enemy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I should better have born it But it was thou my familiar c. What thou my son Brutus Friend betrayest thou the Son of man and that with a kisse Scipio had rather
A COMMENTARY OR EXPOSITION Upon The XII Minor Prophets Wherein the Text is explained some Controversies are discussed sundry Cases of Conscience are cleared and many remarkable matters hinted that had by former Interpreters been pretermitted Hereunto is added a Treatise called The Righteous Mans Recompence Or A true Christian characterized and encouraged out of Malachi Chap. 3. Vers 16 17 18. In all which diverse other Texts of Scripture which occasionally occurre are fully opened and the whole so intermixed with pertinent Histories as will yeeld both pleasure and profit to the judicious Reader By Iohn Trapp M. A. once of Christ-Church in Oxford now Pastor of Weston upon Avon in Gloucester-shire Acts 7.42 As it is written in the Book of the Prophets The XII Minor Prophets were conjoyned in one Volume or Book lest by their littlenesse they should be scattered or perish Rivet March 1 th 1652. Imprimatur Edm Calamy LONDON Printed by R N for Philemon Stephens at the Gilded Lion in St. Pauls Church-yard 1654. Viro Eruditione juxtâ ac Pietate praestantissimo IOANNI OWENO SS Th D. Aedis Christi Decano dignissimo Academiae Oxoniensis jam secundùm Procancellario vigilantissimo Lucubrationes hasce suas quales quales in animi devotissimi testimonium ac monumentum L.M.Q.D.D.D. IOANNES TRAPPVS Ejusdem Aedis Christi annis abhinc triginta Alumnus The Preface to the Reader TRuly Light is sweet and a pleasant thing it is for the eyes to behold the Sunne O but much more pleasant for the eye of faith to see the Sun of righteousnesse that light of life Blessed may we say are our eyes which see this Sun shine so gloriously from the Gospell and though through glasses yet such as are and will be kept from breaking by that presence of Christ promised his Ministers of the Gospel to the end of the World whom he calls the light of the world Happy art thou O England where it hath been day-light these hundred years and God-forbid that wee should expose our selves to that the condemnation in loving darknesse rather then light If we shorten this our day certainly it will be our death An evil generation therefore is that whose hellish principles prompt them utterly to extinguish all our burning and shining Lamps by draining out all their oil and so are those children of the night whose hellish practises attempt the blowing out of these lights that do discover their deeds of darknesse and because they cannot no more then becken the Sunne from the skie their breath is spent in cursing them as freely and fiercely as the Ethiopians do the Sun for scorching them If this continue sad are our fears lest our Sun be not far from setting and we take up that lamentation with Jeremy Wo unto us for the day goeth away for the shadows of the evening are stretched out Neither are the Symptomes of this onely in the professed disavowing of the Ministery by men of corrupt minds reprobate concerning the faith and who have put away a good conscience but also in the dark lives of many of those who seem to affect Gospel-light and yet walk not honestly as in the day rejoyce in the light yet walk not as children of the light Nay amongst the best are not notions prosecuted more then practise and our light like the Moon 's without heat yea and whereas the Father of lights hath set up his Candlestick amongst us that we might do his work we rather do our own making our selves and not him our end The good Lord in mercy make all his to face about towards himself â—o face one another as the Cherubims over the Mercy-seat Reader our advice to thee is to do thy duty though many others neglect theirs Blesse God there are so many windows to let in light unto thee pray that they may be yet clearer to give in dayly new light thou knowest we speake not in a fanatick Dialect we mean fresh and fuller discoveries of Gospel-mysteries whereunto thou wilt finde this Authour hath made no small contribution by these his Annotations upon the small Prophets from before which few have drawn the curtain so far as he open therefore the Casement in reading and much light may be let into thy mind to understand things that have been hid from thine eyes or seen but dimly We need not commend the Authour all his works speak him to be a workman that needeth not to be ashamed an Interpreter one among a thousand we may say of him as Cyprian to Cald. Adeo exercitatus in Scripturis peritus ut cautè omnia consultò gerat Origen speaking of the Prophets calls them Bees and their Prophesies honey-combes this Expositor God hath made skilfull both in hiving and expressing This friend of the Spouse presents her here with more new borders of gold enameld and set out with spangles of silver wrought upon a precious part of holy Writ which he hath beautified with variety of humane Learning And lest thy heart should rise against this expression give us leave to tell thee that though many in these last and worst and wofull dayes scoffe at the learned Languages and Arts and Sciences as the Fox in the Greek Epigram disparag'd the fair and ripe grapes because they were out of his reach yet there is a necessity of them for the right dividing the word of truth which is evinced by a man approved Dr. Featly tree of sav kn who between derogating from the al-sufficiency of Scripture which is sacriledge and blasphemy on the one side and detracting from the worth of University Learning which is an Anabaptistical frenzy on the other side layes down the truth in the middle in this Aphorisme Scripture is of it self abundantly sufficient for us but we are not sufficient for it without the help of Arts and Liberall Sciences we cannot sufficiently conceive or declare the works of God without naturall Philosophy nor Law of God without morall nor his Attributes without Metaphysicks nor the dimensions of the Ark and Temple without the Mathematicks nor the songs of Sion without Musick and Poetry wee cannot Interpret the text without Grammer analize it without Logick presse and apply it without Rhetorick These it hath seemed good to the holy Ghost to use in the Penning of Scriptures to shew their usefulnesse in their opening and who can understand or expound Prophesies already fulfilled and to be accomplish't without insight into prophane History As for knowledge in the Tongues he deserves to have his tongue cut out that dares but mutter a word against it dulcius ex ipso fonte There are indeed divers Cautions and Directions given by the ancient holy Fathers in the use of humane Learning which this learned godly Writer hath exactly observed For he hath purg'd and cleans'd it cut off the bond-womans hair pared her nayles and washed her with Sope his chief care being not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is not only
15.29 Verse 5. Therefore have I hewed them by my Prophets Therefore wherefore because there is so little stability and solidity in them because they are so off and on so light and false hearted therefore I have spared for no pains though all to small purpose but have sharply rebuked them that they might be sound in the faith yea I have sought against them with the sword of my mouth Rev. 2.16 and slain them by powerfull convictions of conscience so that they are self-condemned and the judgements are written as it were with a beam of the Sun they are so clear to themselves and others This is the coherence and the reason of the illative particle Therefore It is the sad complaint of a late Reverend writer when we have spent all our wind on our people their hearts will be still apt to be carried away with every wind of doctrine They are wonne saith another with an apple and lost with a nut no man knows where to find them in one mind for a moneths space such a generation of Moon-calves never appeared in the world before Our giddy-hearers saith a third after all our pains taken with them have no mould but what the next teacher casteth them into being blown like glasses into this or that shape at the pleasure of his breath But to return to the Text. I have hewed them by the Prophets who are here compared to Masons or stone-hewers 2 King 12.12 1 Chron. 22.2 Job 19.24 Esay 51.1 to Carpenters 1 King 5.15 Prov. 9.1 Esay 5.2 to day-labourers who dig pits and cisternes Deut. 6.11 and 8.9 2 Chron. 