not as your fathers Man is a creature apt to imitate to be led more by his eyes then by his eares and children think they may lawfully Be as their fathers St. Peters converts had received their vaine conversation from their fathers as it were ex traduce or by tradition 1 Pet. 1.18 And St. Steven tells his perverse hearers that they were as good at resisting the Holy Ghost as their fathers had been before them Act. 7.51 They used to boast much of their Ancestours Ioh. 8.33 and to bind much upon their example and authority Ier. 44. 17. Mat. 5.21 They thought they were not much to be blamed because they did but as their fathers had done before them The Prophet therefore dehorts or rather deterrs them from that folly serting forth both the crime and doome of their forefathers whom they so much admired and so stifly imitated and this he ost repeateth that they might once consider it and be wrought upon by thosé domestick examples have cryed Loudly and lustily Es 58.1 according to that Cry aloud spare not Lift up thy voice like a trumpet sic clames ut stentora vincas A minister should be a Simon Zelotes a son of thunder as Basil was said to thunder in his preaching lighten in his life as Hierome for his vehemency was called Fulmen Ecclesiasticum the Churches light-bolt as Harding before his shamefull Apostasy wished he could cry out against Popery as loud as the belles of Oseney and as Farellus that notable French Preacher whose voice when the envious Monks sought to drown by ringing the bells as he was preaching at Metis he lifted up his voyce adravim usque and would not suffer himselfe to be outroared The Saints-bell as they called it Pierius useth for an hieroglyphick of a preacher who must not speak the word onely but sound it out into all the earth Rom. 10.18 not preach it onely but cry it as the Apostles word signifieth 2 Tim. 4.2 clangite clamate Jer. 4.5 Boâte vociferate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Boantis Vociferantis Mat. 3.3 Ministers have to doe with deafe men dead men living carcasses walking sepulchers of themselves Now therefore as our Saviour lifted up his voice when he said Lazarus come forth so must they stand over men and cry aloud awake thou that sleepest and stand up from the dead that Christ may give thee light Eph. 5.14 turne you now from your evil wayes c. This was the constant cry of the Prophets as here and Apostles as Acts 26.18 to open mens eyes naturally closed up that they cannot see the evill of their wayes Ier 2.35 Rev. 3.15 to turn them from darknesse to light and from the power of Satan to God and from your evill doings Heb. Designes gests or exercises enterprized advisedly and prosecuted studiously of natural disposition and inclination as Prov. 20.11 and 1 Sam. 25.3 This St. Iohn usually calleth committing of sinne 1 Epist 3.4 8 9. Iohn 8.34 this is to adde rebellion to sinne Iob 34.37 impudence to impotence browes of brasse to iron sinewes Isa 48.4 This is wickednesse with a witnesse which if men could but see in its native colours and cursed consequents they would soon be perswaded to turn from it As the eye cannot but be offended with a lothsome object so neither can the understanding Take rats-bane it looketh not evil bu◠when a man feeles it boyle burn torture him c. he hates it extremely So he should doe sinne he will doe else at length when it is too late For prevention take the counsell of a Martyr get thee Gods law as a glasse to look in So shal you see your faces foul-arrayed and so shamefull mangy pocky and scabbed Bradfords serm of Repent p. 20.26 27. that you cannot but be sory at the contemplation thereof and seek out for cure Especially if you look to the tag tied to Gods law the malediction which is such as cannot but make us to cast our currish tailes between our legs if we beleeve it But O faithlesse hard hearts O Iezabels guests rocked and laid asleep in her bed O wicked wretches c. but they did not hear Though the Prophets cryed and spake loud enough to bee heard and heeded An heavie eare is a singular judgement Isa 6.10 An hearing eare a precious mercy Prov. 20.12 God must bee intreated to boare our eare Psal 40.6 and to make the boare so big that the word may enter to say as Isa 42.18 Hear ye deaf and looke ye blind that ye may see Verse 5. Your fathers where are they Is not the grave their house have they not made their beds in the dark are not they gone down to the Congregation house of all living Iob 30.23 Every man should die the same day he is born as being born a child of death the wages of sinne is death and this wages should bee paid him down presently But Christ beggs their lives for a season 1 Tim. 4.10 he is the Saviour of all men not of eternal preservation but of temporal reservation But what a sad thing is it for men to dye in their sinnes as these in the Text and their Nephews did Iohn 8.21 24. How may such men on their death-beds say to their sins as Charles the fifth did of his honours victories riches Abite hinc abite longè Go Mornaeus go get you out of my sight or as Cornelius Agrippa the conjurer did to his familiar that used to accompany him in the shape of a dog Abi à me perdit a bestia Joh. Manl. loc com 136. P. Sut. de vit Caribusian quae me perdidisti Be gone thou wretched beast that hast wrought my ruine Petrus Sutorius speaks of one that preaching a funeral sermon on a religious man as he calles him and giving him large commendations heard at the same time a voice in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mortuus sum judicat us sum damnat us sum I am dead judged and damned The Devill preached Sauls funeral 1 Sam. 28.19 though David made his Epitaph 2 Sam. 1. And do the Prophets live for ever Those false Prophets so Hierome senseth it that cryed peace peace to your fathers and made all fair weather before them when the fierce wrath of God was even ready to burst out upon them as an overflowing scourge But they doe better that understand it of Gods true Prophets who are dead indeed for wise men dye as well as fooles Psal 4◠10 Good men dye as well as bad Ezech. 21.4 yea good men oft before the bad Esay 57.1 but their words dyed not with them the truth of their prophesies not onely lived for ever for ever O Lord thy word is stablished in heaven Psal 119.89 but struck in the hearts and flesh of their perverse hearers like the envenomed arrowes of the Almighty throughout all eternity Haeret lateri lethalis arundo Wicked men may as the wounded Hart frisk and skip
am even compel'd to it there is no other remedy 2. Chron. 36.16 As a woman brings not forth but with paine and as a bee stings not but provoked so here Ille dolet quoties cogitur esse ferox he afflicteth not willingly nor grieves the children of men Lam. 3.33 It 's sin that maketh him returne as here that puts him out of his road of mercy into wayes of judgment that putteth thunderbolts into his hand and maketh him do his work his strange work and bring to pass his act his strange act Isay 28.21 What can a Prince do less then disarme a rebel what can God do less then take away his own and be gone from such an impudent adulteresse as is here described Jer. 7.18 should he suffer her with his corn to make cakes to the Quâ—en of heaven and to poure out his wine for drink-offerings to other gods that they might provoke him to anger No rather then so he will take away corn in the time thereof and his wine in the season thereof He will cut off the meate from their very mouths Ioel. 1.16 and pull their morsel from between their teeth Just at harvest when their corne is to be inned God will blast it or otherwise blow upon it when all their old store is spent and they reckoned upon a good recruit they shall be defeated and frustrated Therefore hath God watched upon the evill and brought it upon us saith Daniel chap. 9.14 Lo God watcheth his time when to be even with his enemies and taketh his fittest opportunity for their greater mischief They that are wicked overmuch shall dye before their time Eccle. 7.17 Not before Gods time for staâ—â—â—a cuique dies every mans time is set Job 7.1 our bounds are prescribed us and a pillar pitcht up by him who beares up the heavens which we are not to trespasse but before their own time that they had propounded and promised to themselves as that rich foole Luk. 12.19 who talked to himself as fooles use to do Vers 17. saying Soul thou hast much good laid up for many years But we know what became of him that very night his many years were quickly up his glass was run when he thought it had bin but new turned Psal 64.7 God shot at him with an arrow suddenly he fetcht off this bird with a bolt whilest he was gazing at the bow or pruning himself upon a bough He chopt into the earth before he was aware as one that walketh in the snow chops into a pit He died tempore non suo as some render that forecited text in Ecclesiastes not in his own time but in Gods time then when it had been better for that foole to have done any thing then to have died because like Elies sons he died in his sins and like Jezebels children he was killed with death This made Austin say Rev. 2.23 that he would not for the gaine of a world be an Atheist for one half hour because he knew not but that God might Job 27.8 in that time call him And then what is the hope of the hypocrite though he hath gained when God taketh away his soul He is troubled when God taketh away his corn in the time thereof and his wine in the season thereof he is hungry and hardly bestead and therefore ready to curse God and look upward howling against heaven as the hungry wolf But first he should consider Esay 8.21 that the corn and wine and wooll and flax that he hath in keeping is not his but Gods and that he reserves the propriety of all in his own hand neither hath any man ought in reference to him the Monarch of the world that he can call his own The rich fool indeed talked much on this manner Luk. 12.18 I will pull down my barns and build greater and there will I bestow all my fruites and my goods All was his own belike God was not in all this mans thoughts For if he had he would soon have known what to have done sc he would have acknowledged God the Author and owner of all as Moses mindeth men he would also have fed the hungry with his corn Deut. 8.17.18 and clothed the naked with his wooll and flax as Tyrus converted did with her merchandise Isay 23.18 he would have said to God as David did 1 Chron. 29.14 all things come of thee and of thine own we give thee Bernard reports of Pope Eugenius that meeting with a poore but honest Bishop he secretly gave him certain Jewels wherewith he might present him If God did not first furnish us out of his treasury we should have nothing wherewith either to honour him or to help our selves or others Gods poore I meane whom Solomon calleth owners of our goods and maketh us but their stewards Pro. 3.27 with-hold not thy goods from the owners thereof Next the hunger-bit hypocrite should consider that there is a worse hunger yet behind and an heavy account to be given of the corn wine wooll and flax the creatures that he hath deteyned in unrighteousness and spent upon his lusts Jam. 4.3 If the husband men must be ashamed and howl because the harvest of the field is perished If the drunkards must wake weep and waile because the new wine is cut off from their mouths Serm. 4. in Quadragess Jo. de comb Comp. Theol. l. 6. c. 21. Joel 1.5 11. How shall they much more howl in hell ubi nullus unquam cibus est nulla consolatio saith Bernard where there is no manner of meate no drop of water to be had for love or mony where they must fast and find no mercy for ever where they must hunger and thirst in aeterno Dei as the Schooles speak as long as God is God The sufferings of this world to the wicked is but as the falling of the leaves in comparison of the trees that will fall upon him hereafter in that eternity of extremities If here In the fulnesse of his sufficiency he shall be in straits and every hand of the troublesome shall come upon him When he is about to fill his belly God shall cast the fury of his wrath upon him and shall raine it upon him while he is eating as it is threatned Job 20.22.23 what think we will their portion be in hell Meane while God will recover his wooll and his flax He will snatch it away as the word signifieth in great displeasure as a man doth his stolen goods out of the hands of a thief He will rescue them as Abraham did Lot and the captives from Chedor-laomer Gen. 14. 1 Sam. 30. as David did his wives goods and friends from the Amalekitish rovers The poore creatures corn wine wooll c. groan heavily under the abuse of gracelesse persons Rom. 8.22 and God heareth them as he did the oppressed Israelites in Egypt for he is gratious He hears them I say and recovers them He spoiles their possessours
righteous proceedings and the same recited after the manner of men in the preamble to their condemnatory sentences because ye have been a snare on Mizpah a net spred upon Tabor These were two very high hils much haunted by hunters and frequented by fowlers to whom these Idolaters striving to catch people ritibus suis velut retibus et laqueis with their nets and snares of errours and superstitions are fitly compared For they lie in in wait for mens souls and catch many of them either by perswasions or punishments by allurements or affrightments as Julian the Apostate did of old and as the Papists do at this day That Jeroboam and his counsellours set watchers in these two mountains to observe who would go from him to Judah to worship that he might intercept them and punish them is a plausible opinion but wants proof I know what is alledged Viz 1 King 12.28 and Hos 6.8 according to the vulgar translation I confesse also that it is not unlikely that such things should be done then as lately wait was laid by the Papists for such as had a minde to betake themselves as Geneva Tygure Basil c. for conscience sake It is more probable that upon those high hils Idolatry was committed see chap. 4.13 with the Note and thereby people ensnared as birds and wilde beasts are in the mountains and so made slaves to the devill and even fatted for his tooth Hence in the next words Verse 2. And the revolters are profound to make slaughter They lay their nets and snares deep and lie down upon the ground that they may take the silly birds that dread no danger He croucheth and humbleth himself that the poor may fall into his strong pawes Psal 10.10 He studies the devils depths Rev. 2.24 poisonfull and pestilent pollicies Machiavellian mysteries of mischief His head is a forge and fountain of wicked wiles he hath store strength of strange traps and trains frauds and fetches to draw in and deceive the silly simple That these seducers were deeply revolted Esay 31.6 they had deeply corrupted themselves Hos 9.9 they sinned not common sins as Kore and his complices died not a common death They made great flaughter of mens souls and of their bodies too that refused to yeeld to them Craft and cruelty seldom sundred in seducers as some write of the Asp that he never wanders alone without his companion with him and as those birds of prey and desolation Esay 34.16 it is said that none of them want their mate The devil lendeth them his seven heads to plot and his ten horns to push and gore c. though I have been a rebuker to them all Heb. a correction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Understand it either of the Prophet that he had dealt plainly with them and done his utmost to reclaim them yet they refused to be reformed hated to be healed We would have cured Babylon but she would not be cured Or else of God that he had both by words and scribes rebuked their superstitions but nothing had wrought upon them They were tormented with the wrath of God but repented not to give him the glory Rev. 16.9 Corrigimur might they say sed non corrigimur plectimur sed non flectimur See how God complains of this stubbornnesse Jer. 6.28 29 30. and learn to tremble at his rebukes to profit by his chastisements lest a worse thing befall us Zeph. 3.5 The just Lord is in the middest thereof he will not do iniquity every morning doth he bring his judgements to light he faileth not but the unjust knoweth no shame There are that take the words possively and render them thus Ego vero illis omnibus castigationi sum I have been rebuked or corrected by them all Levely See the like Lam. 3.13 and in the Psalms often I am a reproach to mine enemies thou makest us a reproach to all that are round about us c. So the Prophet here may seem to complain as Jeremy did after him that he was born a man of contentions that all the people cursed him that he was a common by-word and but-mark that they sharpened their tongues against him and flew in his face To Preach saith Luther Totius erbis furorem in 〈◊〉 â—â—are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11.19 Judicatur vel sententia pronunciaâ—ur Câ—merar Sâ—â—ltet Repetitione etiam auget populi rebelliauem Rivet is nothing else but to derive 〈◊〉 rage of the whole world upon a mans self Wisdom that should be justified of her children is eftsoones judged of her childrens as some read those words of our Saviour Mat. 11.19 But I like the actiue sence better Vers 3. I know Ephraim and Israel is not hid from me Those that by Ephraim understand the Princes and by Israel the common people etiam hoc operae addant et illud ex scriptura probent saith Tarnovius let them prove what they say by Scripture and we will say with them Till then we take them for Synonima's An hypocritical nation they were Isai 9.17 and Athiestically they thought by hiding God from themselves to hide themselves from God Hear them else Chap. 12.8 And Ephraim said yet I am become rich I have found me out substance In all my labour they shall finde none iniquity in me that were sin that were an hainous business that iniquity should be found in them though they were a people laden with iniquity But I know them through and through intus et in cute saith God Isai 1. I am privy to all their plots and policies And although they are profound to make slaughter Tindall reades it They kill sacrifices on heapes to deceive yet let not them be deceived I am not mocked They must not think to put me off with shewes and shadowes to colour and cover their base spirits and vile ends with specious pretences For I search the hearts and try the reines neither is there any creature no not the creature of the heart the thoughts and intentions that is not manifest in his sight but all things are naked and open naked for the outside 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tectus clathratum Luc. and open for the inside the Greek word signifieth dissected quartered and as it were cleft through the back-bone before the eyes of him with whom we have to deal Heb. 4.13 Indeed he is all eye and every man before God is all window so that no man needeth a window in his breast as the Heathen Momus wisht for God to look in at For his eyes are upon the wayes of man and he seeth all his goings There is no darknesse nor shadow of death where the workers of iniquity may hide themselves Job 24.21.22 His eyes behold his eye-lids try the children of men Psal 11.4 the former points out his knowledge the later his critical descant David Psal 139. findeth God not onely at his finger ends but at his tongues end too vers 4. His knowledge