26.10 Neh. 9.25 Jer. 2.13 A ministers life is no idle-mans occupation they meet with many rough stones knotry pieces hard quarres tough work Some are stones crumbling all to crattle as soon as we begin to hammer them and as timber falling to splinters when we fall to hewing of them and other such sons of Belial there are that a man cannot speak to them 1 Sam. 25.17 they are thorns that cannot be taken with hands but the man that shall touch them must be fenced with iron and with the staffe of a speare These shall be thrust away as thorns and utterly burnt with fire 2 Sam. 23.6 7. And for the better sort those lively stones 1 Pet. 2.5 and smoother pieces that are to be set into Gods building being made by his grace more malleable and tractable there must be a great deal of pains taken with them that they may be as the polished corners of the Temple they must be humbled and hammered Ier. 23.29 pared and planed here in the mount for there may neither hammer nor axe nor any tool of iron be heard in the heavenly house for which they are fitting 1 Kin. 6.7 And herein we are labourers together with God ye are Gods husbandry ye are Gods building 1 Cor. 3.9 In which labourous kind of life I endure all things for the Elects sake that they may be saved saith Paul 2 Tim. 2.10 And I dare be bold to say saith Luther that faithful Ministers do labour and sweat more in a day then husbandmen do in a moneth And for mine own part saith he Si mihi esset integrum vocationem deserere If it were lawful for me to leave my calling I could with lesse pains and more pleasure dig and do day-work then labour as I now do in the work of the ministry Pareus thinks that the next words I have killed them with the words of my mouth is spoken by God of the Prophets q. d. I have set them so heavy a task and put them so hard to it that it hath been the death of them such crabbed and rugged spirits they have met with such stubborn and tough timber that had long lain soaking in the waters of wickednesse these tooles of mine are even worn out with working But though this be a pious interpretation and not altogether improbable because of the change of person here viz. them for you yet because such a change is ordinary in Scripture and Emphatical also namely when God seemeth deeply displeased with any one and therefore leaveth taking to him and turns himself suddenly to another see chap. 4.14 and 5.3.4 I conceive it may very well be so in this place Sic enim contemptim loqui mur. Occidi istos I have slain these refractaries and rebels with the words of my mouth I have beaten so hard upon their consciences that they have had no joy of their lives I have marked them out for destruction by threatening it as Jer. 18.7.8 and ch 1.10 Elisha hath his sword as well as Jehu and Hazael 1 King 19.17 and when Elisha unsheatheth and brandisheth his sword it is a fair warning that the sword of Jehu and Hazael are at hand See Ezek. 11.13 And it came to passe that when I prophesied Pelatiah the son of Benaiah died So did Ananias and Sapphira Acts 5. So do many despisers now adayes though it appear not by them A man may have his bane about him though he fall not down dead in the place If any man hurt Christs two witnesses fire though not felt proceedeth out of their mouthes and devoureth their enemies Rev. 11.5 And thy judgements are as the light that goeth forth i. e. I have clearly denounced them and will as openly execute them in the sight of this Sun The righteous shall see it and shall say Lo this is the man c. Psa 2.6.7 and 119.137 Thou by thine hypocrisie and externall services as verse 6. hath cast a mist before mens eyes that they cannot think thee to be so near a judgement but I will dispell that mist and make my works a comment upon my word and having sent unto thee a powerfull ministery but to no purpose I will make thee who wouldst not hear the word to hear the rod and who hath appointed it Mic. 7.9 Verse 6. For I desired mercy and not sacrifice that is rather then sacrifice I prefer the marrow and pith of the second table before the ceremony and surface of the first I desired mercy Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I desired it with singular delight and complacency Aurea certe sententia saith Rivet This is a golden sentence twice quothed by Christ himself Mat. 9.13 and Mat. 12.7 which noteth the eminency of it And with it agreeth that answer of the Scribe so much approved of by our Saviour Mar. 12.33 To love thy neighbour as thy self is more then all burnt-offerings and sacrifices And that of the Authour to the Hebrewes But to do good and to communicate forget not for with such sacrifices God is well pleased Chap. 13.16 a great deal better pleased then with all the outward services and sacrifices of the Law which yet were commanded by God but not to be rested in These be famous sentences indeed M. Sam. Clark Life of Luth. such as a man would fetch upon his knees from Rome or Jerusalem as
unlesse we mend also to bewail our wickednesse but we must embrace better courses Jer. 26 13. Esa 1.16 Mat. 3.8 Rom. 12.9 13 11. Eph. 4.22 God for this cause gives us the light of Nature and Scripture besides other meanes and time enough Had he given us but one Prophet onely and but forty dayes as he dealt by Nineveh we should have done it as they did How much more now that we abound with leisure read Jezebels sin and sentence Rev. 2.21 and have so many Prophets rising up early and speaking to us Iob. 13.4 Turn ye again now every one from his evill way Jer. 25.4 5. what will become of us if we refuse to be reclaimed hate to be healed This one Prophet here fills his mouth with arguments First it is not to a tyrant or a stranger that you are exhorted to turn but to the Lord your God to him that is your head husband father who hates putting away having once betrothed you to himself in righteousnesse and in judgement and in loving kindnesse and in tender mercies Hos 2.19 Next This Lord our God is for his sweet and patient nature here set forth to be Gratious and will therefore love you freely Hos 14.4 Merciful and will therefore pitty your misery Slow to anger or not apt to snuff but a master of his wrath Nah. 1.2 and one that can bear more then any other whatsoever Mic. 7.17 And Bagnal Chemah of great kindnesse or Much in goodnesse doing good to the evill and unthankful as our Saviour yokes them and repenteth him of the evil A little punishment being enough to a father for a great fault Pro peccato magno paululum supplicâ—i satis esto patri Terent. Where note that Gods repentance is not a change of his will but of his work only and so he repents for his people when he seeth their power is gone Deut. 32.36 when there is dignus vindice nodus an extremity fit for divine power to interpose when the enemies are ready to devour the church or Satan to swallow down Gods child in despair his bowels work he can hold no longer but cries Save my child save my church c Jer. 31.20 then he sends out his Mandamus for deliverance Psal 44.4 then he comes with his Non obstante as Psal 106.8 Isay 57.15 Now who would not return to such a God and what heart can resist such powerfull Rhetorick An heape of words we have here taken for most part out of Exod. 34.6 and all to draw out faith and encourage those that have any mind to look toward God It is no such easie thing to beleeve as fond folk conceit and to comfort a conscience cast down in the sense of sin and fear of wrath is no lesse difficult saith Luther then to raise the dead from the grave If men fear they shall fail of mercy upon their return to God Either they will fall into dedolency or despair But perswade them once of the goodnesse of God and it will lead them to repentance Rom. 2.4 Let them see that in their fathers house is bread enough and they will home immediatly that God will abundantly pardon and he shall have suitors great store Esa 55.7 The sweet and gratious nature of God should be as a perpetuall picture in our hearts and an effectual motive to make men turn unto him Verse 14 Who knoweth if he will return and repent c. Hitherto the Prophet had argued from Gods gratious disposition now here from his curteous and bounteous dealing with his converts who knoweth if c. This is not the speech of one that doubteth and is uncertain as was that of Dâ—vid 1 Sam. 12.22 who can tell whether God will have mercy on me that the child may live but of one earnestly affirming and avouching as was that of Mordecai Esth 4.14 And who knoweth whether thou art come to the kingdome for such a time as this q. d. 'T is sure thou art And it is no lesse sure that if men Turn to God he will turn to them Zach. 1.3 and that whithersoever he comes â—e leaves a blessing behind him His favour is no empty favour it is not like the winter-Sun that casts a goodly countenance on the earth but gives little heat and comfort God ever comes with his Cornu-copia in his hand and his steps drop fatnesse Then shall the earth yield her increase and God even our own God shall bless us saith the church Psal 67.6 He will do it the rather saith our Prophet that his people may the more cherefully serve him when they shall have a meat-offering and a drink offering â—alvin et sic maneat in t ger cultus ipsius and so he may have his dayly service duely performed for of this the saints are most solicitous it is their desire that God should be glorified rather then that themselves should be gratified and their own turns served Verse 15. Blâ—w the trumpet in Zion that all may hear and convene those of Jerusalem in the Temple and the rest in their severall Synagogues Lev. 23.31 for that yearly fast was standard to the rest kept upon extraordinary and emergent occasions as here for the preventing of the fore threatened judgment Papists appoint set fasting-dayes as Lent and Friday in every week Eves of hollydayes c. whether the times be clear or cloudy A Lapide in loc A Lapide also the Jesuite keepes a coyle against Luther and the Centurists for decrying their Popish processions and publike Letanies which he thinks to be here and elsewhere authorised A discourse he giveth us here too about the use and original of bells among christians answerable to trumpets amongst the Jewes A Symmist of his Cenalis Bishop of Auranches to prove their Pope-holy Church the true Church maketh no mention at all either of Preaching or Sacraments but produceth bells for a sufficient mark of the Catholke true church we have bells saith he whereby our Assemblies are ordinarily called together but the Lutherans have claps of harquebuzes and pistolets for signes whereby they congregate Act. Mon. fol. 828. betwixt which and bells he maketh a long Antithesis and therehence inferreth that the church of Rome is the true church A proper argument and yet the man pleaseth himself as much in it as the second-Councell of Nice did in their profound proofs for idolatry Prideaux which as One well saith of them were such as that the Images themselves if they were sensible would blush to hear repeated Sanctify a fast See the Note on chap. 1.14 Proclaime a religious abstinence from all kind of sustenance 2 Sam. 12.17 Iohn 3. for a season either from morning till evening as Judg. 20.26 2 Sam. 3.35 or from evening till evening Lev. 23.32 or longer as Esth 4.16 Act. 9.9 as the hand and wrath of God is more or lesse felt or feared But the least time that may be is a whole day there is
such as was that of Sodom and her Sisters Gen 19.25 Ier. 20.16 Es 13.19 Am. 4.11 Now we must not think that Ionah said no more then is here set down that he expressed no condition such as was that Rev. 2.5 Except ye repent or that like a mad man he ran up and down the city as one did once about Jerusalem and another lately about London repeating and thundering out these words onely inconditis ineptis clamoribus Am. 3.7 with harsh and hoarse outcries God therefore threatneth that he may not punish and all his threats are conditional Ier. 18.8 if they repent he will also This if Ionah expressed not yet the Ninivites understood for else they would never have repented but despaired as Iudas with his poenitentia Iscariotica and defied Ionah as an evil messenger sent against them They might well enough think that if God had not meant them mercy he would never have forewarned them never have given them fourty dayes respite the Septuagint cannot be refused for rendring it three dayes though some have attempted it It is probable that Ionah omitted nothing that pertained to the preaching of repentance though here we have it set down in some onely The Hebrews tell us that the Mariners also went to Niniveh and telling what had befallen Ionah at sea confirmed his doctrine and sentence against the Ninivites who thereupon repented But these as they affirm without reason so they may be dismissed without refutation Vers 5. So the people of Niniveh beleeved God See the mighty power of Gods holy word The weapons of our warfare are not carnal but mighty through God to the pulling down of strong holds 2 Cor. 10.4 to the laying flat those wals of Iericho making the devil fall as lightning from the heaven of mens hearts Luk. 10.18 These Ninivites though rich great peaceable prosperous profane above measure as great cities use to be c. yet at the preaching of Ionah they believed God and repented of their evil wayes whether truly and seriously I have not to say There is an historical faith an assent to the truth of what God speaketh and trembling thereat Jam. 2.19 there is also a natural and moral repentance wrought by natural conscience such as was that of Pharaohs Saul Ahab Alexander the Great when having killed Clitus he was troubled in conscience and sent to all kind of Philosophers as it were to so many Ministers to know what he might do to appease his conscience and satisfie for his sinne There are very good Authours that hold this conversion of the Ninivites to have been sound and serious and for this they alledge that of our Saviour Mat. 12.41 flowing from a lively faith in God which is the root of all the rest of the graces the very womb wherein they are received the fountain also and foundation of all good works as the Apostle Peter hinteth when he saith 2 Pet. 1.5 adde to your faith vertue which is nothing else but faith exercised and proclaimed a fast and put on sackcloth These were the fruits of their faith and though but bodily exerciseâ— and external performances yet they might serve both to evidence Jejunium saccus armae poenit entiae Hieron and to increase their inward humiliation True it is that hypocrites and heathens may do all this and more as Ahab those Psa 78.34 36. and Isa 58.3 The Romanes in a strait ad Deos populum vota convertunt commanded the whole people with their wives and little ones to pray and pacify the gods to fill all the temples Liv. l. 3. and the women to sweep and rub the pavements thereof with the haires of their heads c. from the greatest c. See the Note on Ioel. 2.16 Verse 6. For word came unto the kâ—ng of Nineveh I can hardly beleeve that this was Sardanapalus as some will carry it but some other better Prince that Vespasian-like was patientissimus veri Quintilian one that had those about him that would tell him the truth of things and he was content to heare it and submit to it Like enough it is that this was but harsh newes to him at first hearing but when he had well considered it and taken advise upon it he set upon a reformation Our Chroniclers tell us of a poore Hermite that came to Richard the first Anno 1195. and preaching to him the words of eternall life bad him be mindfull of the subversion of Sodom and to abstaine from things unlawfull Otherwise said He the deserved vengance of God will come upon thee The Hermite being gone the king at first seemed to slâ—ght his words But afterwards falling sick he more seriously bethought himself and waxing sound in soule as well as body he grew more devout and charitable to the poore Hovedon 428. Speed 542. rising early and not departing from the church till divine service were finished c. If the king of Nineveh had ever heard of Jonah his being in the whâ—les belly it might well be some inducement to him to beleeve his preaching it might do him no lesse good then Iohn Friths book called A preparation to the crosse brought in a fish's-belly to the University of Cambridge a little before the Commencement did to some good people here that had hearts to make use of it One grave Divine gave this Note upon it in a sermon before the Parliament Mr. Jeremy Dike above twenty yeares since That such a book should be brought in such a manner and to such a place and at such a time when by reason of peoples confluence out of all parts notice might be given to all places of the land in mine apprehension it can be construed for no lesse then a divine warning and to have this voice with it England prepare for the crosse he arose from his throne Laid aside his state as the great Turk also doth at this day when he entreth into his temple to pray Jer. 13.18 Say unto the King and to the Queen Humble your selues sit down for your principalities shall come down even to the crown of your glory This great king could not but know himself to be a great sinner and that his sins had done much hurt 1. by Imputation for plectuntur Achivi Horat. the people oft pay for their Rulers follyes as in Davids dayes 2 Sam. 24. 2. by Imitation for Magnates are Magnetes they draw many by their example and as bad humours flow from the head to the body so do bad Rulers corrupt the rest This conscious and as some think conscicucious King therefore riseth up from his throne Jud. 3.20 Zarnou as Eglon that unweildy king of Moab had once done to heare Gods message by Ehud qui paulò antè sedebat superbus in folio nunc jacet humilis in solo he lieth low and putteth his mouth in the dust Lam. 3.29 laying aside all cogitation and pride of his kingly majesty together with all soft