ever noted for obstinate and overweening so to this day they are light aeriall and Satanicall apt to work themselves into the fools paradise of a sublime dotage But they shall know it to be so as I have said by wâ—â—â—ll experience that Mistresse of fools Israel shall know it sc to his sorrow he shall pay for his learning buy his wit Oculos incipit aperire moriendo Plin open his eyes as the mole doth when death is upon him roar and look upward Esay 8.21 as the hog doth when the knife is at his throat O Lord saith the same Prophet Chap. 26.11 when thy hand is lifted up and thy hand is a mighty hand Jam. 4.10 it falls heavy they will not see they wink wilfully or seek strawes to put out their eyes withall as Bernard hath it but they shall see will they nill they Festucam quarunt unde oculos sibi eruant and be ashamed of their former oscitancy or rather obstinacy when that hand of God which was lifted up in threatning shall fall down in punishing and the fire of thine enemies shall devâ—ur them How much more at that last and great visitation that terrible day of Retribution when they shall answer for all with flames about their ears Tunc sentient magno suo malo then shall they feel to their eternall wo the truth of all the threatnings which till then they heard and read as a man doth an Almanack-prognostications of winde or foul-weather which he thinks may come to passe and it may be not And give nothing so much credit to them as the Prior of S. Bartholomewes in London did to an idle and addle-headed Astrologer Holinshead in 1524. when he went and built him an house at Harrow on the hill to secure himself from a supposed flood that that Astrologer foretold The Prophet is a fool c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a naughty man the Hebrew word here is evil and signifieth a rash and unadvised fellow that is headstrong and headlong such were their false prophets that promised peace when warre was at their gates and made all fair weather before them when the tempest of Gods wrath was even bursting out upon them such a tempest as should neveâ— be blown over These should now appear to be fools or rather Impostours that had brought the credulous people into a fools paradise the spiritual man is mad Heb. the man of the spirit or ventosus the windy man that uttereth vain and empty conceits humani cerebelli Minervas the brats of his own brain light aery Nothings the disease of this age full of flashes and figments idle speculations of men of corrupt mindes and destitute of the truth These pretend altogether to the spirit and would be thought the onely spirituall men as the Swenkfeldians whom for their ill savour Luther called Stenckfeldians who bewitched many with those glorious words which were ever in their mouthes of Illumination Revelation the inward and spiritual man c. and entituled themselves the Confessours of the glory of Christ So the Entusiasts and Anabaptists what boast make they of the spirit professing that they will deliver nothing but what they have immediately revealed to them from heaven Muncer their ringleader wrote a base book against Luther which he dedicateth to king Jesus wherein Lutherum flagellat quod Enthusiasmorum spiritu careat nil nist carnalin sapiat he falls foul upon Luther as wanting the spirit of revelation Scultet Annal. pag. 239. and one that savoureth nothing but carnall things All his followers look upon Luther as more pestiferous then the Pope and for Calvin they say and I have heard it that it had been happy for the Church if he had never been born It was their practise of old as Leo Judae observed in his epistle before Bullingers book against the Catabaptists and is still to discourage and disparage Christs faithfull Ministers all they can as carnall and not relishing the things of the spirit the right off-spring they are of those ancient Hereticks called Messalanii the same with the Euchites and Enthusiasts who in the year of Christ 371. professed to be wholly made up of the spirit gave themselves much to sleep and called their dreams and wild phantasies prophesies and revelations for the multitude of thine iniquity and the great hatred Heb. the great Satanical hatred that thou hast born against God and thy neighbour but especially Gods faithfull prophets whom thou heartily hatedst for their plain dealing as Ahab did Michaiah because he never spake good to him It is very probable that Michaiah was that disguised Prophet who brought Ahab the fearfull message of displeasure and death for dismissing Benhadad for the which he was ever since fast in prison deep in disgrace Lo this is the worlds wages Truth breeds hatred great hatred as the text hath it devillish hatred and this is through the multitude of mens iniquities the overflow of sinnes which wretched men hold so dear to themselves that they cannot but rage against those that declaime against them and proclaim hell-fire against their hatefull practises they cannot stand still to have their eyes pickt out how should they say Now for such what wonder is it if God in justice give them up to the efficacie of errour that they may beleeve a lie sith they would not receive the love of the truth Augustin in loc 2 Thess 2.11 ut infatuati seducantur seductijudicentur that being infatuated they may be seduced and being seduced perish what wonder also if he deliver them up as to strong delusions so to vile affections and abominable actions that they may receive in themselves that recompense of their errour that is meet Kom 1.27 What marvell if men that will not endure sound doctrine be left to seducers if those that have itching ears meet with clawing Preachers 2 Tim. 4.3 4. if such as turn away their ears from the truth be turned to fables and fopperies It is for the multitude of mens iniquities and especially for their great hatred to the truth that the Church is so pestered with Impostours 2 Pet. 2.1 2. who bring in damnable heresies even denying the Lord that bought them Do not our modern seducers so amongst us when among other portentous opinions held by them they stick not to affirm that Christ is a carnall or fleshly thing That those that are grown Christians may go to God immediately without a Christ that Christ did not rise again c. Others contemn him by the notion of the man dying at Jerusalem O horrible Dr. Homes his character of the present times 200. Time was when the Popes were so notoriously naught as to speak thus basely of Christ to deny or at least doubt of the immortality of the soul the resurrection of the body c. and then a poor Popeling cried out that the sinnes of that Synagogue were so great as that it deserved not to be ruled by any other
to come out of the filth of his sins or to be washed from his wickednesse Rather then be regenerated without which there is no heaven to be had Ioh. 3.5 or freedom from deadly dangers upon earth he will venture to stay a while at least as the Text here hath it in the mouth of the matrix though it cost him a choaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such Ephraims we have not a few that proceed no further then to conviction debarring themselves of the benefit of a thorow conversion These go as far as Kadesh-barnea they are nigh to Gods kingdom they are almost perswaded to be true Christians they are come as far as the place of the breaking forth of children but there they stick and are stifled they are never brought forth from darknesse to light and from the power of Satan to God that they may receive remission of sinnes and inheritance among the saints and sonnes of God Acts 26.18 Oh make much of the least beginnings of grace saith a Reverend man even those called repressing since they prepare the heart for conversion There is a faith in the true convert of no better perfection then that in the Temporary though he stay not there as the other being an unwise sot doth c. And although we bring forth good things saith Another as Sarah's dead womb brought forth a child it was not a child of natures but of the meer promise yet it cannot be denied that a naturall man though he be Theologically dead yet he is Ethically alive being to be wrought upon by arguments and that grace doth for the most part prepare naturals before it bring in supernaturals and if we hide our talent we are not allowed to expect the spirit of Regeneration As if we die in the wildernesse of preparatory antecedaneous works we never get to Canaan Verse 14. I will ransom them from the power of the grave c. Some read it thus Calvin Tigurin Isid Clar. Danaeus Drusius I would have ransomed them c. I would have redeemed them c. had they been wise or oughts as we say had not their incurable hardnesse and obstinacy hindered had they put forth into my hands as unto a midwife c. But alas it is no such matter therefore that that will die let it die repentance shall be hid from mine eyes I am unchangeably resolved to ruine them Or repentance should have been hid from mine eyes my goodnesse toward them should never have altered c. But let us rather look upon the words as a most sweet and comfortable promise of a mighty redemption and glorious resurrection to the Remnant according to the election of grace whom God would not have to want comfort I will ransom them Here therefore he telleth his Heirs of the promises that he will bring them back out of captivity wherein they â—ay for dead as it were and that this their deliverance should be an evident argument and sure pledge of their resurrection to life eternall To which purpose the Apostle doth aptly and properly alledge it 1 Cor. 15. and thereupon rings in Deaths ears out of this Text and Esay 25.8 the shrillest and sharpest Note the boldest and bravest challenge that ever was heard from the mouth of a mortall Death where is thy sting Hell where 's thy victory c Oh thanks be to God who hath given us victory through our Lord Jesus Christ and thereby hath made us more then conquerours that is Triumphers 2 Cor. 2.14 But to return to the Text. Be it saith the Prophet that the Common-wealth of Israel both mother and child must perish for want of wisdom as was threatned in the foregoing verse yet let not the penitent among them despair for I the Lord Christ will ransom them by laying down a valuable price so the word signifieth from the power Ephdem Heb. hand of the grave or of hell that though hell had laid hands on them yea closed her mouth upon them as once the Whale had upon Jonas yet I would open the doors of that Leviathan and fetch them thence with a strong hand I will redeem them from death by becoming their near kinsman according to the flesh whereby I shall have the next right of redemption But how shall all this be done After a wonderfull manner O death I will be thy plagues Not one but many plagues even so many as shall certainly do thee to death The Vulgar rendreth it Ero mors tua O mors morsus tuus O inferne The Apostle for plagues hath sting for the plague hath a deadly sting and so hath sinne much more the guilt thereof is by Solomon said to bite like a serpent and sting like a cockatrice Prov. 23.32 Now Christ by dying put sinne to death Rom. 1.25 Ephes 1.7 Heb. 2.14 We read of a certain Cappadocean Sphinx Phil. pag. 750. whom when a Viper had bitten and suckt his blood the Viper her self died by the venemous blood that she had suckt But Christ being life essential prevailed over death and swallowed it up in victory as Moses his serpent swallowed up the sorcerers serpents or as Fire swalloweth up the fuell that is cast upon it yea by death he destroyed him that had the power of death the devil whose practise it was to kill men with death Rev. 2.23 this is the second death O grave or O hell I will be thy destruction thy deadly stinging disease joyned with the pestilence Psal 91.6 Death to a beleever is neither totall nor perpetuall Rom. 8.10 11. Christ hath made it to him of a curse a blessing of an enemy a friend of a punishment an emolument of the gate of hell the portall of heaven a postern to let out temporall but a street-door to let in eternall life And to assure all this Repentance shall be hid from mine eyes i. e. there shall be no such thing as repentance in me for all things that are at all are naked and opened unto the eyes of him with whom we have to do Heb. 4.13 The meaning is I will never change my minde for this matter my covenant will I not break nor alter the thing that is gone out of my lips Psal 89.34 Confer Psal 110.4 Rom. 11.29 Some render it but not so well Consolation is hid from mine eyes and so make them to be the words of the Church q. d. I see not this promise with mine eyes but I receive it and accept of it by my faith Verse 15. Though he be fruitfull among his brethren In allusion to his name Ephraim which signifieth fruitfull and flourishing Gen. 41.52 Confer Gen. 48.16 19 20 c. 49.22 See the like allusions Am. 5.5 Mic. 1.10 An East-winde shall come which is violent and hurtfull to the fruits of the earth the winde of the Lord a mighty strong winde meaning that most mercilesse and impetuous enemy the Assyrian sent by the Lord to avenge the quarrell of his
up his poyson so doth the good soul when afflicted purge it self from all filth of flesh and spirit striving to perfect holinesse in the fear of God These Jews after they had been in the Babylonish furnace for idolatry hated and feared that sinne as much as the burnt child dreads the fire They would die any death rather then admit an idoll Josephus tells how stoutly they opposed Pilate and Petronius that would would have set up Cesars statue in their Temples offering their throats to the swords of the souldiers rather then they would endure that idoll in Gods house What God is now doing with them and for them in this long time of their sad desolation and dispersion who can tell There are that think that after much purging and proving as here God will gather a Church of them to himself according to that which followeth They shall call upon my name and I will hear them I will say it is my people c. And that upon their profession of Christ shall come the sorest time of affliction that ever was chap. 14.1 2. when Gog and Magog with all his troops and armies shall compasse the beloved city Rev. 20.8 9. But the Jews shall get a glorious Conquest for God himself from heaven will miraculously fight for them verse 3 4 5. together with all the holy Angels the ministers of his judgements verse 5. Sure it is that the Turks fear some such thing as this and therefore they cannot abide that any Jew amongst them should turne Christian In the yeer 1528. a certain Jew dwelling in Constantinople became a good Christian and was baptized which the Turks understanding were vehemently exasperated against him for it fearing lest his conversion should prove prejudiciall to their Mahometan religion and therefore they apprehended and cruelly murthered him and try them as gold is tried viz. that when I have tried them they may come forth as gold Job 33.10 Hence Gods people fall into manifold temptations Jam. 1.2 they fall they go not into them step by step but are precipitated plunged into them and not into one of them or a few but into manifold temptations or trials yea fiery trials so afflictions are called because thereby God proves what is in his people Deut. 8.16 Rev. 2.10 Not to better his own knowledge of them neither for he knows all things and is intimo nostro intimior nobis Job 2.25 Act. 1.24 Heb. 4.12 Artificers perfectly know the nature and properties of their own works and shall not God see Psal 94.9 10. But tentat ut sciat hoc est ut scire nos facâ—at August he trieth us 1. That he may make discoveries of himself unto us especially of his power and goodnesse and so get him a name as Esay 63.11 12 13. 2 Cor. 12.9 Elias would have water poured upon the sacrifices yea the Altar covered therewith that Gods power might the more appear in consuming it with fire from heaven and the people thereupon might cry Iehovah he is God 1 King 18.39 Iehovah he is God think the same here 2. That he may make discoveries of us to our selves and to others who are apt to misjudge and undervalue us as not onely Satan did Iob chap. 1.9 but even Elihu also though otherwise a good man and the best of his friends chap. 34.36 But when they see our holy carriage under the crosse they can say of us as that Centurion did of our Saviour Luke 23. Verily this was the Son of God and as one Culocerius in the Church-history when he saw the piety and constancy of the Martyrs he cryed out Verè magnus est Deus Christïanorum The Christians God is a great God indeed But as by afflictions we are made known to others so to our selves much more We are apt either to over-value or else to under-value our selves till put to the triall as is to be seen in the history of Saunders and Pendleton Hard weather tries what health wind and stormes what sap withered leaves soon fall off Rotten boughes with heavy weights quickly break Woodden vessells set empty to the fire soon break and leak not so vessells of gold and silver The best divination what men are is at the parting-way as Ezek. 21.21 When the fire comes to green wood it will appear what 's within when the pond is empty what 's in the bottom It is not known what corn will yeeld till it come to the flail nor what grapes till it come to the presse Grace is like the stone Chrysolampis quem lux celat prodit obscurum which shine brightest in the dark The skill of a Pilot is unknown but in a tempest Solinus the valour of a Captain but in a battle the faithfulnesse of a wife but in an assault The wicked tried are found to be but reprobate silver or at best but Alchymy-gold that endureth not the seventh fire They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Crocodiles Chameleons Bats Spunges c. They murmure when tried as Psal 78.40 41. Or curse as Micah's mother Iudg. 17. Or fret and howl upward as Wolves when hunge-rbit Esay 8.21 Or faint in the day of affliction as Saul who lay upon the ground like a beast 1 Sam. 28.20 Or Nabal who lay in his bed like a block Or desert God and his cause as those Renegado's Dan. 11.32 and those in the Palatinate who fell to Popery as fast as leaves fall off the trees in Autumne Many titular Christians amongst us were in times of peace but as wolves in a cage but as lions tamed by art they wanted nothing but liberty and opportunity to shew their wolvish and worrying natures which now these late shedding and discriminating times have sufficiently discovered Have all these workers of iniquity no knowledge who eat up Gods people as they eat bread and call not upon God They shall call upon my name and I will hear them Psal 14.4 No time for hearing of prayers and obtaining of suits like that of affliction Those are mollissima fandi Tempora the time of affliction is the very time of supplication then our hearts are largest then Gods ear is openest Then the saints may have any thing for asking Psal 50.15 and 91.15 Thus Lot had Zoar at his request Deut. 29.23 Paul had all the souls in the ship given him Act. 27. Jacob greatly fearing to be bereft of his Benjamin prayed God give you bowels of mercy before the man Gen. 43.14 He prayed it and he had it ver 30. For Ioseph made hast for his bowels did yern upon his brother c. God reserves his best comforts for the worst times as the feast-maker kept his best wine till the last Ioh. 2. as the mother brings forth her conserves and cordials when the child sis at sickest Israel was never so royally provided for as in the wildernesse I will bring her into the wildernesse and speak to her heart Hos 2.13 As a bone once broken is stronger
Pekah as he had done Pekahiah Menahem killed Shallum as Shallum had done Zacharias so true is that of the Poet Ad generum Cereris sine caede sanguine pauci Descendunt Reges Juvenal siccâ morte tyranni What got most of the first Caesars by their adoption or designation to the Empire Nisi ut citius interficerentur but to be killed so much the sooner All or most of them till Constantine died unnaturall deaths As afterwards Phocas the traytour killed the good Emperour Mauritius stewing him in his own broth Heraclius slew Phocas putting him to a shamefull and tormentfull death c. Conradinus King of Germany and Duke of Sweveland was beheaded by Charles King of Naples and Sicily Balthas exner Val. Max. Christian. pag. 274. and the heads-man presently beheaded by another ne extaret qui jactaret tam generosum sanguinem à se effusum saith mine Authour that there might not be any left to boast that he had spilt so noble blood Our Richard the third Daniels hist 249. that bloody and deceitfull man is said to have used the instruments of his cruell plots his cut-throats I mean as men do their candles burn the first out to a snuffe and then having lighted another tread that under-foot Faux that fatall actor of the intended Powder-tragedy should have been thus rewarded by his brethren in evil had the plot taken effect It is that famous and never to be forgotten fifth of November 1651. wherein I writ these lines And therefore in way of thankfulnesse to our ever-gracious Deliverer I here think good to set down the relation as Mr. John Vicars in his Quintessence of cruelty or Poem of the popish Powder-plot hath declared it to the world as he had it from Mr. Clement Cotton the Composer of the English Concordance who also received it from Mr. Pickering of Titsmarsh-grove in North-hampton-shire and it is thus This Mr. Pickering being in great esteem with King Iames had an horse of speciall note on which he used to hunt with the King This horse was borrowed of him a little before the blow was to be given by his brother in law Keyes one of the Conspiratours and conveyed to London for a bloody purpose which thus was plotted Faux on the day of the fatall blow was appointed to retire himself to St. Georges-fields where this said horse was to attend him to make his escape so soon as the Parlament-house was blowen up It was likewise contrived that the said Mr. Pickering noted for a Puritan should be that very morning murthered in his bed and secretly conveyed away As also that Faux himself should have been murthered in St. Georges-fields and there so mangled and cut in pieces as that it might not be discovered who he was Whereupon it was to be bruited abroad that the Puritans had blown up the Parliament-house And the better to make the world beleeve so there was Mr. Pickering with his horse ready to make an escape but that God stirred up some who seeing the hainousnesse of the fact and he ready to escape by flight in detestation of so horrible a deed fell upon him and killed him and so had hackt him in pieces And yet to make it to be more apparant to be so indeed there was his horse found also which was of speciall speed and swiftnesse to carry him away and upon this rumour as massacre should have gone thorow the whole Kingdome upon the Puritans But when this plot thus contrived was confest by some of the Conspiratours and Faux in the Tower was made acquainted with it who had been born in hand to be bountifully rewarded for that his service in the Catholike cause when he saw how his ruine was contrived he also thereupon confessed freely all that he knew touching that horrid and hideous conspiracie which before all the torture of the rack could not force him to The truth of all this is attested by Mr. William Perkins an eminent Christian and Citizen of London who had it from the mouth of Mr. Clement Cotton which I could not but here insert as coming to my minde and Pen on the very day whereon 46. years since it should have been acted when my self was but four yeers of age and it being the utmost that I can remember but if ever I forget let my right hand forger her cunning Remember O Lord these children of Edom Psal 134.5 7 8. c. these Romish Edomites Esauites Jesuites who said Rase it Rase it even to the foundation O daughter of Babylon c. The Rabbines call the Romists Edomites they interpret the mount of Esau Obad. ver 21. to be meant of Rome and well they may for their blood-guiltinesse for which they are hated of God Psal 5.6 Who cannot but remember 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that their sins as a cart-rope have reached up to heaven Rev 18.5 there having been a concatenation or a continued series of them as the Greek there imports and as some here interpret blood touching blood according to Esay 1.15 Your hands are full of blood And Chap. 4.4 The filth of the daughter of Zion and the blood of Jerusalem This sence the Chaldee Paraphrase maketh The Septuagint with their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mingle blood with blood seem to understand it of incestuous matches and mixtures forbidden Levit. 18.6 and yet avowed by David George and his disciples and practised in the Court of Spain by Papall dispensation Verse 3. Therefore shall the land mourn Here the Lord proceeds to give sentence and it is dreadfull indeed Lugebit terra languebit incola c. You will not mourn therefore your land shall the ugly face of your sin shall appear in the miserable desolation of your Countrey There is no truth mercy or knowledge of God in your land which even groans under your burden the axeltree thereof being ready to break therefore it shall be eased of you by my sore and great and strong sword which shall soon make work amongst you and lay all wast And as Gods red horse of warre is followed by the black horse of famine and that blace one by the pale horse of pestilence Rev. 6.4 5 8. so shall it be here As by swearing and lying c. you have broke out so shall my whole wrath break out upon you as mighty torrent As blood hath touched blood so punishment shall follow hard upon sin for these two are knit together with chains of Adamant saith the Poet. if thou do evil sin lies at the door saith God Gen. 4.7 that is supplicium imminet idque proximum praesentissimum saith Junius there Evil shall hunt the wicked man to destroy him his sin shall find him out as a blood-hound and haunt him as an hell-hag Where iniquity breaks-fast calamity will be sure to dine to sup where it dines and to lodge where it sups No sooner had man sinned but the earth was cursed for his sake Gen. 3.17
for the recovery of his lost wits The Grand Sign Serag pag. 186. he stretcht out his hand with scorners He that is the king forgetting his kingly dignity authority and gravity for there is a decorum to be observed in every calling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by great ones especially stretcht out his hand as a companion and copesmate as an hail-fellow-well-met as they say prostituting his regal authority to every scoundrel that would pledge him or at least giving them his hand to kisse which Job saith God will not do Chap. 8.20 with scorners Those worst of men Psal 1.1 those Pests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Septuagint here render it those incorrigible persons as they translate the word Prov. 20.1 where also it is fitly said that wine is a mocker because it maketh men mockers Hence that of David with hypocriticall mockers at feasts they gnashed upon me with their teeth Psal 35.16 And that holy jealousie of Job for his children lest while they were feasting and merry-making they should curse God or mock at men Tarnou Tales enim evadunt qui strenuè helluantur It is ordinary with such as are full gorged with good chear and throughly heated with wine to set their mouths against heaven and to license their tongues to walk through the earth Psal 73.9 they have a flout to fling and a fooles bolt to shoot at their betters by many degrees yea though they be kings that do it as here if they stretch out their hands with scorners and jear at the power and profession of Godlinesse they are no better then base fellowes as great Antiochus is called Dan. 11.21 and as Kimchi upon this text noteth from his Father that those that at the beginning of the feast or compotation were here called Princes are afterwards when they fell to quaffing and flowting called in contempt scoffers scorners Polanus others by stretching out the hand understand ad aequales haustus potare c. a drinking share and share like with every base companion till drunk they became despicable Nempe vbi neque mens neque pes suumfacit officium The Greeks when they meet at feasts or banquets drink small draughts at first which by degrees they increase till they come to the height of intemperancy Hence Graecari and as merry as a Greek How much better those Spartans of whom the Poet Quinetiam Spartae mos est laudabilis ille Vt bibat arbitrio pocula quisque suo How much better the Persians in Esthers time Chap. 1.8 the drinking was according to the law none did compel c. And what a drunken beast was Domitius the father of Nero Sueton. who slew Liberius an honest Roman because he refused to take up his cups as he commanded him The Carthag inians made a law that none of their Magistrates during their office should drink any wine Romulus being invited to a feast would not drink much Gell. lib. 11. cap. 14. quia postridie negotium haberet because he had publike businesse to dispatch on the morrow Ahashuerosh drinking more freely on the first day of the feast Esth 1.5 10. became so frollick that in his mirth he forgat what was convenient and guided by his passions sent for Vasthi Vers 6. For they have made ready their hearts like an oven As an oven red hot is ready to bake whatsoever is cast into it so are wicked mens hearts heated from hell Ad male cogitandum Pagnin ad pessima facinora Tigur prepared for any evil purpose or practise that the devil shall suggest but especially to lie in wait for blood and to hunt every man his brother with a net Mic. 7.2 David complains of some that lay in wait for his soul Psal 59.3 that satanically hated him Psal 38.20 and 7.13 and 109.4 6 20 29. that sought his soul to destroy it not his life onely but his soul too as that monster of Millain did that made his adversary first forswear Christ in hope of life and then stabbing him to the heart said Bodin de Rep. Now go thy wayes soul and body to the devil and as the Papists dealt by John Husse and Hierome of Prague to whom they denied a confessour which he required after the manner of those times to fit him for heaven and for John Husse Act. Mon. after they had burnt him how despitefully did they beat his heart which was left untoucht by the fire with their staves Besides that the Bishops when they put the tripple crown of paper painted with ugly devils on it on his head they said Now we commit thy soul to the devil Did not these mens hearts burn like an oven with hellish rage and cruelty their baker sleepeth all the night Concoquens illa scilicet corda so Vatablus He that concocteth or worketh their hearts that is the devil as some interpret it or evil-concupiscence as others Tota nocte protrahitur furor eorum so the Chaldee their rage is deferred or drawn out to the length all night long till in the morning i. e. at a convenient season it break out and bestirs it self A metaphor from a baker who casting fire into the oven with good store of lasting fuel lets it burn all night and sleeps securely as knowing that he shall find it through hot in the morning Those scorners in the former verse by being over-familiar with their drunken king come not onely to slight him for his base behaviours but also to conspire against him and to plot his death wherein their heart is the oven ambition the fire treason the flame of that fire Satan that old manslayer the baker who though he make as if he slept all night yet by morning he hath set his agents the traitours awork either by secret treacheries or open seditions to do as in the next verse and as is to be seen 2 Kin. 15. Vers 7. Dedit hac contagio labem Et dabit in plures Juven Sat. 2. They are all hot as an oven That none might post it off to others all are accused of this mad desire to do mischief as all the Sodomites full and whole young and old came cluttering about Lots house Gen. 19.4 and have devoured their Judges all their Kings are fallen c. Scil. being slain with the sword of those that succeeded them in the throne as may be read 2 Kin. 15.8 9 c. and as it was in the Roman State where all or most of the Cesars till Constantine died unnatural deaths Neither was it much better here in England during the difference between the two houses of York and Lancaster wherein were slain fourscore Princes of the blood-royal Dan. hist 249. This is the fruit of sin Prov. 28.2 For the transgression of a land many are the Princes thereof either many at once as once here in the heptarchy or many ejecting and succeeding one another to the great calamity and utter undoing of
hedge-fruits how should he say of such clusters of Gomorrah Destroy it not for there is a blessing in it The good soul as she bears all her fruit in Christ Ieh 15.2 so she keeps all her fruit for him Cant. 7.13 Es 65.8 and cries out Propter te Domine propter te As all his springs are in her so all she has and is is for him and if she had more and better she could beteem it him Hence it is that when he comes into his garden upon her invitation Cant. 4.16 to eat his pleasant fruits he gathereth his myrrhe with his spice he eateth his honey with his hony-comb as it were crust and crumb together Chap. 5.1 He takes in good part the better and worse-performed services he passeth by failings in the manner where the heart is upright for the main wicked men present also some kind of fruit as the oak bears some kind of apples and acorns but they are not mans meat swine indeed will haunch them up so the devil likes well enough of these self-fruits but they make not to Gods palat Delicata res est Spiritus Dei our oaken apples will not down with him Self must be strained out and God set up Tertull. that ye may be called Trees of righteousnesse the planting of the Lord that he alone may be glorified Esay 61.3 being filled with the fruits of righteonsnesse which are by Jesus Christ unto the glory and praise of God Phil. 1.11 according to the multitude of his fruit he hath increased the altars Juxta ubertatem exuberant simulachris saith the Vulgar elegantly but yet short of the Original where there is a dainty Agnomination and a double Polyptôton For the sence the Prophet as he had accused Israel of emptinesse and selfishnesse so hee doth here of unthankfulnesse in abusing Gods plenty to the promoting of idolatry as if God had hired them to be wicked See the like before chap. 2.8 with the Note and consider how far against the ingenuity of a Christian it is to bee least for God when he hath most from him when his own turn is served then to turn his back from the Authour of all his good to do as the Moon that gettest furthest off the Sun when she is fullest of his light according to the goodnesse of his land Idolaters desire to be where there are good lands fruitfull fields that they may lavish upon their Mawmets that they may so beautifie or as the Hebrew word here is bonifie their images as Jezebel did her head with tires and brave dresses 2 King 9.30 Their sorrows shall be multiplied that hasten after another God or that endow another God and give gifts to him as that Text may be rendred Psal 16.4 What excessive cost the superstitious papists bestow upon their idols or images which are one and the same as we see here and especially upon their â—ady of Loretto the Jesuite Tursellinus hath set forth to the world And why they so much desire and endeavour to recover England praying for it as is to be seen written on the gates of their Colledges Jesu Jesu converte Angliam fiat fiat the reason is evident it is a good land and would easily yeeld them goodly images stately altars c. England was wont to be called the Popes asse and his puteus inexhaustus his pit of treasure that could never be drawn dry he was wont to say that he could never want money so long as hee could hold a pen in his fingers to write to England He received here-hence yearly Job Manl. loc com p. 492. above nine tunne of gold Now according to what they received they expended upon their images What a shame is it then for true worshippers that there is no proportion between their increases for God and their encreases from God that those that are rich in this world 1 Tim 6.17 18. are not rich in good works that they lay not by for pious and charitable uses according as God hath blessed them 1 Cor. 16.2 but that they should be the richer the harder as children that have their mouthes full and both hands full yet will part with none but spill it rather It is observed of men that grow very far that they have so much the lesse blood And so the fatter many men are in their estates the lesse blood life and spirits they have for God Verse 2. Their heart is divided sc From God whose soul therefore is justly disjoynted from them Ier. 6.8 They professed to worship the true God and yet they transferred the honour due to him alone upon dumb-idols they halted between two and would needs serve two Lords but God would none of that Be the gods of the Heathen good-fellows saith One the true God is a jealous God and will not part stakes with another The double-minded man is not for his service for he will be served truely that there be no halting and totally that there be no halving Good therefore and worthy of all acceptation is the counsell of St. Iames to such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 4.8 Cleanse your hands ye sinners and purifie your hearts ye double-minded or ye cloven-hearted Out with the corruption that cleaveth to your hearts and then there will be a constancy and evennesse in your mindes mouthes and manners which is absolutely necessary to such as draw nigh to God in holy duties and the contrary abominable Esay 29.13 Now shall they be found faulty Sinners against their own souls procurers of their own ruth and ruine And this they shall so clearly be convinced of as afflictiâ— dat intellectum smart makes wit that they shall cry out with Josephs brethren We are verily guilty Gen. 42.21 and conscience awakened shall answer as Reuben in the next verse Spake I not unto you saying Do not sin O do not this abominable thing and yee would not hear Did not the Prophets foretell you what would be the fruit of your idolatries did they not even slit up your hearts with the sacrificing knife of Gods word sharper then any two-edâ—â—d sword and lay all your evil thoughts naked and open 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dissected quartered and cleft in the back-bone as the Apostles word signifieth Heb. 4.13 but ye would not then be convinced of all and falling down upon your face worship God as 1 Cor. 14.24 25 Now you are found faulty or guilty and cry peccavi or now you are that is shortly ye shall be wasted and desolated as some render it or now shall they die Interibunt so the Vulgar shall they perish how should they do otherwise whose heart that seat of life is cut in twain and whom the jealous and just God will cut in twain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tearing their souls from their bodies by death Satans slaughter-man and appointing them their portion with hypocrites Matth. 24.51 He shall break down their altars He that is God my God
lips drop sweet smelling myrrhe Cant. 5.13 and 4.16 then also their good name is better then a precious ointment Eccles 7.1 See the Note there when the wicked stink alive and dead Verse 7. They that dwell under his shadow shall return Or shall sit still shall be at rest The Chaldee hath it They shall dwell in the shadow of his Christ See a like promise of refocillation and protection Esay 4.6 Es 25.4 Psal 35.8 The refuge and refreshment of the Church is whole from Christ under the shadow of whose divine grace shhe resteth in her members shaded and sheltred under the hollow of his hand when the blast of the terrible ones is as a storm against the wall Esay 25.4 when indignation is kindled Esay 26.20 and when the Lord cometh out of his place to punish the inhabitants of the land for their iniquity then shall true converts have a chamber of rest a Pella provided them or at least be able to sing Davids Requiem Return to thy rest O my soul hover and cover under Gods wing run to his Name as a tower and be safe Why art thou cast down Prov. 18.10 trust in God trust in an angry God in a killing God as Job beleeve him upon his bare word and that against sense in things invisible and against reason in things incredible This is Faiths triumph and this is the Saints safety They shall revive as the corn and grow as the vine The Seventy and Latine render it They shall live with corn that is they shall have great plenty of all things necessary as Psal 87. and 142.14 But the other reading is better They shall revive as the corn which suffering much from frost hail snow tempest lieth for dead as it were in Winter but at the return of the Sun in Springtide reviveth Joh. 12.24 1 Cor. 15. and yeeldeth a great increase In like sort the Vine when pruned and lopped spreads again and is the more fruitfull So those that are viti vitae inserti set into the true Vine though lopped and harrowed with sore and sharp afflictions yet can truly and triumphantly say As dying and behold we live as chastened and not killed c. Their bodies also by death are not so much rotted as refined 2 Cor. 4. and shall be conformed to Christs most glorious body the standard Phil. 3. ult and the sent thereof as the wine of Lebanon which was noted for the best as Kimchi proves and Athenaeus confirmeth Among the Jews at this day the women when they speak of their dead husbands say His scent or his memoriall is as the wine of Lebanon Verse 8. Ephraim shall say What have I to do c. Heb. Ephraim what have I to do c. This some make to be the speech of God to Ephraim as if Ephraim here were the Vocative case and God were brought in abhorring the motion of parting stakes with idols of sharing his glory with another But because this God never did for what communion hath light with darknesse Christ with Belial and because the Chaldee Paraphrast and from him the best Interpreters supply shall say I take this latter to be the better translation Here then God promiseth first what Ephraim shall do or rather what he by his grace will cause him to do he shall utterly abominate and abandon his idols whereunto his heart had been joyned or glewed chap. 4.17 Secondly what he will thereupon do for Ephraim what speciall favour he will shew him and what a gracious compensation he will make him I have heard him and observed him c. Ephraim now grown penitent shall say See the like ellipsis supplied Esay 5.9 with utmost indignation and aversation with greatest heat of anger and height of hatred shall he utter it See the like 2 Sam. 16.10 2 King 3.13 Matth. 8.29 What have I to do any more with idols Or sorrows or buggs those Balaams-blocks those mawmets and monuments of idolatry those images of jealousie that provoke to jealousie Ezek. 8.3 those dunghill-deities that can produce no good hear no prayers work no deliverance bring nothing but evil and anguish to us What then should we rather do then pollute those images that we had perfumed cast them away with detestation as a menstruous clout and say unto them Get ye hence Esay 30.22 Then will God soon say I have heard him thus bemoaning and befooling himself God hath a quick ear in such a case He hath also an eye open to the supplications of his servants in all that they call upon him for Jer. 31.18 as Solomon telleth us 1 King 8.52 I have observed him Or fixed mine eyes upon him with a most vigilant care and criticall inspection It would be wide with Gods Ephraims and they would want many things if he should not see as well as hear if he should not seriously Ephes 3.20 and sollicitously consider and care for them above all that they ask or think and without any monitour aid and accommodate them He is oft-times better to them then their prayers for why The eyes of the Lord are upon the righteous as well as his ears are open to their cry Psal 34.15 The Vulgar Latine rendreth it Dirigam eum I will direct him as a Tutour and Gardian doth his Pupil his Orphan See verse 3. He will also protect him that nothing may be wanting to his happinesse I am like a green firre tree green all the yeer about and of so large branches and broad leaves thick set that neither Sun nor rain can easily come at the wearied passenger reposing himself under them And whereas Ephraim might say Here 's repose but where shall I have repast It is added In me is thy fruit found q. d. The sir-tree is indeed green and shady but withall barren it bears no fruit either ad esum or ad usum It boweth it self down to the earth so that a man may easily lay hold upon the branches saith Rabbi David and other Hebrews But what shall he get by that more then a green bowre a refuge from the storm a shadow from the heat c As an Ancient speaking of Ahab describeth him sitting in his ivory Palace in Samaria in the time of the three yeers famine He had every thing else but wanted bread So Ephraim here hath shade but can he live by that what shall he do for food He shall not want for that saith God-Alsufficient for From me is thy fruit found Praestò est so some render it Here it is ready and mouth-meet Polan Tremel Tarnou Tine Deo omnis copia est egestas Bern. yea satis est so others render it it is enough of it satisfactory and proportionable to thy necessity Yea I would thou shouldst know that what fruit soever thou hast or shalt bear as an Olive or Vine verse 6. and 7. it is found in me proceeds from me the root of the matter is in me as Job speaketh in another case Verse