from a blind understanding and carnall affection The Church in its infancy was inticed with shewes and shadowes but now God requires a reasonable service he calls for spirit and truth Verse 4. Yet now be strong O Zerubbabel c. Here he exhorteth all ranks first to good Affection Be strong or of a good courage Secondly to good Action Work or Be doing for affection without action is like Rachel beautifull but barren Charach unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valeo Sept. vertunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be strong so as to prevaile and carry on the service all discouragements notwithstanding Those that will serve God in the maintenance of good causes must be couragious and resolute 1 Cor. 16.13 For otherwise they shall never be able to withstand the opposition that will be made either from carnall reason within or the World and Devill without for want of this spirituall mettle this supernaturall strength this spirit of power of love and of a sound mind 2 Tim. 4.7 opposed to the spirit of feare that cowardly passion that unmans us and expectorateth and exposeth us to sundry both sins and snares when he that trusteth in the Lord shall be safe Prov. 29.25 Here then that we faulter not budge not betray not the cause of God nor come under his heavie displeasure who equally hateth the timerous and the treacherous let us 1. Be armed with true faith for Fides famem non formidat faith quelleth and killeth distrustfull feare 2. Get the heart fraught with the true feare of God for as one fire so one feare drives out another Mat. 10.28 1 Pet. 3.13 14. 1. Get and keep a clearing chearing conscience for that feareth no colours as we see in St. Paul Athanasius Luther Latimer and other holy Martyrs and Confessours 4. Think on Gods presence as here Be strong and be doing for I am with you Though David walk thorough the vale of the shadow of death that is of death in its most hideous and horrid representations he will not feare For why thou art with me saith He Psal 23.3 4. Dogs and other creatures will fight stoutly in their Masters presence 5. Consider your high and heavenly calling and say Et Turnum fugieutem haec terra videbit Virg. Shall such a man as I fly c Either change thy name or be valiant saith Alexander to a souldier of his that was of his own name but a coward Lastly look up as St. Steven did to the recompence of reward steale a look from glory as Moses Heb. 11.26 help your selves over the difficulty of suffering together with Christ by considering the happinesse of raigning together Thus be of good courage or deale couragiously and God shall be with the good 2 Chro. 19. vlt. as Iehosaphat told his Judges when to go their circuit and work Good affections must end in good actions else they are scarce sound but much to be suspected Num. 23.10 Ruth 1. Good wishes and no more may be found in hels mouth Num. 23. Orphah had good affections but they came to nothing God must be entreated to fix our quick-silver to ballast our lightnesse to work in us both to will and to doe that it may be said of us as of those Corinthians that as there was in them a readinesse to will so there followed the performance also 2 Cor. 8.12 Desire and Zeal are set together 2 Cor. 7.11 desire after the sincere milk and grouth in grace 1 Pet. 2.2 John Baptists hearers so desired after heaven that they offered violence to it Mat. 11. True affections are the breathings of a broken heart Acts 2.37 Rom. 7.23 But the desires of the slothful kill him Prov. 21.25 Virtutem exoptat contabescitque relictâ Good affections are ill bestowed upon the sluggard sith they boyl not up to the full heat and height of resolution for God or Pers at least of execution of his will The sailes of a ship are not ordained that shee should lie alwaies at rode but launch out into the deep God likes not qualmy Christians good by fits as Saul seemed to be when Davids innocency triumphed in his conscience or as Ephraim whose duties were dough-baked and whose goodnesse was as the morning-dew c. Be ye stedfast and unmoveable 1 Cor. 15. 〈◊〉 always abounding in the work of the Lord. Stick not at any part of it difficulty doth but whet on Heroick Spirits as a boule that runs down hill is not slugged but quickened by a rub in the way If this be to be vile I le be yet more vile 1 Sam. 6.22 who art thou O great mountain Before Zerubbabel thou shalt become a plain Zach. 4.7 And hee said unto me My grace is sufficient for thee for my strength is made perfect in weaknesse 2 Cor. 12.9 For I am with you saith the Lord of hosts By a twofold presence 1. Of help and assistance 2. Of love and acceptance Of the first see chap. 1. verse 13. with the note there The second seems here intended The Jews were poore yet God assureth them they had his love So had the Church of Smyrna Rev. 2.9 I know thy poverty but that 's nothing thou art rich rich in reversion rich in bils and bonds yea rich in possession or All is theirs they hold all in capite they have 1. plenty 2. propriety in things of greatest price for they have God All-sufficient for their portion for their protection I am with you saith he and that 's enough that 's able to counterpoise any defect whatsoever as we see in David often but especially at the sack of Ziklag where when he had lost all and his life also was in suspence the Text saith he comforted or encouraged himselfe in the Lord his God 1 Sam. 30.6 whereas Saul in like case goes first to the witch and then to the swords point A godly man if any occasion of discontent befals him retires himselfe into his counting-house and there tells over his spiritual treasure he runs to his cordials he reviews his white stone his new name better then that of sonnes and of daughters Isay 56.5 Rev. 2.17 he hath meat to eat that the world knoweth not of the stranger meddleth not with his joy Virtus lecythos habet in malis Tua praeseutia Domine Laurentio ipsam craticulam dulcem fecit saith a Father Thy presence O Lord made the very gridiron sweet to the martyr Laurence It made the fiery furnace a gallery of pleasure to the three worthies the lions den an house of defence to Daniel the whales belly a lodging-chamber to Jonas Egypt an harbour a sanctuary to the child Jesus c. He goes with his into the fire and water as a tender father goeth with his child to the Surgeon Neverthelesse saith David I am continually with thee thou hast holden me by my right hand Thou shalt guide me with thy counsel and afterwards receive me to glory Again I am with you that
their holinesse as Davids children were by their garments of diverse colours For as he that hath called them is holy so are they also holy and that in all manner of conversation and communion too even when they deale with carnal men and in common matters and the pots in the Lords house shall be like the bowles before the Altar All this must be understood of the spirituall service which should be in the Christian church described by the ancient ceremonial service as Isa 60.7 and 66.23 Mal. 1.11 And it is to shew that the efficacy force and operation of the holy Ghost shall be far more plentifull through Christ in the Church of the Gospell then it was in times past under the law See Heb. 8.6 Eph. 3.5 Isa 44.3 4. Verse 21. Yea every pot in Ierusalem c. That is saith Danaeus God shall as God-like be worshiped of every faithfull person in his own house as he was of old in his Temple by the Jews Calvin adds ut quicquid aggrediantur homines sit sacrificium so that whatsoever good men enterprize shall be a sacrifice God shall smell a savour of rest from them they of life and peace from him there shall be no more the Canaanite The merchant saith the vulgar after Aquila and the Chaldee that is the Simoniack the Church-chopper such mony-merchants as Christ whipt out of the Temple Mat. 21.12 Ioh. 2.15 But better render it Canaanite The Phenicians those great merchants were Canaanites who were indeed great Merchants Hos 12.7 Ezek. 17.4 but here it stands for a wicked man an hypocrite that botch of Christian society Pura erit Ecclesia ab omnibus inquinamentis saith Calvin the Church shall be purged of all such Pests See Rev. 22.27 no such owles shall be seen flying in the Churches welkin God will by the due exercise of discipline and otherwise be daily purging out all scandals as such men are called Mat. 13.41 and causing the unclean spirit to passe out of the land Zach. 13.2 I conclude with Theodoret Dominus Omnipotens hanc vocem veram esse hoc tempore praestet c. God Almighty make good this promise unto us at this time that there may be no cursed Canaanite found amongst us but that we may all live according to the doctrine of the Gospell and expect that blessed hope and comming of the great God our Saviour Jesus to whom with the Father and holy Spirit be glory for ever Amen A COMMENT OR EXPOSITION Upon the Prophesie of MALACHI CHAP. I. Verse 1. THE burden that is the burdenous Prophecy as Tremellius renders it A burden as 1. enjoyned and imposed upon the Prophet to utter Lyra. Figuicr to cry aloud and not spare to life up his voice as a trumpet c. straining every vein in his heart to do it declayming lustily against sin and sinners and proclayming hell-fire for them in case they amend not This is a businesse of some burthen Chrysost onus ipsis etiam Angelis tremendum This was typified in the staff-rings that were made to continue upon the Ark the Kohathites shoulders felt wherefore If God had not helped those Levites they could never have borne the Ark 1 Chron. 