might make the people the more sensible There is nothing in the world more stupid and more stubborn then a drunkard Of such it is that that saying of an Ancient is often verified Ablatus est à peccantibus timor ne possit esse cautela Feare is taken away from offendours that there should be no caution against it Here therefore let the words of the wise be as goads and as nailes fastened by the Masters of the assemblies Let them so preach with Peter that their hearers may be prickt at heart Act. 2 37. may be galled and sawed as it were Act. 7.54 may startle and tremble as Act. 24.25 may awaken out of that dead lathergy 2 Tim. 2.26 whereinto Satan hath cast them and recover out of his snare who are taken captive by him at his pleasure True it is we can hardly get men to believe that hell is so hot or sin so heavie or the devill so black or God so unmerciful as the Preachers make him The Lion say they is not so terrible as he is painted nor is our case so dangerous as is born us in hand Sed nos pergamus exaggerare saith Pareus here Let Gods Ministers lay load upon mens sins and set forth to the full the miseries that will fall upon them The Prophets did so for temporal as here most graphically and to the life shall not we much more for eternal punishments Oh saith One that I could get words to gore your very hearts with smarting pain that this doctrine might be written in your flesh and barked my fig-tree Take away the bark from the tree and the sap can never find the way to the boughes These Vermine had barked the trees with their teeth cast the bark out of their mouths upon the ground and made the branches naked and all white as froth so that the drunkards deprived of their sweet draughts were brought ad efflationem animae as the Calde here expoundeth Chetsephah to an yielding up of the ghost yea ad laqueum restim as the Latines to the very halter Verse 8. Lament like a Virgin Our Prophet hath done with his drunkards and now applyeth himself to the soberer sort whom also he calleth to deep and downright mourning in this case of common calamity there being not any so innocent and holy but had some hand if not upon the greater cart-ropes yet surely upon the smaller cords that drew down dearth and judgment upon the land lament therefore like a Virgin betrothed but bereft of her espoused husband before she was married to him So Piscator Others understand it of her that lately a virgin but now new-married passionately loved her husband and bitterly bewaileth his death which some young women have taken so grievously that they have refused to live any longer but have chosen to put an end to their life and grief together as historians testify girded with Sackcloth Sacco non serico with mourning weeds as a testimony of help to your humiliation The dead we see may be lawfully lamented indeed it is one of the dues of the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justa defunctorum It is fit that the body when sown in corruption should be watered by the tears of those that plant it in the earth Only we must not mourn in this case as heathens Without hope 1 Thes 4.13 Our grief must not be excessive either for measure or continuance Neither must we mourn so much for our friends departed as for our sins against God In the former case baldness is forbidden in the later it is required Isa 22.12 And Zach. 12.10.11.13 One poor woman weeping over Christ shall be as deeply affected as all the people were in that unspeakable losse of their good king Josiah at Hadadrimmon in the vally of Megiddo where Jeremiah lamented and all the singing men and singing women spake of Josiah in their lamentation and made them an ordinance c. 2 Chron. 35.24.25 Verse 9. The meat-offering and the drink-offering is cut off Periit libatio oblatio This was the godly mans greatest grief that there wanted matter of testifying their thankfulness to God in his commanded worships and that God was so deeply displeased as that he had deprived Himself and his Ministers of the due allowance so that they also mourned and could not chreefully execute their office for lack of maintenance for they were not of the Camelion-kind Verse 10. The field is wasted the land mourneth The sacrifices are not only cut off for present but little hopes left for the future for the field that common store-house that horreum unde hauriatur is wasted Shuddad Sadeh there is an elegant allusion in the Original as in the following words a Prosopopoeia not inferiour to those of the Poets as Luther and Vatablus here note The land mourneth By an ordinary Metaphor among the Hebrewes those things are said to mourn that are wasted defolated corrupted and changed for the worse Lam. 2.8 the rampart and the wall are said to lament Plutarch and to languish together When Ephestion died Alexander not only clypped his horses and mules hair but plucked down also the battlements of the walles of the city because it should appear that the walls and ramparts did mourn for his death So Esay 24.7 The new wine mourneth the vine languisheth all the merry-hearted do sigh It is fit that if the land mourn and faile of her increase men should much more mourn and be moved with a sense of their sins the cause of such calamities The earth lies under a curse of barrennesse at its best Gen. 3.17 and was never so beautiful and cheerfull since the Fall of Adam At this day it lyeth bed-rid as it were waiting for the comming of the Son of God that it may be delivered from the bondage of corruption Rom. 8.20 But in times of dearth it seemeth to mourn more then ordinary yea to blush and bleed the new wine is dried up Or is abashed as loth to look men in the face because not answerable to their expectation See Esay 33.9 the oyl languisheth Or is sick Corn wine and oyle are the maine supports of mans life all 's gone Verse 11. Be ye ashamed O ye husbandmen This Repetition of his former exhortation is not needlesse for man is a stout and stubborn creature neither goeth any thing more against the hair and the heart with him then to come downward and to be so soundly sensible of Gods judgements as seriously to repent Hence St. James his extraordinary importunity in pressing this most needfull but much neglected duty chap. 4.9 10. He knew so did our Prophet that this work must be done or else men are undone Hence that heap of words Seâ—â—ca Nunquam satis dioitur quod nunquam satis discitur That can never be too much taught that is never enough learned Verse 12. The Vine is dried up and the Figtree languisheth God cutteth you short of all things both
an old Canon Turk hist. fol. 777. that our fasts should continue usque dum stellae in coelo appareant till the starrs appear in the sky The very Turks in their solemn fasts eate nothing all the day till night yea so precise they are that upon their fasting dayes they will not so much as wash their mouths with water till the starrs appear whith maketh their fasts especially in the Summer when the dayes be long and hot to be unto them very tedious Christians hold and teach that nature is by fasting to be chastised and not disabled for service and that such as cannot fast so long but they shall either indanger health or be unfitted for the spiritual duties of the day may eat provided that they abuse not this liberty to the satisfying of the flesh Coloss 2.23 1 Tim. 5.23 call a solemn assembly See chap. 1.14 with the Note Verse 16. Gather the people Sanctifie the Congregation c. Let the Priests Gods ministers see to it that the people come together and for the better too as much as in them lies For they are to the people in place of watchmen of Centinels of Embassadors and in Christs own stead who seemes to say unto them as Psal 50.5 Gather my saints together unto me those that have made a Covenant with me by sacrifice that they may meet me with intreaties of peace disarme mine indignation conceived against them and quench the flame thereof with their tears not quench the spirit in their teachers by their crossenesse and backwardnesse to businesse of this nature assemble the Elders Whether for age as Iob. 15.10 or for place of authority as Iosh 7.6 1 Sam. 15.30 Ruth 4.4 These must be chief doers and most forward at fasts as was Joshuah Jehosapat the King of Niniveh Ezra c. For 1 they are most guilty in regard of their years and their office which either addeth two wings to their sins viz. Example and Scandal whereby facilè volant non facilè violant they sore much higher and fly much further 2 Their presence counsel and countenance may be a great furtherance to the work See Ezek. 46.10 The Prince in the middest of the people when they go in shall go in and when they goe forth shall go forth A Lapide saith A Lapide in locum that the Elder sort are to meet because they are least lustfull and more prayerfull It should be so I confesse but how many old goats are there abroad that even hang over hell which gapeth for them and as the canker soonest entreth into the white rose so doth corruption easily creep into the white head He was a rare old man of whom we read that being tempted to sin said Nay least he should stain his white head Gather the children and those that suck the brests For they are church-members and to them also pertain the publike dangers and calamities out of which times and cases children and Novices are not to be tied to these austerities of religion as our Saviour sheweth Mat. 9.17 as little as new wine is to be put into old vesels Add hereunto that the parents might by the sight of their poor children subject to Gods wrath by their default Eph. 2.3 Rom. 5.12 be brought to a further sense of their own sinfulnesse and moved by their cryes and laments ut ferventius orent plâ—rent to cry and pray more earnestly Let the bridegroom go forth of his chamber The new-married-man was by the law allowed to cheare up his wife Deut. 24.5 and therefore exempted from warfare and other publike imployments abroad Deut. 20.7 and the wedding-day is called the day of the rejoycing of a mans heart Cant. 3.11 They were wont to have a week of feasting at such times Gen. 29.27 Fulfill her week sc of banquet and bride-ale as they call it And it is noted as an absurd thing in Sampsons wife Judg. 14.17 that she wept all the seven dayes of such a feast when mirth was so much in season But is it a time for men to hang their hearts upon the merry pin when God calles them to hang up their Harps upon the Willow-trees when the sword is sharpened to make a sore slaughter when it is fourbished and glittereth and contemneth the rod i. e. lesser and lighter judgements that usually fore-run it should wee then make mirth Ezek. 21.10 Should men eat and drink and marry and be merry when to morrow they may look to die and are already stumbling in the valley of the shadow of death Such a thing the old world may do buried in security and to be shortly therefore buried in one universall grave of waters But holy Noah was vexed at it and Ambrose thinks not without reason that during the time of the deluge all the while that he was in the Ark hee came as little at his wife as Vriah did while the Ark and Judah and Israel abode in Tents and Joab and the Hoste encamped in the fields 2 Sam. 11.11 Nehemiah though a great Courtier Neh. 2.2 3. and the Kings Cup-bearer could not but be sad when it went ill with the Church all comforts then were but Ichabods to him hee had no joy of them Sorrow at such a time is better then laughter for by the sadnesse of the countenance the heart is made better Eccles 7.3 The mad world is a perfect stranger to the truth of this sacred Position as having so far banished sadnesse that they are profest enemies to seriousnesse and stick not to light a candle at the devil as they say for sinfull lightsomnesse But wo be to such mad Mirth-mongers saith our Saviour Luke 6.25 and after him St. James chap. 5.1 5. and before them both the Prophet Esay chap. 22.12 13 14. and the Prophet Amos chap. 6.4 5 6. What so lawfull as the use of the marriage-bed Heb. 13.4 and for whom more lawfull then for the bride-groom and bride Yet in a common calamity and in a day of restraint as a fast-day is called Joel 2.15 married couples must abstain 1 Cor. 7.5 where the Apostle speaketh of a publike fast as Peter Martyr observeth Pet. Mar. in loc Hence Zech. 8.19 they separated themselves at such a time And it is spoken of as a foul sinne Esay 58.3 behold in the day of your fast ye finde pleasure All sensuall delights though never so lawfull at other times must bee then suspended and laid aside As musick mirth perfumes Dan. 6.18 brave apparrell Exod. 33.4 c. all ornaments of the body soft-lying 2 Sam 12.16 all cheerfulnesse and outward joy Iudg. 20.26 1 Sam. 7.8 The Roman Censor punished one that shewed himself out of a window Liv. with a garland upon his head in the time of the second Punick war Verse 17. Let the Priests the Ministers of the Lord Let not them be either dull Psal 103. Rev. 22. or dumb as Popish Masse-priests with their dumb-shews at divine Service but as
against such and took the same liberty to rebuke them that they did to commit them these were hated cane pejus angue worse then any toad Thus Ahab hated Micaiah the Sodomites Lot the Jewes Jeremy their successors Christ the Baptist Steven Paul c. Melch. Adam thus those of Geneva hated Farellus their faithfull minister tryed him for his life banished him out of their territories Thus afterwards some of them hated Calvin calling him Cain yea calling their dogs Calvin in derision and detestation of him And thus Bishop Ridly lamenting the state of England even of thy greatest Magistrates saith He some the Kings highnesse excepted evermore unkindly and ungently against those that went about most busily and wholesomely to cure their sore backs spurned privily and would not spare to speak evill of them even to the Prince himself and yet would they toward the same preachers outwardly beare a jolly countenance and faire face As for Latimer Lever Bradford Knox their tongues were so sharp they ripped in so deep in their galled backs to have purged them no doubt of their filthy matter Act Man fol. 1616. that was festered in their hearts of insatiable covetousnesse of filthy carnallity and voluptuousnesse of intollerable ambition and pride of ungodly lothsomenesse to heare poore mens cases and to heare Gods word And these men of all others these Magistrates then could never abide c. Thus He and much more to the same purpose They were then sick of a Noli me tangere and so alasse they are still How few Vespasians to be found of whom Quintilian testifieth that he was patientissimus veri One that would patiently heare the naked truth of things not toothlesse truths onely but such as touched to the quick How few Davids that loved Nathan the better ever after for dealing so plainly and faithfull with him and made him of his cabbinet-councell How few Q. Elisabeths who called oft for her Deering by whom she was barely told of her faults though the Bishops those Court-parasites would never suffer him to preach more before her The Q. of Navarre would not harken to such ministers as disliked that fatall French match that gave opportunity afterwards to the Parisian Massacre in regard of the diversity of religions Epitom hist Gallic but inclined rather to those that smoothed her up and told her that it would lay the foundation of a lasting and most happy peace And generally of those French Reformed churches it was observed that for some yeares before that bloody massacre they affected a frothy flashy kind of Preaching and cared not for that that came home to the conscience See my common place of Admonition and they abhorr him that speaketh uprightly Auget orationem saith Drusius The Prophet groweth in his expression of their wickednesse for to abhorr is more then to hate See Prov. 6.16 Serpens si serpentem comederit fit draco Hatred as they say of the Crocodile groweth as long as it liveth Sin is of an encroaching nature If a Serpent devoure a Serpent saith the Proverbe he becommeth a Dragon Hatred of the truth as runner the elder it is the stronger the Pharisees for instance who did not onely inwardly swell and boil with hellish hatred of Christ his works and doctrine but also outwardly belched out against him the basest blasphemies and in their pertinacious working constantly persecuted him even to the most reproachfull death of the crosse This is merces mundi the worlds wages to Gods faithfull witnesses They make a man an offender for a word yea for speaking uprightly and lay a snare for him that reproveth in the gate and turn aside the just for a thing of nought Esay 29.21 An expectas ut Quintilianus ametur said He Dost thou think that plain-dealing Quintilian should be loved It is not likely To preach saith Luther the truth which is according to godlinesse is nothing else but to derive the rage of the whole world upon a mans self Verse 11. Forasmuch therefore as your treading is upon the poor Panting after the dust of the earth on the head of the poor Chap. 2.7 See there and Psal 109.16 Some render Ye fire the poor others ye plunder them so the Chaldee and Hierom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Seventy have it Ye smite them with fists But better Ye foot it upon them and make them sell their commodities under-foot as we phrase it to pay your heavy taxes and satisfie your greedy covetousnesse and ye take from him burdens of wheat Heb. the finest wheat and best winnowed these ye force him to make money of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for your use glad to feed upon the offall-wheat himself Ye have built houses of hâ—wen stone squared and polished Domos rasiles politas Sept thinking to flourish and frollick but the screech-owls of wo crying aloud from the stones out of those walls shall marre your mirth Hab. 2.11 but ye shall not dwell in them For either ye shall be prevented by death and sent to dwell with devils or be carried away captive and a stranger possesse your new-buildings Deut. 28.30 Ye have planted pleasant vineyards As He in the History that having a cup of new-wine in his hand expressed out of the grapes of his new-planted vineyard was set upon and slaine by a wild-boar before he could drink it and gave occasion to that proverb Erasm Adag Multa cadunt inter caelicem supremaque labra Many things fall betwixt the cup and the lip betwixt the chin and the chalice Hereunto agreeth that story in Mr. Burroughs upon Hosea Burr on Hos 1. pag. 379. I had saith he certain information from a reverend Minister that in his own town there was a wretched worldling who had a great crop of corn A good honest neighbour of his walking by his field saith Neighbour you have a very fine crop of corn if God blesse it yea saith he I will have a good crop speaking contemptuously and before he could come to get it into the barn it was so blasted that the corn of the whole crop was not worth sixe pence God hath many wayes to defeat the wicked mans expectation and the hope of unjust men perisheth Prov. 11.7 Etiam spes valentissima perit so some render that text he shall die or miscarry in the very height of his hopes and expectations Verse 12. For I know your manifold transgressions and your mighty sinnes I know them and can easily set them in an order before your eyes Psal 50.21 bring them out as they did the vessells of the Sanctuary by number and by weight Ezra 8.34 make you answer for all with flames about your ears lay open your many transgressions and mighty sinnes Fortia peccata The Hebrew hath it your bony or big-boned sinnes huge hainous and monstrous capable of all manner of aggravations All these I know saith God they are all in Print in heaven