15.26 St. Paul was very sensible of the ministeriall burthen rowling upon him daily 2 Cor. 11.28 And Latimer leaped when lighted of his Bishoprick 2. As burdening the people with their sins and breathing out threatnings for the same for sin how lightly soever accounted of hales hell at the heels of it and procures divine vengeance which is a burthen unsupportable It brake the Angels backs and made the son of God groan piteously 1 Pet. 2.24 then when he bare our sins in his body on the tree His soul was heavy therewith even to the death and had he not had the better shoulders had not God laid help on One that was mighty even the mighty strong God as he is stiled Esay 6.6 he had fainted and failed under his burthen David complaines that his sins were gone over his head and like a sore burthen were too heavy for him to bear Psal 38.4 That which comforted him was that no sooner he had said Peccavi I have sinned 2 Sam. 12. but the Prophet Nathan said Transtulit Deus peccatum tuum God hath translated thy sin upon Christ hath caused thy sin to passe over to him and as it were by a writt of Remove hath cast thy burthen upon his shoulders And this incomparable merey David afterwards celebrateth Psa 32 4 5. For day and night thy hand was heavy upon me the guilt of finne and sense of wrath quelled him and killed him almost for his naturall moisture was turned into the drought of summer he was turned into a very skeleton or a bag of bones a bottle in the smoke wofully wanzed he was and wasted But for remedy I acknowledge my sin unto thee saith he I fled by faith to the true Scape-goat Christ Jesus on whom was laid as a burthen the iniquitie of us all Isai 53.6 Rom. 5.8 And thou presently forgavest the iniquity of my sinne that is the guilt of it that till then lay like a load of lead upon my conscience and as an obligation bound me over to condigne punishment Cam for want of this comfort ran roaring up and down my sinne Gen. 4.13 that is my punishment is greater then I can heave And a farre better man then Cain even holy Job with whom God was but in jest as it were cries out that his calamitie was havier then the sand of the sea Job 6.3 and that yet his stroake was heavier then his groaning Chap. 23.2 Those that have ever felt the misery of a laden conscience can tell what an evill and bitter thing sinne is Jer. â— Those that now run away with it and make as light of it as Sampson did of the gate of Gaza shall one day groan out Woe and alas when God shall set himself to load them with tortures in hell who do now load him with their sinnes and weary him out with their imquities Esay 43.24 For prevention oh that they would be perswaded to believe the Prophets that their souls might prosper to be sensible of sins burden that Christ might ease them to take upon them his burthen which is onus sine onere and would be no more burthen to them then the wings are to the bird whereby he is born aloft that they would imitate porters who being called and offered money to beare a burden will poise it and weigh it in their hands first which when they see they are not able to stand under no gain will entice them to undertake it Do we provoke the Lord to anger are we stronger then he Heb. 10. Is it not a fearfull thing to fall into the punishing hands of the living God Is the the wrath of a King as the roaring of a lyon as the messengers of death surely they that tremble not in hearing
gion is a curious clock-work if but one wheel be distempered all may go wrong David in numbring the people omitted that duty Exod. 30.12 13 14 15. aâ—â— thence the plagne Verse 4. Then shall the offerings of Judah and Jerusalem That is of the Latine Church and of Rome saith Ribera A partiall fancy of a Ponish Interpreter boldly prâ—pou 〈◊〉 barely proved and therefore as he affirmeth without reason so hâ— may bâ— dismâ—ssed without refutation Uaderstand it rather of the whole church whâ—â—â—soâ—ver in Cities or Countries and observe that neither Judah nor Jeruâ—dâ—m how highly soever honoured or favoured otherwise shall have their oftering accepted in heaven unlesse their hearts be first purified by faith Till then Rom. 12.1 their sacrifices how specious soever are neither living but dead works as the â—uthow to the Hebrews calles it nor holy that is pure and unpolluted 1 Cor. 7.34 unlesse themselves be partakers of the grace of life 1 Pet. 3.7 and can boldly say with David preserve my soule for I am holy or one whom thou favourest Psal 86.2 So Psal 4.3 he makes this the ground of his hope that his prayer shâ—â—ld â—â— heard that the Lord looked upon him as a godly person God regards 〈◊〉 the praye if the man be not right The blood of a sheeep and of a swine are like yea it may be the blood of a swine is better and sweeter then of a sheep yet was â—t not to be offered because of a swine See Heb. 13.16 Philip. 4.18 Joh. 15.16 Psal 147 11. Esay 62.4 Heb. 11.6 Look how light saith Chrysâ—stâ—ne maketh all things pleasing to men so doth faith to God True faith is like tâ—e salt that healed the waters 2 King 2.21 O pray Christ to cast in a cursefulâ—â—â— it into our hearts or else we lose all our services nay we do worse then lose our labour for displeasing service is double dishonour we do but take paines to go to hell See more of this matter in the Notes on chap. 1. verse 9 10. as in the dayes of old as in former years i. e. As the sacrifices of Abel Abraham Aaron c. as the prayers and holy performances of David Eliah Samuel who is thought to be the same with Pethuâ—l loâ— 1.1 which signifieth a I'erswader of God and that he was so called because he could have what he would of God Cornelius Paul c. were very effectuall and available and did wonders even to the opening and shutting of heaven Iob. 41 14. as Eliab to the opening of the doores of Leviathan as Ionah to the delivering even graves of their dead as Heb. 11.35 c. so they shall be still as effectuall as those Ancient Saints we draw near with a true heart in full assurance of faith having our hearts sprinkled from an evill conscience and our bodyes washed with pure water Heb. 10.22 See Iam. 5.16 17 18. and Hos 12.4 The Prophet speaking of Jacob his wrestling with God by weeping and his prevailing by praying so that he was knighted for his good service and dubb'd Israel or a Prince of God subjoynes for our comfort God found him in Bethel and there he spake with us So then what encouragement accesse and successe Iacob had at Bethel the same have we provided that we so carry the matter that it may be said of us as Psal 24.6 This is the generation of them that seek him of them that seek thy face this is Jacob Provided that as Jarob wrestled in the night and alone and when God was leaving him and upon one leg so do we amidst all difficulties and discouragements Verse 5. And I will come neer to you to judgement q. d. You conceit mea great way off and put far from you the thoughts of my comming having been so bold as to ask Where is the God of judgement c. Behold I come quickly and my reward is with me Not as you desired to avenge you of your enemies but as justice requireth to be avenged of you for your impieties which I have here billed up against you And that ye may not think to escape know that as I am a Judge at hand so a present witnesse test is festinantissimus a most swift witnesse to evict and punish you for your most secret sins So then howsoever the Lord spare long yet he will be at length both a hasty witnesse and a severe Judge against those that abuse his patience he will not alwayes stand them for a sinning-stock but pay them home for the new and the old Ier. 6.6 Mic. 1.3 God owed a revenge to the house of Eli and yet at length by the delation of Doeg takes occasion to pay it It is a vain hope that is raised from the delay of judgement No time can be any prejudice to the Ancient of dayes If his word sleep it shall not dye but after long intermissions breaks forth into those effects which men had forgotten to look for and ceased to fear The sleeping of vengeance causeth the overslow of sin Eccles 8.11 and the overslow of sin causeth the a wakening of vengeance Psal 50.21 so that sometimes he strikes ere he gives any sinther warning as Absalom intending to kill Amnon spake neither good nor evill to him Subito tollitur qui diu toleratur Till the fiery serpents God had ever consolted with Moses and threatened ere he punished Now he strikes and sayes nothing The anger is so much more by how much lesse notified Still revenges are ever most daugerous and deadly when God is not heard before he is felt as in hewing of wood the blow is not heard till the axe be seen to have struck or if he be heard to say as Neh. 1.9 what do ye imagine against the Lord he will make an utter end affliction shall not arise up the second time it s a signe he is implacably hent and meanes to have but one blow The wickeds happinesse will take its end surely and swiftly The end is come is come is come saith Ezechiel chap. 7. The Lord is come near to you to judgement and he will be a speedy witnesse Judge and witnesse both which in mens courts cannot be but God being infinitely both wise and holy may be and will be both witnesse and Judge against the workers of iniquity and when they are as Adonijah's guests were 1 King 1. at the height of their joyes and hopes he confounds all their devices and layes them open to the scorn of the world to the anguish of their own guilty hearts and the dint of his own unsupportable displeasure which is such as none can avert or avoid Ad poenam tardus Deus est ad praemia velox Sed pensare solet vi graviore moram Poena venit grovior quò magè sera venit against the sorcerers Or Juglers Wizzards Negromancers c. See the several sorts forbidden and to be punished Deut. 18.10 By Gods law such might not be suffered to live
God Levite had one man Iudg. 19.11 Augâ—â—stin lived neither like a Lord for he cate his meat in woodden and marble dishes neither lived he like a begger for he used to eat with silver spoons Possidon in vit Aug. What pitty was it that Luther was forced to cry out in his Comment on Gen. 47. Nisi superesser spolium Egypti quod rapuimus Papae omnibus ministris verbi fame percundum osset Quod si sustentandi essent die contributione populi miserc profectò dâ—â—iter viverent If it were not for the spoil of Egypt which we have snatcht from the Pope all the Ministers of the word must have been affamished For if they should be put to live upon the free contribution of the people they would certainly have a miserable hard living of it Alimar ergo c. We are maintained then as I said of the spoiles of Egypt and yet that little that we have is prey'd upon by the Magistrate for the parishes and Schooles are so spoyled and peeled as if they meant to starve us all Thus Luther Melancthon comes after him and complaines in the year 1559. Principes favebant Luthero sed jam iterum vi letis ing ratitudinem mundi orga ministros c. The Princes did at first favour Luther but now ye see again the unkindnesse of the world to the Ministers of the word Calvia was so ill dealt with at Geneva together with other faithfull Ministers there that he was forced once to say Certè si hominibus servivissem c. Truly if I had served men in my Ministry I had been very ill requited Melch. Adam in vita But it s well that I have served Him who never failes his but faithfully performeth with the better who sever he hath promised them Our Doctour Stoughton observed that the manner of very many in the City was to deal with their minister as Carriers doe with their horses viz. to lay heavy burthens upon them and then to hang bels about their necks they shall have hard work and great commendations Serm. â—n 1 Sam. 2.30 but easy commons be applauded for excellent preachers have good words but slight wages Thus in the City but what measure meet men with in the Countrey Hear it from a Countrey-Minister mouth How many thousands in this land faith He stand obnexious in an high-degree to the judgements of God for this sin of sacriledge which is the bane of our people and blemish of our Church Some there are who rob God of his main tythes yet are content to leave him still the lesses they pluck our fleeces and leave us the taglocks poor Vicarage tithes whilest themselves and children are kept warme in our wooll the Parsonage And and others yet more injurious who think that too much would the law but allow them a pair of sheers they would clip the very taglocks off Mr. Reg. his Strange Vin. in Valest pag. 303. These with the deceitfull taylour are not content to shrink the whole and fair broad-cloth to a dozen of buttons but they must likewise take part of them away and nimme the very shreds which only we have left After they have full gorged themselves with the Parsonage grains they can sinde means either by uncoscionable leases or compositions to pick the Vicaridge-bones c. Thus He and much more to the like purpose Our blessings faith Another eminent Divine are more then those of old our burthen lesse And yet how unwilling comes even a little to the painsullest Minister And those that upon a kind of conscience pay other duties think all lost that goes to the maintenance of the Ministery D. Sclaiter and that wish such repining as if that were mony of all other worst bestowed c. and prove me now herewith Dignatio stupenda A wonderful condescension that God should call upon man to take experiment of him to make but a triall to put it to the proof whether he will not prosper the penitent This is somewhat like that other passage Psal 34. O tast and see that the Lord is good c. or that Come and let us reason together O the never-enough adored depth of Gods goodnesse that he should stoop so low to us clay and dirt dung and wormes-meat 1 He is so high Psal 113.6 that he is said to humble himself to behold things done in heaven If he look at all out of himself to see but what the Angels do he doth therein abase himself That he will deal so familiarly with us who are no better then so many walking-dunghils as to bid us prove him what he will do for us this deserves acknowledgement and admiration in the highest degree Should he have used martiall law with these malapert miscreants in the text that had robbed him of his rights and not only have reproved them and cursed them wit a curse of penury but have Draco-like written his lawes in blood upon them he might have justified his proceedings But thus to commune with them and not only to prescribe them a remedy for removall of the curse Bring ye all the Tythes c. but thus to perswade with them Suhest jurandi spectes Figuier and to permit them to prove his bountifulnesse in giving and his faithfulnesse in keeping promise with them and that with an oath as some conceive if I will not open the windowes of heaven then never beleeve me more what a wonderfull goodnesse was this Surely we may well say of it as Chrysostom doth of the happinesse of heaven Sermo non valet exprimere experimento opus est We can never sufficiently praise it but must take the counsell he gives us and prove it Prove me c. There is an unlawfull and damnable proving or rather provoking of God when men separate the means from the end holinesse from happinesse will needs live as they lift and yet presume they shall be saved by the unknown mercies of God Such were those that tempted and provoked he most high God and kept not his testimonies Psal 78.56 like as before they had lusted exceedingly in the wildernesse Psal 106.14 and tempted God in the desert whilest bearing themselves over-bold upon their external priviledges they refused to observe his statutes and keep his lawes This sin in the new Testament is called tempting the Spirit of the Lord Act. 5.9 Ananias and Sapphira did so when by a cunning concrivance they would needs prove and make triall whether God could deicry and would punish their hypocrisy So did Judas the traytour when he boldly demanded Is it I Lord. So do all gross hypocrites that present unto God acarcase of holinesse like Cham or that cursed Cozener Mal. 1.14 Such also as refuse Christs offers of grace and when he bids them as here Prove him if upon their obedience to the lawes of his kingdome he will not open the windowes of heaven and rain down righteousnesse upon them even mercies without measure and