make beleeve Where is the promise of his comming Let him make speed and hasten his work Esay 5.19 Jer. 17.15 that we may see it Let him increase his army and come down Judg. 9.29 Such jearing and daring spirits there are still abroad But do they provoke the Lord to anger are they stronger then he The great and terrible day of the Lord will come time enough to their cost they need not accelerate it Can they stand to his triall Job 26.14 or abide the thunder of his power to what end is it for you when God shall answer you as he did a far better man out of the whirlewind and say Job 38.2 3. 1 Pet. 4.18 Who is this that darkneth counsel by words without knowledge Gird up now thy loynes like a man c. Where then shall the ungodly and the wicked appeare what hils will they call upon to fall on them when the elements shall fall upon them like scalding lead or burning bell-mettall and yet all this be but the beginning of their sorrowes Now therefore be not ye mockers lest your bands be made strong Esay 28.22 God can easily hamper you if he once take you in hand the day of the Lord is darknesse and not light No interchange of light an evill an onely evill without mixture of mercy Ezech. 7.5 a black and dismal day of one mischief upon another in a continued series Affliction shall not rise up the second time Nah. 1.9 but ye shall totally and finally be destroyed wrath shall come upon you to the utmost 2 Thes 2. This is illustrated in the next verse by an apt Similitude Verse 19. As if a man did sly from a lion c. And so by running from his death should run to it by seeking to shun the shelves should split against a rock Incidit in Scyllam c. Alsted Chronol pag. 480. as Nicodemus Frischline that famous Poet Orator and Philosopher endevouring to escape out of close prison by casting himself out at a window the rope broke and he perished by falling headlong upon a rock So fareth it with those that feare not God Aliud ex alio malum One mischief treadeth on the heeles of another as Iobs messengers The clouds returne after the raine Eccle. 12.2 as in April-weather one showre is unburthened another is brewed and deep calleth upon deep at the noise of the water-spouts Psal 42.7 Evill shall hunt the violent man to destroy him Psal 140.11 your sins shall find out out as a blood-hound Num. 32.23 as it did that Popish Priest in London who having escaped the fall of Black-friers Anno. 1623. where Drury had his braines knockt out of his head together with his sermon and taking water with a purpose to saile into Flanders was cast away together with some others under London-bridge Jac. Revius de vit Pontif. 312. the boat being overturned And as Philip the second King of Spaine who going from the Low-countries into Spaine by sea fell into a storme in which almost all the Fleet was wracked his housholdstuff of very great valve lost and himself hardly escaped Hist of Counc of Trent 417. He said he was delivered by the singular providence of God to root out Lutheranisme which he presently began to do But the hand of God was upon him in an extraordinary manner Caros Scribonde inflit Princ. cap. 20. for beside the invincible Armado here defeated to his great heart-break for his pretended patience was but as the fever called Epialis wherein men are cold without but hot as fire within he fell into that most lothsome lowsy disease called Phthiriasis whereof at length he dyed and a Beare met him A Beare robbed of her whelpes which she licketh into forme and loveth above measure is a very fierce and fell creature To meet her in such a rage is to meet death in the very face and yet that danger may be sooner shifted and shunned then the heavy wrath of God avoyded or averted without true and timely repentance there is no way to run from him but by running penitently to him as in a tempest at Sea it is very dangerous to strike to the shore the safest way is to have sea-room and to keep in the Maine still or went into the house To shelter himself from the Beare as every creature in danger runneth to its harbour Prov. 30.26 Psal 104.18 and leaned his hand on the walles As being breathlesse in running and glad to stay himself on what he can next lay hold on Man like the vine must have somewhat to leane on if it be but a broken reed or bulging wall Psal 62.3 he shifts and sharks in every by-corner for comfort as the Papists stung by the Friers sermons do by pardons and pennances Prov. 23.32 which are but palliate cures for a serpent bites them the guilt of sin abiding biteth like a serpent and stingeth like an adder Verse 20. Shall not the day of the Lord be darknesse c. q. d. How say ye now when thus beset with mischief on all hands such as ye can neither avoyd nor abide must ye not needes subscribe to the truth of what I said verse 18. and do here againe repeate that you may the better observe it with greater emphasis and earnestnesse you shall not have the least glimmering of comfort ease direction or good counsel To what end then should you desire this dreadfull day of the Lord Are you in hast to be undone Verse 21. I hate I despise your feast-dayes wherewith ye think to stop my mouth and to make me your debter saying as that Romane Emperour when his enemy came against him Non sic Deos coluimus ut ille nos vinceret we have not so served the Gods that they should serve us no better then to give the enemy the better of us The feast-dayes Antonin Philosoph refer Vulcat Gallic in Avidio Cassio Jer. 32.35 and solemne assemblies you so much bind upon are yours and not mine I never commanded them viz as you now use them neither came they ever into my mind So farr am I therefore from accepting your sacrifices as that I hate I despise I will not smell an elegant Asyndeton importing Gods utter distaste of what they did The sacrifice of the wicked is abomination how much more when he bringeth it with a wicked mind Prov. 21.27 and assuring a sudden vengeance as in that quick and smart passage Go preach baptise He that beleeveth not shall be damned Mark 16.16 Will-worship and out-sidenesse in religion is very odious to the Almighty and stinks worse in his nostrils then any ill vapour from the vilest dunghill doth in ours or as those poisonous smels that ascended up once from the five cities of the plaine and brought down from him a counterpoyson of fire and brimstone Rome also that spirituall Sodom shall be destroyed in like sort with a terrible fire Rev. 17.16 and 18 8 9. for her
so doth Pride disable the soule from doing duty and at last breaks forth into odious deeds abominable to God and Man There are that by Excellency or Glory here understand their glorious Temple and other priviledges wherein they so much gloried See Psal 47.5 But Mercer thinks it rather meant of the ten tribes then of the two whose crown of pride is elsewhere taxed Esay 28.1 Hos 7.10 The pride of Israel testifieth to his face it breaketh out in his forehead as a great master-pock therefore will I deliver up the city with all that is therein Heb. with the fulnesse thereof both persons and things are all forfeited and shall be seized by the enemy be the city of Samaria never so rich a Cargazon so full a Magazine of Men and meanes I will shut them up so the word signifieth after a strait siege into the enemies hand who shall make a spoyle of them Verse 9. And it shall come to passe if there remaine ten men c. that is many as Zech. 8.23 Levit. 26.26 because ten is the utmost of single number q. d. Though a considerable company escape the enemy yet pestilence or some other destruction shall put an end to them they shall dye See this fulfilled 2 King 17.5 In which common calamity what an happynesse had they that belonging to the election of grace could confidently say as Hab. 1 12. Art not thou from everlasting O Lord my God mine holy One Occidere potest non laedere We shall not dye or if we do death may kill us but cannot hurt us O Lord thou hast ordained them for judgement and O mighty God thou hast established them for correction The wicked are killed with death Rev. 2.23 undone by it Hos 2.15 to them it is no other but a trap-dore to hell as to the Saints it is as the valley of Achor a door of hope the very day-break of eternall brightnesse Verse 10. And a mans uncle shall take him up Him that is every one of the ten a fore-mentioned being now dead of the plague shall his uncle or dearest friend take up on his own shoulders for want of the ordinary mercenary officers called by the Latines Vespillones Libitinarii Pollinctores their best friends shall be forced to bury or burn their dead corpses So Seneca in Oedipo portat hunc aeger parens Supremum ad ignem mater hunc amens gerit Properatque ut alium regerat in eundem regum To bring out the bones out of the house for buriall as 1 Sam. 31.15 the flesh being first burnt Bones are a part of a mans body and therefore to be committed to the earth or laid up in a safe place as Iosephs were Exod. 13.19 Iosh 24.32 and with his the rest of the Patriarks doubtlesse Act. 7.16 This is one of the dues of the dead 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In honour of God who made mans body with admirable art Psal 139.5 and as it were by the book verse 14.15 16.2 Next because the dead body was sometime a Temple of the Holy Ghost and an instrument of many holy actions 1 Cor. 3.16 17. and 2 Cor. 6.16 3. because it shall be raised one day and conformed to Christs glorious body the Standard Philip. 2.21 We know saith the same Apostle that when Christ our life shall appeare we shall appeare with him in glory like as in the transfiguration that body of Moses which was hid in the valley of Moab appeared with Christ in the hill of Tabor and shall say unto him that is by the sides of the house To him that burneth the dead as afore that assisteth a mans uncle to interr him The Jewes did not usually burn but bury yet sometimes they did Jer. 34. and 1 Kings 31. and at this time they were forced by the raging pestilence to do it as Hierome here noteth for the preventing of stench and further infection Is there yet any with thee sc left alive or hath death made a clean riddance Or thus Are there yet any more dead corpses which I may carry foorth for the buriall and he shall say No Or And he shall say An end a totall consumption they are all dead and gone A sad verdict then shall he say Hold thy tongue sc beare it patiently Has St. fret not murmure not 't is Gods doing Psal 39.9 Hold thy peace at the presence of the Lord God Zeph. 1.7 for we may not make mention of the Name of the Lord This is vox desperantis the voice of despaire and despondensy and it is as if he had said it is bootlesse to pray for God is set to plague us and will not be pacified Surely there is no hope but we are all Free among the dead like the slaine that lie in the grave whom God remembreth no more Psal 88.5 neither helpeth it us to remember or mention him any more Men under sharp afflictions are apt to think that there is left them neither hope of better nor place of worse as the Church in the Lamentations Others sense it otherwise but to me this seemeth the likeliest Verse 11. For behold the Lord commandeth Calamities and they come the Chaldeans and they are at hand with their battel-axes but it is he that gives them their commission and biddeth them Fall on and he will smite the great house with breaches c i. e. aequo pulsat pede c. he will destroy rich and poor together pale death will knock at both their houses with an even foot as in time of plague earthquake or the like Epidemicall evill The grave is the Congregation house of all living Iob. 30.23 whereinto men chop oft before they think as a man that walks in the snow may into a marle-pit The mortall scyth is master of the royall scepter and it mowes down the lillies of the crown as well as the grass of the field Death is the onely king against whom there is no rising up as Augur phraseth the most absolute predominance Prov. 30.31 it levelleth Lords and Losels and layes all wast breaking down the greater houses and cleaving the lesser with an utter extermination of all Search you therefore search you O nation not desired before the decree come forth c. Zeph. 2.1 2. After-wit here helps not repentance though true may come too late in respect of temporall judgements as in Moses Deut. 1.37 and David 2 Sam. 12.10 Verse 12. Shallhorses runne upon the rock Is it possible they should do so and not first break their hoofs and then their necks will the rider therefore venture there were it not matchlesse madnesse in him will one plow there with oxen Sure he will conceive it too hard a tug and too vain a labour Hierom rendreth it Bubalis with wild-oxen which not accustomed to the yoke are like to make but wilde work where-ever they are plowed with Now as there is no good horse-racing upon a rock nor fit plowing there so neither
riches shall be made a spoil to the souldier Impius haec c. and thou shalt die in a polluted land i. e. In Assyria filled with the uncleannesse of the inhabitants from corner to corner as Canaan was Ezra 9.11 Lev. 26.38 Here thou shalt die for thine abominable idolatries to thy great regret Seldom do such escape the visible vengeance of God as by virulent tongues or violent hands persecute his true Prophets Whether Amos for his boldnesse was first scourged by Amaziah and then wounded to death by his son Vzziah as some will is uncertaine and Israel shall surely though thou wouldst not beleeve it verse 11. CHAP. VIII Verse 1. THus hath the Lord God shewed unto me viz. in this fourth vision whereby for better assurance and to shake them out of their desperate security Israels utter ruine is again foretold by a lively type which is here 1. propounded 2. expounded verse 3 5. that he may run that readeth it and none may fall but with open eyes Hab. 2.2 And behold a basket made up haply in the form of a dog as the word Calub seemeth to import of Summer-fruits Heb. of Summer that is of that which the summer affordeth toward the end of it especially when fruits ripen and even fall into the hand of the gatherer The summer it self hath its denomination from a root that signifieth to awaken Schindler Pagnin because then the fruits and flowers that seemed to be asleep all winter-long do awake as it were and shew themselves Verse 2. Amos what seest thou This the Lord asketh to stir up attention and affection in the Prophet who might haply need as much to be arroused as Zachary in like case did chap. 4.1 with whom it fared as with a drowsie person who though awaked and set to work is ready to sleep at it and I said A basket of Summer-fruit Apples saith Jerome figs say others and why not as well grapes ripened in the Summer-sun-shine Rev. 14.20 19.15 Whereby the Holy Ghost in the Revelation describeth such as are ready ripe for the wine-presse of Gods wrath Nahum compareth them to stubble laid out in the Sun a-drying that it may burn the better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nah. 1.10 The end is come upon my people An elegancy in the Originall beyond Englishing the Latine Interpreters have some of them assayed the like but they fall farre short of it The Old Testament is full of such Agnominations and God seemeth delighted with them See Jer. 1.11 12. 48.2 47.43 44. Lam. 3.47 Amos 5.5 Mic. 1.10 14. Zeph. 2.4 Exod. 2.10 Gen. 3.20 4.1 25. 5.29 17.5 21.5 6 c. There is a pedantique stile and a majestick an effeminate eloquence and a manly This latter is lawfull and may very well become the man of God who yet must not wit-wanton it in weightiest matters but shun those more gay and lighter flashes and flourishes wherewith the emptiest Celles affect to bee most fraught as they who for want of wares in their shops set up painted blocks to fill up vacant shelves as One well expresseth it The end is come upon my people Exitus exitium As the summer is the end of the yeer and the time of ripening fruits so now that this people are ripe for ruine An end is come is come is eome it watcheth for them behold it is come Ezek. 7.6 7. even the precise time and terme of their finall overthrow I will not again passe by them any more See chap. 7.8 God can passe by that is pardon his people better then any other Mic. 7.18 Ephes 6. like as they that are born of God and partake of the Divine nature can bear wrongs best of any compell them to go a mile they 'l be content if it may do good to go two yea as farre as the shoos of the preparation of the Gospel of peace will carry them But as the Saints of God may not be therefore injured which was Iulians jearing cruelty because they are meek so must not God be presumed upon and provoked because he is mercifull There is mercy with him that he may be feared saith the Psalmist for abused mercy turneth into fury and opportunities of grace are oft so headlong that if once past they are irrecoverable Wo be to that people or person to whom God shall say I will not again passe by you any more Verse 3. And the songs of the temple shall be howlings Heb. shall howle shall be turned into the black-santis as they call it cantus in planctum laetitia in lachrymas such as I hate chap. 5.23 and feel it grating mine ears as an harmonia discors there shall bee many dead bodies in every place Either through pestilence or sword Others read it thus In every place it shall bee said Proijce sile Out with them Make no words an earnest Aposiopesis See chap. 6.10 with the Note q. d. Patiently acquiesce in the just judgement of so mighty a God Or throw these dead bodies into pits and say nothing lest we be sequestred as unclean by the law It is no small misery to be under hard and heavy crosses and yet to be forced to dissemble and suppresse them to bite in pain and to disgest grief as horses do their choler by biting on the bridle I was dumb with silence saith David I held my peace even from good that is from just defence but my sorrow was stirred thereby my sore was exulcerate renewed as the Greek there saith and increased Psal 39.2 Give sorrow a vent and it will wear away Verse 4. Hear this ye that swallow up the needy that soop them up as drink our word soop seems to come of the Hebrew Shaaph that would make but a breakfast nay but a bit of them that would swallow them at once down their wide gullets and do for that purpose pant and even faint as well-nigh windlesse after them to devour them Hence they are called Man-eaters Cannibals Psal 14.4 See chap. 2.7 with the Note even to make the poor of the land to fail Heb. the meek of the land Poverty should meeken and tame mens spirits howbeit some are humbled but not humble low but not lowly Those that are both are oft oppressed by the Great Ones of the earth and even devoured as the lesser fish are by the bigger Ye have condemned and killed the just saith St. Iames to the wicked rich men of his time and he doth not resist you chap. 5.6 He onely committeth his cause to him that judgeth righteously 1 Pet. 2.23 and indeed he need do no more then so for God is the poor-mans king as James the fifth of Scotland was termed for his charity yea he is the worlds refuge Awlen Penaugh as the great Turk vaingloriously stileth himself and would have the world to take notice that such poor people as lament to him shall be relieved by him although his ministers fail them or
above an hundred yeers since forsaken it and embraced instead of it partly Mahumetanisme and partly Idolatry and that by the most miserable occasion that might be viz. famine of the word of God for lack of Ministers For as Alvarez hath recorded at his being at the king of Habassia's court Hist Ethiop cap. 37. there were Ambassadours out of Nubia to intreat him for a supply of ministers to instruct their nation and to repair Christianity gone to ruine amongst them but they were rejected Verse 12. And they shall wander from sea to sea Trouble themselves to no purpose take pains as Esau did for venison but lost his labour run to all coasts and quarters to seek the word of the Lord. and shall not find it And why they despised it when it was in their power they rejected the counsel of God against themselves with those Lawyers Luk. 7.30 He would have gathered them but they would not be gathered he would have purged them but they would not be purged Ezek. 24.13 14. they are therefore miserable by their own election as Saul was who slighted Samuel whiles he was alive and would have been full glad of his counsel when he was dead He that would not once worship God in Samuel worships at length Samuel in Satan and no marvel Satan was now become his refuge and preacheth his funeral his Vrim now was darknesse his Prophet a ghost O woful condition But what should a parent do when the child loaths and spils his victuals snatch it from him and lay it out of his reach Samaria felt this worser famine when carried captive especially so did Jerusalem after Malachi whose prophecy the Jews fitly call Chathimath Chazon the sealing up of vision Bath Chol or the Eccho from heaven they had now and then after this time Mat. 2.17 Joh. 12.28 they had also the writings of Moses and the Prophets interpreted after a sort by the Scribes and Pharisees whom whiles they sat close in Moses chair and kept it warm men were bound to to hear Mat. 23.2 3. which because Dives did not he suffered hunger and thirst in hell for ever Luk. 16.24 And had he been granted the liberty of hearing again upon earth but one more sermon how farre would not he gladly have gone for it and how as for life would he have listned to it But this could not possibly be for out of hell there is no redemption Psal 49.8 9. and when the night of death once comes men can work no more Night is a time not of doing work but of receiving wages up therefore and be doing whiles it is yet day Joh. 12.35 36. seek ye the Lord while he may be found Esay 55.6 seek him seasonably seek him seriously Then shall ye seek me and find me when ye shall search for me with all your heart Jer. 29.13 That was a dismall doom that our Saviour passed upon those stiffe-necked Jewes and uncircumcised in heart and ears as Saint Steven rightly stiles them Act. 7.51 that were as good at resisting the Holy-Ghost as ever their fathers had been before them Ye shall seek me and yet shall die in your sinnes whither I go ye cannot come Joh. 8.21 Ye shall wander up and down for meat making a noise like an hungry dog and grudge that ye be not satisfied Psal 59.14 15. Do not the miserable Jewes do so all the world over to this day expecting their Messias quem tantis ululatibus exposcunt throwing open their windows to behold him and praying for the rebuilding of their Temple thus Templum tuum brevi valde citò Buxtorf Synag Ind. cap. 13. valde citò in diebus nostris citissimè nunc aedisica templum tuum brevi c. Merciful God great God bountiful God beautiful God sweet God mighty God thou God of the Jewes now build thy Temple do it shortly suddenly quickly very quickly very quickly very quickly even in our dayes now this day before the next c. Ah poor creatures they would not when time was know in that their day the things which belonged to their peace therefore to this day they are hid from their eyes and wrath is come upon them to the utmost Luk. 19.42 Alterius perditio tua sit cautio Let their harmes be our warning not to stand out the day of grace not to surfeit of the word lest we suffer a famine of it not to retain the snuffes of our sinnes lest they dim our candlestick a removal whereof except we repent may be as certainly foreseen and foretold as if visions and letters were sent us from heaven as once to Ephesus telling them so Rev. 2.5 And indeed it hath been the opinion and is still the fear of some not unconsiderable Divines that Antichrist before his abolition shall once again overflow the whole face of the West and suppresse the whole protestant Churches Now if ever this come to passe as justly we may fear it will what may we thank but our detestable lukewarmnesse and loathing of the heavenly Manna our not receiving the love of the truth that we might be saved for which cause if God shall send us strong delusions 2 Thess 2.10 1◠even the efficacy of errour that we should believe a lie that being infatuated we should be seduced and being seduced be damned as Austin glosseth that text whom can we blame for it Verse 13. In that day shall the fair virgins and young men faint for thirst When God depriveth a people of his Ordinances and so withdraweth his gracious presence from them what wonder though temporal judgements come rushing in as by a sluce Persecute and take him said Davids enemies for God hath forsaken him and there is none to deliver him Psal 71.11 The Philistins are upon me saith Saul for God hath forsaken me Behold I am cast out from thy presence said Cain that is from my fathers house where thine ordinances are administred and therefore every one that findeth me shall slay me Gen. 4.14 In that day of the want of the word in the day of spiritual famine and thirst behold aliud ex alio malum another thirst shall seise upon the choycest and fairest as flies settle upon the sweetest perfumes when they are cold and corrupt them Shall the fair virgins whom all men favour for their comelinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beauty is of it self lovely and attractive it needeth no letters of commendations but God is no respecter of persons and beauty abused is like a fair house with an ill inhabitant said Diogenes like a jewel of gold in a swines snout said Solomon Prov. 11.22 Some are Helena's without but Hecuba's within painted sepulchres Egyptian temples like Aurelia Orestilla of whom Salust saith that she had nothing in her praise-worthy but her beauty Fair she was and foolish not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beautiful and wise as it is reported of Aspasia Cyrus his concubine Athenaeus Now these fair maids together with the
therefore here a sinfull kingdome wholly given to Idolatry as Athens was Act. 17.16 which is that sin with an accent that wickednesse with a witnesse Exod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 32.21 1 King 12.30 and 15 3 30. that land-desolating sin Jer. 22.7 8 9. Psal 78.58 59 62. and I will destroy it See here the venomous nature of sin and shun it else we shall prove traytours to the state and have our hands if not upon the great cart-ropes yet upon the lesser cords that draw down vengance upon the land And here some one sinner may destroy much good Eccle. 9.17 how much more a rabble of rebbels conspiring to provoke the eyes of Gods glory saying that I will not utterly destroy the house of Jacob A remnant shall be left for royall use See Jer. 30.11 reliquas faciam reliquias and so make a manifest difference remembring my promise Lev. 26.40 which is a speciall text touching the rejection and conversion of the Jewes as is also this in some mens judgments For here say they is a threatening of extream desolation with some comfort enterlaced of a remnant to be reserved amongst whom it is further promised 1. that the kingdome of David thorough Christ shall be set up as glorious as ever it was before in the most flourishing times of David or Solomon ver 11.2 Next other nations shall joyne with them and be made partakers of one common inheritance ver 12. So doth James Act. 15.16 17. expound it 3. Thirdly there is promised the fruitfulnesse of their land ver 13. the inhabiting in their own countrey ver 14. and the perpetuity of their abode there ver 15. But all this others think to be optabile magis quà m opinabile little better then a golden dreame Verse 9. For lo I will command and I will sift the house of Israel It is not without Gods command and good leave that evill spirits and men can sift the saints as Satan desired to have done Peter He desired it as a challenger desireth one of the other side to combate with so he beg'd leave to sift Iob and so he tempted David to number the people but it was by Gods permission Up therefore and pray that ye enter not into temptation Luk. 22.31 46. or that ye may come cleer out of it Rom. 16.20 and more then conquerours even Triumphers the enemy is stinted yea Christ will tread him under your feet shortly and I will sift the house of Israel among all nations The ten tribes among the Assyrians who were Emperours of the whole East and whither since they are scattered whether into Shina Tartary West-Indies or other countries is not known The whole twelve-tribes those also that once instantly served God day and night Act. 26.7 are now wofully disjected and dissipated being cast out of the world Aug. in Psal 58. as it were by a common consent of Nations and generally slighted and hated The Romanes permitted other nations to call themselves Romanes after they had conquered them but so they would not suffer the Iewes upon any termes to do lest there should be some blot stick to the glory of the Romanes by that odious and sordid people The Pope useth them as spunges the Turk as slaves c. like as corne is sifted in a sieve Or by a fann to the same sense as that Zach. 13.9 for as here a sieve so there fire serveth to denote Affliction with the use of it sc to purge Gods people specially of those two troublesome choke-weeds High-mindednesse and Earthly mindednesse Cribratione Dei non perditur sed purgatur frumentum saith Zanchy Gods good corne is not lost but made cleane by the sifting they suffer Jer. 23.28 yet shall not the least grain Heb stone fall upon the earth As the chaf and dust shall Augustin Mat. 3.12 for what is the chaf to the wheate saith the lord Improbi nobiscum esse possunt in horreo sed non in area Christ hath his fan in his hand and will surely discriminate he will take out the pretious from the vile he will drive the chaffe one way and the wheat another and take care that not the least grain of weighty wheat that had good tack in it as a stone hath though but a little stone shall be lost He will turn his hand upon the little ones and secure them Zech. 13.7 Verse 10. All the sinners of my people shall die by the sword The flagitious presumptuous persons Deut. 29.19 that blesse themselues when I curse them saying We shall have peace though we walk every man in the imagination of his heart and take his full swinge in sin Such sinners in Zion Esa 33.14 such sacrificing Sodomites Esa 1.10 such profligate Professours shall die by the sword either by the hand of the enemy or which is worse gladio spiritali saith Mercer by the spiritual sword being blinded and rejected by God so that their preservation is but a reservation to a greater mischief Whereas on the other side some of Gods elect might in a common calamity perish by the sword but then Josiah-like they died in peace though they fell in battle their death was right pretious in the sight of the Lord and a plentifull amends made them in heaven which say the evil shall not overtake nor prevent us Or for our sakes by our default If affliction do find us out yet we have not deserved it Begnaden◠propter nos common occurrences we cannot be against Thus the wicked man flattereth himself in his own eyes untill his iniquity be found to be hatefull Psa 36.2 In all my labours they shal find none iniquity in me that were sin Hos 12.8 Yet thou sayst Because I am innocent surely his anger shal turn from me behold I wil plead with thee because thou sayest I have not sinned Jer. 2.35 Ver. 11. In that day wil I raise up the Tabernacle of David A most sweet conclusion of the Prophesie by sundry Evangelicall promises after so many very severe and sharp menaces the Sun of righteousnesse liketh not to set in a cloud In that day that happy day whensoever it shall dawn that Christ shall come for the Prophets knew not the certaine time when but made diligent enquiry as far as they might with sobriety 1 Pet. 1.11 and well knew that the Law which they preached and explained was an introduction to a better hope Heb. 7.19 which they saw afar off and saluted Heb. 11.13 wil I raise up the Tabernacle of David that is the kingdome of the house of David saith the Chaldee Paraphrast meaning of the Messiah whom the sounder sort of Rabbines from this text call Ben Niphlei the repairer of the breach Galatin the restorer of pathes to dwell in Now the Church is here called the Tabernacle of David because that once stately Palace of David was by many desolations reduced to a tent as it were and that ready to drop
not be subject to Gods command is now liable to the censures conviction and condemnation of rude barbarous men which being humbled in the sense of his sinne hee doth patiently endure without grudging Danaeus his Note here is that concerning themselves and their own sinnes against God these good fellowes spake nothing what ever they think but demand of the Prophet why hast thou done this as if he were the onely misdoer because he had told them As willing now to give glory to God and take shame to himself this is the property of a true penitentiary See Psal 52. Title where David stands to do penance in a white sheet as it were and Augustines Confessions Hypocrites deal with their souls as some do with their bodies when their beauty is decayed they desire to hide it from themselves by false glasses and from others by painting so do they their sins from themselves by false glosses and from others by excuses But as the prisoner on the rack tells all and as things written with the juice of limmons when held to the fire are made legible so when God brings men into straits when he roasteth them in the fire of his wrath then if ever they will confesse against themselves and so give glory to God Josh 7.19 by putting themselves into the hand of justice in hope of mercy Verse 11. Then said they unto him What shall we do unto thee q. d. Thou art a Prophet of the Lord and knowest how he may be pacified Thou art also the party whom He pursueth say what we shall do to thee to save our selves from thy death that even gapeth for us from this Sea which else will soon swallow us up for the Sea worketh and is tempestuous so Kimchi readeth the Text making these last also to be the words of the Marriners Thou seest that there is no hope if thine angry God be not appeased Wo unto us who shall deliver us out of the hands of these mighty Gods 1 Sam. 4.8 If the Sea be thus ragefull and dreadfull as verse 15. if it thus work and swell more and more as we see it doth thereby testifying that it can now no longer defer to execute Gods anger tell us what we shall do in this case and strait What Verse 12. And he said unto them More by Gods inward revelation then by discourse of reason not as rashly offering himself to death but as freely submiting to the mind of God signified by the Lot that fell upon him calling for him to punishment Take me up and cast me forth into the Sea Eximia sides saith Mercer Before we had his repentance testified by his confession with aggravation Here we have his faith whereby he triumpheth over death in his most dreadfull representations Take me up saith he with a present minde and good courage as also his charity whereby he chose rather to die as a piacular person then to cause the death of so many men for his fault Like unto this was that of Nazianzen who desired Jonah-like to be cast into the Sea himself so be it all might be calme in the Publike that of Athanasius who by his sweat and tears as by the bleeding of a chast vine cured the leprosie of that tainted age that of Ambrose who was farre more sollicitous of the Churches welfare then of his own that of Chrysostome In 1 Cor. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. who saith That to seek the publick good of the Church and to preferre the salvation of others before a mans private profit is the most perfect Canon of Christianisme the very top-gallant of Religion the highest point and pitch of Piety so shall the Sea be calme unto you Not else for I have forfeited my life by my disobedience and my repentance though true and so to salvation never to be repented of comes too late in regard of temporall punishments 2 Cor. 7.10 as did likewise that of Moses Deut. 3.26 and of David 2 Sam. 12.10 such is the venemous nature of sinne in the saints 't is treachery because against covenant and such is the displeasure of God upon it that he chastiseth his here more then any other sinners Lam. 4.6 Dan. 9.12 and whoever else scape they shall be sure of it Amos 3.2 The word here rendred calme signifieth silent for the Sea when troubled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est maris agitatio Eâ—â— stach in Hom. Hiad H. roareth hideously so that the roaring of the devils at the painfull preconceit of their last doom of damnation is set forth by a word that is taken from the tossing of the Sea and the noise thereupon Iam. 2.19 The devils beleeve and tremble or shiver and shudder with horrible yellings for I know that for my sake this tempest is upon you If Jonah were a type of Christ in that being cast into the Sea a calme followed yet herein hee differed that Christ suffered not for his own offences 1 Pet. 2.24 and 3.18 but bore our sinnes in his own body on the tree and died the just for the unjust Verse 13. Neverthelesse the men rowed Heb. digged for so they that row seem to do with their oars Virg. Aeneid Vastum sulcavimus aequor as with spades Hence also the Latine Poets say that Boat-men cut plow furrow the waters Infindunt pariter sulcos The Seventy render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they did their utmost indeavour with violence to bring the ship to shore and to save Jonah and not as those bloody Emperours Tiberius Caligula and Claudius who took delight in the punishment of offenders and used to come early in the morning into the market-place to behold their executions Non nisâ— coactus Vtinam literas nescirem said that better Emperour when he was to subscribe a sentence of death and Oh that I could not write mine own name said Another upon the like occasion but they could not They did but strive against the stream for the Lord had otherwise determined it and Voluntas Dei necessitas reâ— who hath resisted his will for the Sea wrought and was tempestuous against them As verse 11. Praesentemque vires intentant omnia mortem Verse 14. Wherefore they cried unto the Lord Not unto their false gods but unto the true Jehovah of whom they had learned something by what they had seen and heard from Jonah Vaetorpori nostro We beseech thee O Lord we beseech thee A most ardent and affectionate prayer A naturall man may pray from the bottome of his heart out of a deep sense of his wants but he cannot give thanks from the bottom of his heart because void of the love of God and joy of faith Danaeus noteth from these words that Iudges ought to pray before they passe sentence of death upon any Let us not perish for this mans life which we take away but full sore against our wills Wilfull murther was ever accounted an heinous crime among the Heathens also
Jonah Vssit laesit Psal 121. So the Poet seriente cacumina Sole Chrysostome cannot but wonder that whereas all fire naturally tendeth upwards the Sun should shoot his beames downwards and affect these lower bodyes with his light and heat Whereby if he be troublesome to any Jonah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is because God will have it so for he is a servant as his name in Hebrew importeth without whom neither Sun shineth nor raine falleth Mat. 5.45 Mat. 13.6.21 Rev. 7.16 and 16.8.9 1 Pet. 4.12 and who by afflictions set forth in Scripture by the heate of the Sun bringeth back his straglers Psal 119.97 that he fainted Though the head of man bath a manisold guard upon it as being overlaid first with haire skin and flesh like the three-fold covering of the Tabernacle and then encompassed with a skull of bones like boards of Cedar and afterwards with diverse skins like silken curtaines Obtectue fuit maerore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. and lastly enclosed with the yellow skin which Solomon calleth the golden ewer Eccle. 12.6 yet Jonah fainted and wished in himself to die Ita ut ab animo suo peteret mori he required of his soule to go out of his body Egredere ô anima mea as Hilarion said but in a better sense he called for death as his due being belike of Seneca's mind that Nature hath bestowed this benefit on men that they may bereave themselves of life whensoever they please not considering that God is Lord of lise and death neither may any one lay down his life but when He calleth for it as a souldier may not leave his station but at the command of his captaine it is better for me to die then to live Not so Jonah unlessed you were in a better mind You should rather say as Martinus on his sick-bed did Sever. Epist 3. Bernard Domine si adhuc populo tuo sum necessarius Lord if I may yet be serviceable to thee and usefull to thy people I refuse not life and labour Or as Mr. Bolton on his death-bed desirous to be dissolved when he was told by some standers by Mr. Bagshaw in the life of Mr. Bolton that though it was better for him to die then to live Yet the Church of God would miss him He thus sweetly replied with David 2 Sam. 15.25 26. If I shall find faevour in the eyes of the Lord he will bring me again c. but if otherwise loc here I am let him do what seemeth good in his eyes A good man is born for the benefit of many as Bucers Physitians said to him neither may he desire to die out of discontent Mel. Ad. Non sibisâ—sed multerum utilitati esse natum as Jonah did for a trifle wherein he was crossed and rather then which to have been deprived of Niniveh that great city by his consent should have been destroyed That he never after this would return to his own countrey but was so sick of the fret that he died of the sullens as some Hebrewes say I cannot beleeve See the Note on ver 3. Eneid lib. 1. Ver. 9. Doest thou well to be angry for the gourd What so soon blown up for a thing of nothing Tantaene animis coelestibusira Dijne hunc ardorem mentibus indunt Euriale Aeâ—neid lib. 1. an sua cuique deus fit dira libido Ibid. lib. 9. Knew not Jonah that to be angry without a cause was to be in danger of the judgement Mat. 5.22 that it was a mortall sin and not veniall as Papists falsly conclude from that text which sets not forth a different punishment of rash anger but a diverse degree of punishment that it is the murther of the heart as our Saviour there shewes and the sountaine of the murther both of the tongue and of the hand will he be like the foolish bee who loseth her life to get revenge See the Note on ver 4. and he said Before he said nothing when reproved for his rash anger ver 4. and that was best Now he chats against God laying the reines in the neck of his unruly passions and running riot Who can understand his erâ—ours and who can tell how oft a servant of God may fall into a foul sin if strongly inclined thereto by nature or violently tempted by satan and his instruments Of Judah indeed it is expresly noted that he knew his daughter-in law Tamar againe no more Gen. 38.26 But what shall we say to Lots double incest to Sampsons going down againe to Gaza Iudg. 16 to Abrahams twice denying his wife to Iohns twice adoring the Angell Rev. 19.10 and 22.8 Let him that standeth take heed lest he fall and let Gods people see that there be no way of wickednesse found in them that they allow not wallow not in this guzzle sith hereby they loose not their jus haereditarium but yet their jus aptitudinale not their title but yet their fitnesse to Gods kingdome and perhaps their fulnesse of reward there 2 Iohn 8. and he said I do well to be angry even unto death A fearefull out-burst resist passion at the first rising up else who knowes whither it may transport us Passions saith One like heavy bodies down steep hils once in motion move themselves and know no ground but the bottome Ionah saith Another upon this text slights admonition riseth up in an animosity against it to a desperate degree of anger such wild beasts are surious passions when we give them the reines Thus He Surely as the Lion beateth himself with his own taile and as sullen birds in a cage beate themselves to death so could Ionah in this rage find in his heart to do and he shames not to tell God as much It was therefore no ill wish of him that desired God to deliver him from that naughty man Himself Domine libera me à malo hemine meipso from headlong and headstrong passions which may not only dissweeten a mans life but shorten it The Emperor Nerva died of a sever contracted by anger Valentinian by an irruption of blood Wenceslaus King of Bohemia in a rage against his cup bearer fell presently into a palsey whereof he died What disease Ionah died of I know not but this I know that in his heat he did and said enough here in this text to have made Almighty God resolve as he did once against those muttering Mutineeres in the wildernesse As truly as I live saith the Lord as ye have spoken in mine eares so will I do to you Num. 14.28 Thou shalt surely dye Jonah out of thine own mouth will I judge thee c. But God chose rather to glorifie himself in Jonah's salvation then in his deserved destruction Dat igitur poenitentiam poste à indulgentiam as that father prayed He therefore first giveth him repentance and then pardon as appeareth partly by his recording of these passages and so shaming himself