Easter in one kind who after much perswading yielded unto them and promised so to doe Then so it fell out by Gods providence saith mine Authour in whose own words I relate the whole story the Easter-eave the day before he should have done it was Bradford brought to the kings bench prisoner where the Lord making him his instrument Bradford only was the meanes that the said Bishop revoked his promise and would never after yield to be spotted with that papisticall pitch At another time B. Ridley being prisoner in the Tower had the liberty of the same to prove belike saith mine authour whether he would go to masse or noe which once he did But Mr. Bradford being then prisoner and hearing thereof writeth an effectuall letter to perswade him from the same which God be honoured did Mr. Ridley no little good for he repented thereupon and did no more so Hence St. John I write unto you saith he that do beleeve on the name of the son of God that ye may beleeve on the name of the son of God o 1 Ioh. 5.13 that is that you may by my writing be further confirmed continued and increased in the faith once received * Memini inquit Lutherus initio meae causae D. Staupicium-ad me dicere boc mihi placet quod de doctrina quam praedicas gloriam omnia soli Deo attribuis Deo nutem quod luce clarius est nimium glorie bonitatis tribui non potest Eavox me vehementer confirmavit consolata est Melchior Adam vit staup The zealous forwardnesse and godly care of good people in bad times being a matter of singular availe for the settling strengthening and stablishing of the hands that hang down and the feeble knees which else would buckle and warp and turn out of the way p Heb. 12.12.13 Reaf 6. Lastly as good men shall be hereby confirmed so bad men convinced and confounded not only in the last and general judgement when the Queen of the south shall rise up and condemne such a sluggard as Herod the king who desired to see Christ q Luc. 9 9. Tamen ne pedem regiâ extulit at illum videre trametsi sibi in animum induxerat deum prophetaÌ„ excitasse à mortuis Ex que quam verum illud sit Luc. 16. ult videre licet Cart. Hist Christi of whose great works he had heard but would not stirr a foot to finde him out but in this present world also they are made many times to return and discern between the rightcous and the wicked between him that serveth God and him that serveth him not Witnesse those two mighty Monarchs in Daniel Nebuchadnezzar and Darius How was the first of these appaled and abashed when he saw the well-knit resolution and redoubted courage of Gods three worthies in changing the kings word and yeelding their bodyes that they might not worship a strange God r Dan. 3.28.29 And the latter how was he amused and amazed when Daniel had stopt the mouthes of lions like another Lysimachus by the force of his faith t Heb. 11.33 after he had stood it out stoutly to the face of his adversaries who could finde none occasion against him but in the matter of his God u Dan. 6.5 How did the innocency and piety of these godly men triumph in the consciences of those two tyrants making them afraid of the name of God whereby they were called x Deu 28.9 10 and compelling them to vote and voice the same way that they had persecuted y Dan. 3. 6. yea and to proclaime that God for the onely true God whom yet they had no minde to set up for their own God For so it is that even naturall conscience cannot but stoop and do homage to Gods image fairely stampt upon the natures and works of his people so that when men see in such that which is above the ordinary straine and their own expectation * Diâ—â—lesianus Imperium deposuisse diâ—itur quodam wentis stupoâ—e consternatiene postquam singularem Christianorum in morte constantiam perspexisset Bucholcher Chronol their bearts ane within them many times and they stand much amazed at the height of spirit and resolution that possesâ—eth their hearts and at the sober and undaunted majesty that shines in their faces z Acts 6 15. Vnde judicature cocouserentiae puritas cavsaeque bonitas Malcolm in loc A godly man that is immovable and resuseth to praise the wicked or justisie the ungodly and when he hath cause will contend with them and not be like a trenbled sountain or a coriup spring he may sor the time receive ill words from the wicked but their hearts are afraid of him and their consciences admire him Prov. 24 25 and 28.4 25.6 SECT III. Vse 1. A sharpe Reproof of 1. Lukewarm Laodiceans 2. Timerous Temporizers NOw for Application of all Is this so Vso 1. that Gods liege people should shine most in the greatest darknesse and then shew themselves most zealous for their Lord when others are most andacious in sinne This then serves first for the just and sharp reproof of all our lukewarme 〈◊〉 our Vespertilian-professours as one call them the Neuter passive Christians as another the Polititians 〈◊〉 our time who against one prescript rules of Gods holy word the covstant practise of to many famous Saints the irrefragable and endoubteâ— truth of the point in hand hold it best and safest when all 's done to serve the times a Rom. 12.11 Omnino legendum puto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—za non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us â—â—as in a sence â—â—rre otherwise then Saint Paul meant it if ever he meant it b 〈…〉 Epist Tomi jeâ—undi 〈◊〉 ad Marcellam to 〈◊〉 down the common current to keep them selves still on the warme side of the hedge * Ad latus navis falicius 〈◊〉 â—emporum â—atione sese indimant pro re nata religtonem oâ—n 〈◊〉 nunc illùc inâ—â—ectunt commedis sais attemperant Bucholter Chronol p. 559 to comport and comply with the present company though never to bad approving and applauding them in their wretched courses studiously shunning as the greatest dâ—grace to be counted Seraphicall and singular and therefore resolving to do as the most do though in so doing they be utterly undone for ever * Marth 7. 13. Râ—â—â—aâ—lus â—ex Phrysâ—â—um 〈…〉 And that they may not seem sine ratione insanice to be out of reason mad they plead Seripture for defence of their basenesse would you think it But what marvell when as the devili also their master in this black Art can come with b ble under arm and pretend seriptum est c Marth 4. perverting the holy Seriptures to his yet 〈◊〉 damnation as these unlearned and unstable d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet 3.16 also do whiles they spare not to wrest and abuse to their wicked purpose that
the walls of Jericho But what matter is it how unlikely the means are if in the hands of Omnipotency An Ox-goad in the hand of a Shamgar an Asse-bone in the hand of a Sampson may do much so here The Devil must needs down if God once send forth his Pauls to open mens eyes to turn them from darknesse to light Acts 26.18 and from the power of Satan to God that they may receive forgivenesse of sins and inheritance among them that are sanctified by faith that is in Christ Oh Obj but the Devil tells me I shall never inherit for I am not sanctified by faith Settle that first be sure by sound and infallible evidences Sol. See that thy faith and other graces be of the right stamp effectuall faith laborious love patient hope c. 1 Thes 1.3 and then sing a Requiem to thy self as Luther once did after a grievous conflict the Psalm De profundis Joh Manly loc com in contemptum Diaboli in defiance to the Devil Onely be advised not to pore over-much upon thy sanctification which in the best is unperfect but to take comfort of thy Justification which is compleat and absolute In confident consideration whereof St. Paul triumphantly cries out Rom. 8.33 34 Who shall lay any thing to the charge of Gods chosen so long as it is God that justifieth Or as Austin reads it Shall God that justifies us Who is he that condemneth Do Angels No they rejoyce in our conversion and call us their fellow-servants But who then Do the insensible or unreasonable creatures They in their kind are in covenant with us Hos 2.18 and in earnest expectation groan nay travell together with us waiting and as it were lying bed-ridden the while for our full manifestation â—â—en the redemption of our bodies Rom. 8.19 c. But who is it then Do our own hearts condemn us No neither if not bemisted and abused by Satan for being justified by faith we have so farre peace with God that we glory in tribulation by the confident intergatory of a good conscience toward God Rom. 5.1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 3.21 1 Joh. 3.20 But say our own hearts do wrongfully accuse us yet God is greater then our hearts as well for good as for evil to do us right notwithstanding a misgiving or misguided heart of our own But say then who is he that condemneth us Is it the Devil and his wicked imps Let them do their worst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 12. He is indeed the accuser of the brethren but Christ our Advocate is ever ready to non-suit and cast out all his accusations The Spirit also is in direct and full opposition to this Accuser called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Comforter or Pleader for us Yea what apology or clearing of your selves Rev. 12.10 pleading our evidences to our spirits and helping us upon true repentance to make apology for our selves 2 Cor. 7.11 such as God admits of and accepts As for that old Serpent the Accuser of the brethren he is cast down already and all his limbs shall bee cast after him ere long into the burning lake In the mean while what cares the prisoner at the barre though the gaoler and his fellow-prisoners passe sentence of death upon him in the gaole so long as the Judge acquits him from the bench And as little need any servant of the Lord of Hosts stand upon the censurs of earth and hell so long as God thinks well of him and all the Hosts of God combine for his comfort Oh Obj but I have hosts within me that do me all the despite and displeasure The flesh lusteth against the spirit and other-whiles gets the better of it Besides there be bands of fleshly lusts 1 Pet. 2.11 which like armed souldiers lie billetted in my bosome and ever and anon fight against my soul Yet bee of good comfort the spirit also lusteth against the flesh so