Is there yet unto every man an house of the wicked and treasures of wickednesse so some read it see chap. 2.2 with the Note The Vulgar reads it and Gualther disliketh it not Is there yet fire in the house of the wicked sc the fire of Gods wrath and treasures of wickednesse as fuell cast upon it to consume all See Jam. 5.1 2 3. Treasures of wickednesse profit not Prov. 10.2 sith to heap up sinne is to heap up wrath Rom. 2. and to rake together ill-gotten goods is to carry home a fardle of plaguy-clothes and death with them Ephraim said yet I am become rich I have found me out substance Hos 12.8 But in so doing Ephraim fed upon the wind ver 1. yea upon pestilentiall ayre he daily increased lies and desolation that is such lying vanities as bring desolation and not consolation Desolationem potius quam consolationem Aug. Epist 121. ad Probam as hale hell at the heeles of them as we see in the parable of that wretched rich man Luk. 16. Animam ipsam incendio gehennae mancipant the fire that is in them shall feed upon their soules and flesh thoroughout all eternity Out of dores therefore with these treasures of wickednesse by restoring them to the right owners as Zacheus did and as Justinian the Emperour who would not put the vessels of the Temple taken by Titus and recovered from Gensericus into the treasury but restored them and the scant measure that is abominable Heb the Ephah of leaxenesse so called Modius macilentus both because it wante of its due proportion and makes men leane full of wrath q. d. you scant it to those you trade with but God fills it up with his fierce wrath and indignation See Am. 8.5 with the Note Verse 11. Shall I count them pure with the wicked ballances Shall I cleare and acquit such I that am the righteous Judge of heaven and earth I abhorr all injustice Exod 34.7 Iob. 8. I that have named my self a God that will by no meanes cleare the guilty nor take the wicked by the hand Doe they think to draw me in as a party or that I will beare with their false and fraudulent dealings which I have so oftdeclared against and doomed both in the law and by my servants Solomon Amos and others No assure your selves your sins shall find you out and I will curse you smite you plague you and so set it on as no creature shall be able to take it off Let earthly Judges warp as they will and wink at sin I neither can nor will but as men have sowed so they shall reape as they have sowed in hardnesse of heart so they shall reape in horrour of conscience quorum eculos culpa clausit poena aperiet as they have lived unconscionably so they shall die uncomfortably at which times their treasures of wickednesse shall leave them in the lurch as the devill leaves witches when they come to prison Verse 12. For the rich men thereof are full of violence After that they have once enriched themselves by fraud and false-dealing they take the boldnesse openly to oppresse and to exercise regiment without righteousnesse which is no better then robbery with authority of which before chap. 2. and 3. Thus wicked men wax worse and worse 2 Tim. 3.13 till wrath come upon them to the utmost 2 Thess 2. and the inhabitants thereof have spoken lies Not the rich men only are in fault but as the Cretians so these are alwayes liars loud and lewd liars their tongue is deceitfull in their mouth so that they no sooner open their mouthes but swarmes of lies issue out they are mendacierum loquacissimi they have taught their tongues to speak lies Ier. 9.5 they are now become artists at it Yea they take fast hold of deceit Ier. 8.5 so that they cannot be got off without striving This is lamentable and yet common especially in trading and traffiquing But oh when shall that golden age return that the argument may againe proceed Sacerdos est non fallet Christianus est non mentietur He is a minister and will not deceive you He is a Christian and will not lie See Esa 63.8 Verse 13. Therefore also will I make thee sick in smiting thee This is one twig of that rod Vers 9. that now they shall heare and feel too that would not harken to Gods word Bernard telleth us concerning a brother of his that when he gave him many good instructions and he being a souldier minded them not he put his finger to his sides and said One day a speare shall make way to this heart of thine for instructions and admonitions to enter God can and where he intendeth mercy will make way for his his word by his rod and seale up instructions by chastening men with paine upon their beds and the multitude of their bones with strong paine Iob 33.16 19. He can fasten them to their beds as he did Abimelech David Hezekiah and thereby tame them and take them a link lower Iob 33.17 He can smite them with sicknesse and make them desolate as it is here with such sicknesse as shall make their best friends afraid of them and that none dare look at them but as through a grate and all this with a sting too in the taile of it Because of thy sins Fooles because of their transgression and because of their iniquities are afflicted Their soule abhorreth all manner of meate so sick they are and stomackelesse that nothing will down with them and they draw neare to the gates of death Psal 107.17 18. This was the case of that rich and wretched Cardinall Henry Beauford Bish of Winchester and Chancellour of England Fox Martyr fol. 925. in the raigne of Henry 6. who tossing upon his sick-bed and perceiving he must die murmured at sicknesse and death that his riches could neither relieve him under the one nor reprieve him from the other This was also the case of that great Emperour Charles 5. of whom Du-plessy reporteth that when he was old and crazy he cursed his honours his victories trophies riches saying Abite hinc abite longe Away be gone miserable comforters are ye all Mention is made before of a great man that wrot this a little before his death Spes fortuna Valete And surely there are not a few rich Cormorants who may well say to their wealth when they are sick as Cornelius Agrippa did to his familiar spirit Abi perdita bestia quae me predididsti Be gone thou wicked beast that hast been mine undoing c. A promise contrary to this threatening in the text is that Esai 33.24 And the inhabitant shall not say I am sick the people that dwell therein shall be forgiven their iniquity Verse 14. Thou shalt eat but not be satisfied Either as not having enough to satisfy but prisoners pittance so much only as will keep life and soule together Or else troubled with a
to him as a Sea of glasse a clear transparent body he shines and sees throw it Gods hand or side is said to be horned in the sense that Moses his face was Exod. 34.30 And there was the hiding of his power Not the revealing of it but velamen symbolum integumentum the veil the cover such as God put over him when he shewed Moses his glory He could see but his back parts and live we need see no more that we may live God is invisible incomprehensible and dwelleth in light unapproachable How little a thing doth man here understand of God Iob 26.14 the greatest part of that he knoweth is but the least part of that he knoweth not Surely as a weak eye is not able to behold the Sun no nor the strongest eye without being dazled we cannot look upon it in rota but only in radiis so here we cannot see God in his Essence but onely in his effects in his works and in his Word where also we have but a shew but a shadow of him we see but his train in the Temple as Esay the holy Angels cover their faces with their wings as with a double scarfe before Gods brightnesse which would put out their eyes else â—s 6.3 see Psal 104.2.1 Tim. 6.16 Verse 5. Before him went the pestilence Dever the word signifieth such a disease as cometh by a divine decree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Hypocrits call the pestilence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because sext by God in a spiritual manner a stroke of his own bare hand as it were Here it is made one of his Apparitours or pursivants sent before him to destroy the Canaanites as it had done the Egyptians And burning coals went out at his feet Or the carbuncle burning bile Deut. 32.24 The Vulgar translateth it the devil Others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a deadly inflammation whereof good Oecolampadius died and was lamented by Melancthon But Luther very uncharitably the best have their failings wrote that he beleeved Oecolampadixm ignitis Satanae telis hastis confossum Lib. de Missae privat subitanea morte periâ—sse that Oecolampadius died suddenly being stabb'd to death with the fiery darts of the devill Verse 6. He stood and measured the earth Not Joshuah but God brought his people into the promised land and divided it amongst them Psal 78.55 Like as also he had divided the whole earth by bounds and borders to the several Nations Psal 74.17 and doth still appoint men the bounds of their habitations Act. 17.26 He beheld and drove asunder the Nations He did it with his looks as it were that is with very little adoe Let the Lord but arise onely and his enemies shall be scattered Camd. Elis let him but frown and they fall before him If Augustus could frown to death Asinius Pollio and Queen Elizabeth her chancellour Hatton what shall we think of Gods bended browes And the everlasting mountains were scattered i. e. those kingdomes of the Canâ—anites that were held firm and unmoveable as the mountains yea rivetted as it were upon eternity see Num. 13.21.31 22. These were scattered dissilierunt fell in peeces and leapt this way and that way as stones broken with a great hammer God threshed these mountains and beat them small he made the hills as chasse Isay 41.15 No worldly height could stand before him By mountains here some understand Kings and Princes as by hills those of inferiour rank His wayes are everlasting Heb. his walks or journies that is his government of the world by his power and wisedome is perpetual he never casteth off the care thereof There are that referre the word his to the Canaanites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who had of old possessed the land without disturbance But the former sense is the better Verse 7. I saw the Tents of Cushan King of Mesopotamia who tyrannized over Israel eight years after Joshua's death God selling his people to him for naught and not increasing his wealth by their price Psal 44.12 Judg. 3.8 But delivering them in the end by that valiant Othniel who brought the tents of Cushan under affliction or vanity Some render it propter iniquitatem because of iniquity and set this sense upon it It was for sinne that God sold his people into the hands of Cushan Riskathaijm and yet afterwards sent them a Saviour why then should they now despair of a seasonable return out of captivity though by their sinnes they have provoked the Lord to wrath sith if they returne unto him and seek his favour there is yet mercy with the Lord that he may be feared Loe this is the right use of histories and this is our duty to make observations to our selves as did the Prophet here I saw the tents of Cushan I considered the thing that hath been it is the same which shall be and that which is done is that which shall be done c. Eccles 1.9 Historiae fidae monitrices Dicuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the curtains of the land of Midian did tremble Cortinae vel pelles c. When by the sword of the Lord and of Gideon they were cut off and discomfited Judg. 7.7 c. Verse 8. Was the Lord displeased against the Rivers As Xerxes that brutish man was against the Hellespont for battering his bridge of boates beating it and casting a pair of fetters into it Was God thus angry against Jordan and against the red-Sea No such matter If God seem angry at any time against the reasonlesse or livelesse creatures it is for a punishment of mans sin But here his end and purpose was to shew that he did ride upon those horses and charets the rivers and sea for the salvation of his people He did so when time was and that he will do so again when time shall serve this question in the text shews that there is no question to be made of it Verse 9. Thy bowe was made quite naked sc Out of the case He meaneth thy power was clearly manifested and powerfully exerted against the nations above mentioned so that all men might see plainly that thou wert that man of warre Exod. 15.3 which shootest thine arrowes at a certainty and never missest thine enemies thy but-mark See Job 16.12 according to the oathes of the tribes even thy word i. e. according to thy promises to thy people confirmed with oathes even those sure mercies of David or assured to David Some render it according to the oathes those props of thy word His word is sure and sufficient of it self but for our better settlement and as a prop to our faith He hath bound it with oathes that by two immutable things in which it was impossible for God to lie we might have strong consolation Heb. 6.18 For now we may say with Solomon For thy words sake nay more For thine oathes sake and according to thine own heart hast thou done all this 2 Sam. 7.18 21. Thy love moved thee to make
was straitned for them because I saw that they received my grace in vain and considered not of my care for their good Theodotion and Srmmackus render it Anima mea exanimata est I am dispirited as it were and even disheartened to do any more for them and their soul also abhorred me And so they became God-haters as Rom. 1.30 and therefore hateful to God Tit. 3.3 hateful as hell so the word imports yea more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and worse for hell is but an effect of Gods justice but wickednesse is a breach of his Law The Prophet here seemeth to allude to those murmurers in the wildernesse that disdainfully cryed out Our soul loatheth this light bread Num. 21.5 Let Gods servants take heed how they hang loose toward him and lest by disuse and discontinuance of a duty there grow upon them an alienation of affection a secret disrelishing and nauseating at that which we oughtmost deeply to affect and duely to perform Surely as loathing of meat and difficulty of breathing are two symptomes of a sick body so are carelesnesse of hearing and irksomness of praying two sure signes of a sick soul Verse 9. Then said I I will not feed you Now the wrath of the Lord arose against his people so that there was no remedy as 2 Chron. 36.16 Now his decree brought forth Zeph. 2.2 Now he growes implacable inexorable peremptory Wherein neverthelesse the Lord might very well break forth into that speech of the Heathen Emperour when he was to passe sentence upon a malefactour Non nisi coactus I would not do this if I could do otherwise Christ could not tell Ierusalem without tears that her day of grace was expired that her destruction was determined As a woman brings not forth without pain as a hee stings not till provoked so neither doth God proceed against a sinfull people or person till there be an absolute necessity lest his truth and justice should be questioned and slighted See Ezek. 12.22 23 24 25. Fury is not in God till our sins put thunderbolts into his hands and then who knoweth the power of his anger Psal 90.11 Es 33.14 who can abide with everlasting burnings If he but cast a man off as here and relinquish the care of him he is utterly undone Saul found it so and complaines dolefully but without pitty that God had forsaken him 1 Sam. 28.15 and the Philistines were upon him all miseries and mischief came rushing into him as by a sluce Let us so carry matters that God may not abandon us that he may not refuse to feed us and take the charge of us as a shepheard He yet offereth us this mercy as Alexande did those he warred against while the lamp burned that that dieth let it die viz. of the murraine or pestilence For man being in honour if God but blow upon him abideth not but is like the beasts that perish pecoribus morticinis saith Tremellius the beasts that die of the murrain Vatablus thinks pestilence sword and famine are here threatened under the names of death of cutting off and of devouring one another All which befell the refractary Jews in the last siege the history whereof will make any mans heart bleed within him that hath but the least spark of grace or good nature It went hard with them when the rest that the pestilence and sword had left fell to eating the flesh one of another when the mother killed and boyled the dead body of her harmlesse suckling and eating the one half reserved the other for another time Behold O Lord and consider to whom thou hast done this saith the Prophet Shall the women eat their fruit and children of a span long Lam. 2.20 Oh the misery or rather mock of mans life And oh the venemous nature of sinne that moves God who is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man-hater but delights in mercy to deal so severely with his poor creature Verse 10. And I took my staffe even Beauty and cut it asunder In token that he had cast off his office of shepherd he breaks his staffe the ensigne and instrument of his office and this in token that he had broke his covenant which hee had made with all the people ◠i. e. with all the tribes of Israel which were as so many severall peoples over whom God had reigned but now rejected and in whom He delighted more then in all the nations of the world besides The Saints are called All things Colos 1.20 because they are of more worth then a world of wicked men Heb. 11.38 And the Jews have a saying that those seventy souls that went with Iacob into Egypt were as much as all the seventy Nations in the world What great account God once made of them above others see Esay 43.3 4. Deut. 33.29 But now behold they are discarded and discovenanted I have broken my covenant and ver 11. it was broken in that day that is in the day that they put themselves out of my precincts I put them out of my protection That peace that I had granted to my people that they should bee no more molested by any strange Nation which was verified from the time of the Maccabees till a little before the coming of Christ shall now be forfeited The glory is departed the Beauty broken in pieces the golden head of the picture Religion defaced and good order banished all things out of order both in Church and State for so they were when Christ came to his own and his own received him not he found them in Dothan that is in Defection as Ioseph found his brethren therefore he now disowns and disavowes them as much as once he did when they had made a golden calf Thy people which thou broughtest out of the land of Egypt have corrupted themselves saith God to Moses upon whom he now fathereth them Exod. 32 7 as if he had never been in covenant with them Danaeus upon this Text concludeth that the Jews are now strangers from the covenant of God and that this is hereby confirmed for that they are without Baptisme the seal of the covenant Verse 11. And it was broken in that day When they filled up the measure of their fathers sinnes and added this to all their other evils that they crucified the Lord of glory the Mediatour of the new Covenant Heb. 12.24 Now they were by an irrevocable decree to bear their iniquities and to know Gods breach of promise as once was threatened to their faithlesse fathers Num. 14.24 and so the poor of the slock i. e. the lowly and meek Mat. 11.19 the Apostles and other of wisdomes children these all justified her and glorified God when they saw his severity against their refractary countreymen Euseb Hist lib. 3. cap. 5. and themselves sweetly secured and provided for at Pella See the Note on verse 7. that waited upon me Heb. that observed me by obeying my precepts Pagnine tendreth it