that thou canst not do what thou naturally wouldest Sol. Gal. 5.17 thy new nature will not suffer thee as Paul would have gone to a certain place but the Spirit forbade him As for thy lusts be they never so lordly God can easily cut the combes nay the throats of them and let out their life-blood My Father is stronger then all and None can take you out of his hands The weak brother shall be holden up amidst a world of scandals without Joh. 10 Rom. 14.4 and staggerings within for God is able to make him stand He can preserve a fire alive upon the face of the Ocean a spark of the spirit amidst a world of wickednesse within He can cause weak and worthlesse grashoppers to become a great nation Ioel 1.6 a mighty people chap. 2.2 a huge army ib. Esay 30.22 Psal 19.5 He can make the house of Israel pollute the idols which they had once perfumed with incense and to say to their familiar devils get thee hence He can stop or strike back the course of the Sun though it rejoyce as a strong man to run his race Naturally and freely it giveth light but he can turn it into darknesse and blood The mountains of themselves are ponderous and pressing yet at Gods command they skip like lambs Think the same of our dull and undutiful hearts God can quickly oyl them and nimble them drawing us by his free spirit so as we shall run after him as a baldder of it self is a heavy substance and unapt for motion but being filled with winde it will scarce ' bide in a place So we being filled with the holy Ghost shall finde our feet as hinds feet upon the everlasting mountains no longer shackled by corruption Psal 119. but at very good liberty to run the wayes of Gods commandments It s most sure we are not strained at all in God but in our own bowels He is both able and ready both to cover and cure our sins and sicknesses In the dayes of his flesh he offered himself to his patients and was found of them that sought him not He heal'd them also of diseases hereditary and such as all the Physitians in the countrey might have cast their caps at Now he hath lost nothing by heaven you may be sure neither of his will nor skill to do the same cures upon mens souls as once he did upon their bodies nay he cured their bodies onely in reference to their souls and still hangs out his table of cures Math. 8.17.18 to draw custome Rev. 3.18 Lo thus we have searched and so it is Hear it and know it for thy good Iob. 5.27 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
resolve cases of conscience as they It was their office Levit. 10.10 11. Deut. 33.10 Mal. 2.7 See the Note there It was an evil time with Gods people when he was put to complain who is blind but my servant or deaf as my messenger that I sent Isay 42.19 Viu in Aug. de civ Dei l. 4. c 1. When the Prophet was a foole the spiritual man was mad for the multitude of their iniquity and the great hatred Hos 9.7 Varro upbraided the Roman Priests of old with their grosse ignorance of many things in point of their own rites and religions and Cicero brake a jest upon C. Popilius an ignorant Lawyer at Rome For when Popilius being called for a witnesse to some controversy answered Nihil se scire that hee knew nothing Cicero answered by way of jear Put as fortasse te de jure interrogari you mean perhaps that you know nothing in the law which yet you professe to have skill in What a shame was it for the Pharisees who took upon them to be guides of the blind teachers of babes c. Rom. 2.19.20 to be found blind leaders of the blind Mat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Enniâ—s 15 So is it for Divines being asked concerning the Law or will of God in such and such cases not to be able to answer discreetly and intelligently as he did Mark 12.34 as an egregie cordat us homo But so bungler-like and so farre from the purpose that it my well be seene that desiring to be teachers of the Low they underst and neither what they say nor whereof they affirme 1 Tim. 1.7 How like the motion of a puppet the language of a Parret is the discourse of such unlearned or uninteressed Casuists Every Minister of Gods making can truly say The Lord God hath given me the tongue of the learned that I should know to time a word to him that is weary he wakeneth morning by morning he wakeneth mine ear to hear as the learned Esay 50.4 See 1 Cor. 12.8 Tit. 1.9 Eph. 3.4 7.1 Cor. 2.13 Verse 12. If one bear holy flesh in the skirt c. problemes and parables are notable helps to the bolting out of the truth and conviction of the gainsayers For problemes see Mat. 21.25 Mat 22.42 c. For parables see Judg. 9. that of Jotham Mat. 21. Mat. 22. Mat. 13. of Nathan 2 Sam. 12. of the woman of Tekoah 2 Sam. 14. of our Saviour concerning the two brethren sent into the Vincyard the wedding of the Kings son the sower c. See the Note on verse 10. and the Priests answered and said no Roundly and readily without hacking and hewing without doubling and dissembling as those perverse priests those selfe-condemned Hierophants Mat. 21.27 that against their consciences answered Iesus and said We cannot tell The wit of gracelesse persons will better serve them to faulter and fumble deny or devise a thousand shifts to evade and elude the truth then their malice will suffer them to yeeld to it or professe it This is to detain the truth in unrighteousnesse Rom. 1.18 as Plato who had the knowledge of One God yet he dared not to communicate it to the vulgar and as some of the chief champions of Popery who held justification by faith alone but refused to say so lest their Dagon should down their Diana be despised Let every spiritual man but especially Ministers be ready as to every good work so to this of comparing spiritual things with spirituall that he may judge or discerne of all things 1 Cor. 2.13.15 according to the analogy of faith Rom. 12.6 the tenour of the Scriptures his sure Cynosura and laying up all in his heart Luke 2.18 he may have a treasure there of new and old a word of wisdom and a word of knowledge â—00 1 Cor. 12.8 both as a Teacher and as a Pastour to bring forth for common benefit Verse 13. If one that is unclean by a dead body with a ceremonial uncleannesse The Hebrew hath it thus If one that is unclean in soul that is in his whole person as every wicked man is totus totus pollutus wholly covered with corruption a lothsome leper from head to foot wholly set upon sin as Exod. 32.22 lying down in wickednesse or in that wicked one 1 John 5.19 sick of such a disease as the Physicians call corruptionem totius substantiae nay dead in sins and trespasses Eph. 2.1 and can therefore doe no better then dead work at best Heb. 9.14 such as the living God will not be served with ibid. See the note on Mal. 3.16 doct 4. Use 1. He is unclean unclean and impureth all that hee toucheth according to that which followeth Verse 14. So is this people and so is this Nation before me Though pure in their own eyes Prov. 30.12 and to the world-ward unrebukeable as Paul the Pharisees Phil. 3. and those self-iustitiaries Luke 16.14 15. Ye are those that justifie your selves and have the worlds good word for you but God knoweth your hearts for that which is highly esteemed amongst men is abomination in the sight of God Sordet in conspectu judicis quodfulget in conspectu operantis Splendida pecca u. Am. 6.13 Wicked mens services are but glistering sinnes they rejoâ—ce in a thing of naught as Amos hath it like as Leah rejoyced in that whereof She had cause to repent and said God hath given me my hire when she had more cause to say God I fear will give me my hire my payment because I have given my maiden to my husband Gen. 30.18 But she was in the common errour of measuring and judging of things by the successe as if God were not many times angry with men though they outwardly prosper or as if there were not here one event to the clean and to the unclean Eccles 9.2 Uutill the day that God shall separate the sheep from the goates whom for the glory of his name and the good of his people he suffers for present to goe one among another to make his own to stick the faster together and to their principles Shepheards say that it is wholsome for a flock of sheep to have some goats to feed amongst them their bad scent being good Physick for the sheep to keep them from the shakings Onely let Gods sheep take heed that they contract no corruption by conversing with goats which is soon done for sinne is catching and ill company is contagious Nemoerat sibi ipsi sed dementiam spargit in proximos saith Seneca No man erres out of the right way alone but drawes others along And multos sollicitat soâ—iet as nefanda saith Chrysostom evil company solliciteth many to sinke virtue is oft overcome by vice saith Nazianzen Orat. 1. Apolog as a little wormwood sooner imbittereth a great deal of hony then twice so much honey can sweeten a small deal of wormwood Or as one spoonfull of vineger will soon tart a great deal of sweet milk