reserved unto judgement 2 Pet. 2. â—4 Iob felt but his little finger as it were and yet cryes out for help Have pitty upon me have pitty upon me O ye my friends for the hand of God hath touched me Iob 19.21 It had but lightly tonched him and yet he was hardly able to endure it Oh the bloody wails that Gods hand hath left upon the backs of his best children Wo then to his enemies when he comes forth to fight against them Their flesh shall consume away whiles they stand upon their feet They shall pine away in their iniquities Levit. 26.30 their beauty shall consume away like a moth Psal 39.11 they shall melt as wax before the sun or as the fat of lambs before the fire God if he be not unto them as a lion to tear the kell of their hearts in sunder yet he will be as a moth and as a worm insensibly to consume them Hos 5.12 14. If he break not their teeth in their mouths by smiting them upon the cheek-bone yet he will make them to melt away as waters which run continually as a snail which melteth and as the untimely birth of a woman that never seeth the sun Psa 58.6 7 8. God hath secret wayes to wast his enemies and to bring them on their knees when they are best under-set He can trip up their heels when they are standing upon their feet and lay them low enough in the slimy valley where are many already like them and more shal come after them Iob 21.31 32. God hath a Marasmus an evil messenger for a malicious persecutor as he had for Antiochus Epiphanes for both the Herods for Maximinus the Tyrant 1 Machab. 6. Joseph Antiq. l. 12. c. 11. for Philip the second of Spain Charles the ninth of France Queen Mary of England Steven Gardiner Arch-Bishop Arundel Nestorius Arrius and other odious Hereticks and enemies of the Church amongst whom à Lapide the Iesuit reckons here Calvin and saith That like another Hered he died a lowsie lothsom death and for his authority thinks it enough to say uti refert Bolsecus in ejus vita But it must be understood that the lives of Calvin and Beza were spitefully written by this Bolsecus their sworn enemy that twice banished and thrice runnagate Friar liar I might have said and Physician for those names his often changes and hard chances have given him This man being requested by the popish side and it s likely hired by them to write thus Spec. Eur is in all their writings alledged as Canonical And their eyes shal consume away in their holes Physicians tell us of two thousand diseases that annoy mans body two hundred whereof affect the eyes All these are part of Gods hosts which are as much at Gods command as the Centurions servants and souldiers were at his when he said but Go or come and they did accordingly He can make mens eyes drop and cease not without any intermission as Lam. 3.49 till they melt out Mat. 8.9 as the Hebrew here hath it even the very same word as before he can smite men with sudden blindness as he did the sinful Sodomites that had eyes full of adultery such as tormented their eyes as if they had been pricked with thorns as the Hebrew word signifieth Gen. 19.11 Failing of eyes and sorrow of minde is threatned as a judgement Deut. 28.65 yea thou shalt be mad for the fight of thine eyes which thou shalt see is another piece of the curse verse 34. See 1 Sam. 2.33 And their tongue shal consume away in their mouth As did the tongue of Nestorius the Heresiarch eaten out of his mouth with worms Tho. Arundel and Steven Gardiner two bloody persecutors died of a like disease Diodate understands all this to be a description of hel-torments Their flesh shall consume yet never be consumed for they still stand upon their feet or subsist that they may still suffer having no end that their pain may be endless Their eyes shal consume c that is saith he though they be alive and can see yet shall they be deprived of light in infernal darknesse having neither eyes nor understanding but onely to see and judge of their extream misery Their tongue shal consume away c. as did the rich gluttons Luke 16.24 M. Calvin observeth here that all is delivered in the singular number his flesh shal consume his eyes shal melt his tongue c. for so runs the Original to note that every of Ierusalems enemies shal taste of Gods wrath though some of them may haply hold themselves out of the reach of his rod. And Secondly that God can as easily destroy them all as if he had to do but with one fingle man Verse 13. A great tumult from the Lord shal be among them He shall fright them as he did the Philistines by a sound of a going in the tops of the mulberry trees 2 Sam. 5.24 and the Syrians by a hurry noise in the air causing a Pannick terror 2 King 7.6 Therefore some render it Erit strepitus vel fragor Domini magnus in eis ut 1 Sam. 7.10 with 1 Sam. 2.10 Or he shall exasperate and imbitter them one against another as he did Abimelech and the men of Shechem by sending an evil spirit between them Judg. 9.23 that is by letting loose Satan upon them that old man-slayer that kindle-coal and make-bate of the world and this in a way of just revenge for their treacherous conspiracy against the house of Gideon Thus God first divided and then destroyed the Midianites by setting every ones sword against his fellow Judg. 7.23 So he dealt by the Philistims 1 Sam. 14.15 20. So the Kings of Syria and Egypt that succeeded Alexander and were enemies to the Jews destroyed one another So did the Primitive Persecutors the Turk and the Persian the Spaniard and the French In the year 1526. Charles the fifth Emperour of Germany set at liberty his prisoner Francis King of France Scultet Annal. Dec. 2. pag. 2 upon this condition among others that they should joyne their forces and do their utmost to suppresse and root out the Lutheran Heresie that is the truth of the Gospell out of both their Dominions But soon after they fell at variance amongst themselves the Pope blowing the bellowes whereby the Church had her Halcyons sic canes lingunt ulcera Lazari shall take the hand of his neighbour as those yonkers of Helcath-hazzurim did that sheathed their swords in their fellows bowels 2 Sam. 2.16 Verse 14. And Iudah also shall fight at Ierusalem Shall fight like a lion and do great exploits for his countrey as Judas Maccabeus did as Hunniades that Maul of the Turks and Scanderbeg who killed 800. Turks with his own hand and fought so earnestly sometimes that the very blood burst out at his lips So did Zisea and the rest of Christs worthy warriours who by faith and yet by force of arms too waxed
left falling before the Ark till his neck was broke Sin doth as naturally draw and suck curses to it as the Loadstone doth iron or Turpentine fire The Chaldee and the Vulgar make these words but a repetition of the former for they read the Text thus Idem repetit in culcat à Lapide I will curse your blessings and I will curse them to intimate his peremptorinesse in the thing and that he was unchangably resolved upon it Now when God will do a thing who shall hinder it Nature may be resisted and hindred in its course as when the fire burnt not the three worthies when the Sun stood still in heaven yea went backward Men and devils though never so potent may want of their will and be crossed in their designes and desires But if God will have this or that to be done ther 's no gain-standing him If he have a mind to blesse his people they shall be blessed If he will have pitty for his own names sake which the house of Israel had prophaned Ezek. 36.21 If he will come in with his Non-obstante Neverthelesse he saved them c. and dealt with his servants not according to his ordinary rule but according to his prerogative who shall contradict him In like sort if he will redouble his strokes upon his enemies and not only curse them but curse them bitterly as the Angel did Meroz who can hinder or object against his proceeding in that behalf Judg. 5 His judgements are sometimes secret but alwayes just and if he once say I will curse yea that I will there is as little hope of altering him as there was of Pilate when he had once pronounced what I have written I have written It shall surely stand because ye do not lay it to heart As he had repeated their curse so he doth here their sin instancing in that branch of it that most offended him and that was their stupidity and senselesnesse either of their sin or danger This is a God-provoking evill oft complain'd of but especially when it proceeds from presumption as Deut. 29.19 Esay 22.12 13 14. Ezek. 24.13 The Lord cannot satisfie himself in threatening such as if the very naming of it had enraged his jealousie neither is he more absolute in threatening then he will be resolute in punishing Verse 3. Behold I will corrupt your seed And so mar your hopes of an harvest I will bring famine upon you that fore judgement worse then that of the sword Lam. 4.9 which yet is the slaughter-house of mankind and the very hell of this present world By this scourge God will tame his prodigals and starve their bodies Hag. 1.4 who by the contempt of his ordinances starve their own soules Either by immoderate drought God can cause a famine Ioel 1.10 Or by immoderate moisture Verse 17. The seed rotting under the clods c. to revenge the quarrel of his covenant Israel was plagued with famine for breaking their faith with the Gibeonites What may they expect that keep not touch with God 2 Sam. 21.1 David knew that the naturall cause of that famine was drought but he enquired though t were long first after the supernaturall As Jacob enquired who stood on the top of the ladder and sent the Angels to and fro so must we in case of publike calamities Gen. 28.13 ascend to the top of them and see who sends them and what is the cause of them that we may cast the traitours head over the wall and he may return and repent and leave a blessing behind him For till then we may look that he should cut off our provision and victualls as wise Princes use to do from their rebels whom they have gotten up into a walled town and spread dung upon your faces cast contempt upon you and cover you with confusion make you to stink above ground so that men shall shun and abhorr your company This is another fruit of sin and piece of the curse and many wicked men are more afraid of it then of the sin that causeth it as Chaereas in Terence not ashamed to deflour a virgin was yet ashamed to be seen in an Eunuchs habit the signe of that sin True it is that the best may have dung cast into their faces as St. Paul and his precious companions had 1 Cor. 4.13 We are faith he the filth of the world and the offscouring of all things The later word signifieth the dung-cart that goes thorough the city 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into which every one brings and casts his filth to note that every foole had some filth to cast upon those Worthies of whom the world was not worthy And truely all publike persons that are faithfull to their trust had need carry a spare handkerchief to wipe off dirt and drivell which yet many times will hardly stick as dirt will not upon marble though it will upon a mud-wall The wise shall inherit glory when shame shall be the promotion of fooles Pro. 3.35 A fair promotion but good enough for them unlesse they were better If the precious sons of Zion comparable to fine gold be at any time esteemed as earthen pitchers as Lam. 4.2 or trodden in the dirt by the fat buls of Basan God will in due time make all his that have laine sullied and slurred among the pots to become as the wings of a dove covered with silver and her feathers with pure gold Psal 68.13 In the mean while they have the Euge of a good conscience which is better then the worlds Plaudite But profane and profligate persons with their spiritual nastinesse and super fluity of naughtinesse stink worse then these cityes of the plaine in the nostrils of God and all good men whiles they live according to that The name of the wicked shall rot And again Pro. 10.7 9 He that perverteth his wayes shall be known And when they dye they shall be carried thorough the dung-gate of death to the town-ditch of utter destruction At which time Iob. 20.6 7. that in Iob shall be verified of them Though his excellency mount up to the heavens and his head reach unto the clouds yet he shall perish for ever like his own dung they which have seen him in his flourish shall say Where is be Let those dehonest amenta Cleri look to this all idle and evill Ministers who as unsavoury salt are fit for no place but the dung-hill even to be buried in a dunghill as Bishop Bonner was and mean-while to be trodden under foot which is a thing not only calamitous but extremely ignominious Mat. 5.13 even the dung of your solemne feasts i. e. for the iniquity of your most solemn services which you have slubber'd over and made to stink I will make you also abject and abominable as the dung of sacrifices offered in great number on festivall dayes was carried into some by-corner and set out of sight And here it is
not preach though gifted men Rom. 10.15 with Esay 52.8 All that are in office to preach are Apostles Evangelists Prophets Pastours or Teachers Eph. 4.11 Elders onely my preach Tit. 1.5 And the contrary would prevent the Apostle willeth that in the Church all things be done decent'y and in order 1 Cor. 14.4 which could not be if all were teachers for then there would be no distinction of Ministers and people But Are all teachers saith the Apostle 1 Cor. 12.29 And he answers himself No but onely those whom God did set verse 13. like as he set apart the tribe of Levi to execute the Priests office which whiles Corah Dathan and Abiram sought to impugne and level they went quick into the pit Num. 16.30 Meddle not therfore without a calling that in the day of Gods displeasure you may appeal unto him with Jeremy and say As for me I have not hastened or thrust in my self for a Pastour after thee neither have I desired the woful day thou knowest that which came out of my lipps was right before thee Jer. 17.16 And being able safely to say this thou mayest binde upon it that God who is in covenant with all his Levi's his faithful Ministers will be their shield and their exceeding great reward how ever the world deal with them Verse 5. My covenant was with him of life and peace Now Gods covenant saith an expositour here is of four sorts 1. General made with all creatures Gen 9.2 2. With the Church in general Gen. 17. 3. With the Church of the Elect Jer. 31.33 4. With some particulars of some special graces as here with Levi of life and peace So then to ministers above others hath the Lord bound himself by special covenant to be their mighty Protectour and rewarder to give them life and peace that is long life and prosperous See Num. 25.12 13. Life of it self though pestered with many miseries is a sweet mercy and highly to be prized Better is a living dog then a dead lion Eccles 9.4 And why is the living man sorrowful a man for the punishment of his sins Lam. 3.39 As who should say let a man suffer never so much yet if he be suffered to live he hath cause to be contented It is the Lords mercy he is not consismed When Baruc sought great things for himself Jeremy tels him he may be glad in those dear years of life Jer. 45.5 Gen. 45.26 when the arrows of death came so thick whisking by him that he had his life for a prey Jacob took more comfort of his son Josephs life then of his honour Joseph is yet alive c. Quis vitam non vult saith Austin who is it that desires not life When David moveth the question what man is he that desireth life and loveth many dayes that he may see good Austin brings in every man answering I do and I do Long life and happy dayes is every mans desire If God give these blessings to those that are gracelesse it is by vertue of a providence onely and not of a promise and that 's nothing so comfortable life in Gods displeasure is worse then death said that Martyr if wicked men live long it is that they may make up the measure of their sins and by heaping up sin increase their torment If godly men die soon God taketh them away from the evil to come as when there is a fire in an house or town men secure their Jewels And though they fall in wars yet they die in peace 2 Chron. 34.28 Hieren as good Josiah did who also in brevi vitae spacio tempora virâ—utum multareplevit lived quickly lived apace lived long in a little time For life consists in action Esay 38.15 16. The Hebrews call running water living water Now Gods faithful Ministers if they work hard and so wear out themselves to do good to others as a lamp wasteth it self to give light or as that herb mentioned by Plâ—y that cures the patient but rots the hand that administreth it if like clouds they sweat themselves to death to bring souls to God yet shall they be sure to finde it a blessed way of dying they shall mori vitaliter die to live for ever God will not send any of his to bed till they have done their work The two witnesses could not be slain till their testimony was finished No malice of man can antedate their ends a minute The dayes of mourning for my father will come said Esae and then Hekâ—ll my brother Jacob Gen. 27.41 Here Esâ—uâ— that rough reprobate threateneth his father also as Luther conceiveth For it is as if he should have said I will be avenged by being the death of my brother though it be to the breaking of my fathers heart But what 's the proverb Threatened falk live long for even Isaac who died soonest lived above forty yeers beyond this My times are in thy hands saith David and that 's a safe hand And blessed be God that Christ liveth and reigneth alioqui tot us desperassem or else I had been in ill case said Miconius in a letter of his to Calvin Ren. 1. Ministers are stars in Christs right hand and it will be hard pulling them thence They must carry their lives in their hands and be ready to lay them down when it may be for the glory of their Master but they shall be sure not to dye whether by a natural or by a violent death till the best time not till that time when if they were but rightly informed they would desire to die But whether their death be a burnt-offering of Martyrdome or a peace-offering whether they die in their beds as Elisha or be carried to heaven in a fiery chariot as Elijah let it be a free-will-offering and then it shall be a sweet sacrifice to him who hath covenanted with them for life and peace They shall by death as by a door of hope Esay 56.2 Eccles 5.12 enter into peace they shall rest in their beds yea in Abrahams bosome and as the sleep of the labouring man is sweet unto him whether he eat little or much so heaven shall be so much the more heaven to such as have here had their purgatory Mark the upright man Psal 37.37 saith holy David and behold the just for how troublesome soever his beginning and middle is the end of that man is peace and I gave them to him Here 's the performance of Gods covenant to Levi and his posterity God doth not pay his promises with fair words onely as Sertorius is said to do Neither is he like Amigonus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignominiously so called because forward in promising slack in performing But as he hath hitherto kept promise with nights and dayes Jer. 33.20 25. that one should succeed the other so much more doth he keep promise with his people for as his love moved him to promise so his truth bindeth him to perform
carried along by the swinge and sway of the place where they love but like sishes retaining their naturall sweetnesse in the salt sea * Orcus â—â—avius in Pencum illabitur quem nec Peneus recipit sed instar osei super nuanteth brevi spatio portatum abdicat nec penales aquas Dirisque genitas argenteis suis aquis misceri permittit Solin like Salamander unscorchtin the fire like oyle that will overtop all other liquors but not commingle * Orcus â—â—avius in Pencum illabitur quem nec Peneus recipit sed instar osei super nuanteth brevi spatio portatum abdicat nec penales aquas Dirisque genitas argenteis suis aquis misceri permittit Solin ever holding a constant countermotion to the course of the world and the corruptions of the time that ainidst all you may keep a good conscience that richest treasure and dearest Jewel as One sarth well that ever the heart of man was acquainted with To help you herein for it is a duty of greatest difficulty take these few rules and directions Lirst presse upon your could nees the former precepts Follow not a melcitude h Exod. 23 2. Sâ—turham invitari volueritis inter paucos angustam cram amoulantes non eritis Aug. c. with the rest above recited consider withail the equity and reasonablenesse of those commandements for there is not any one law of God but is holy and just and good i Rom. 7.12 Majer pars meliorem vincat Non possamiss negare plures esse masos tam pluresâ—ut inter eosprorsus non oppareant grana in area Aug. in Psal 47. Could we but see into it Who cannot say that the greater part overcommâ—th the baster and that the most are ever the worâ—â— and shall we go against common fense and univer sall experience Besides the seriptures are plain in this point as in all other simply necessa y to salvation telling us that the way to hell is broad and well beaton and the many go in there at But oâ— how straight is the gare and narrow the way that leades to life and how few there be that sinde it k Mat 7.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In vetustis codicibus legitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idque Theophylactus interpretatur quasi particula n sit admiran t is ita seriptum esset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ slock hath ever been found a little flock l Luc. 12.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 standing as the host of lsrad like two little slocks of kids when the wicked on to'ther side like the Aramites fill the country m 1 King 20.27 in This the put blind Philosopher could see and therefore say Sapiendum cum pâ—â—uc is m and Diogenes thought he should ever do best when he did least what the most did And Cassianus counsels us in his epistles Vive ut pauci c. Live as those sewest live that with the few ye may be found in the kingdome of heaven n ut cum paucis inveniri merearis in regno dei It was a brave answer of Liberius an orthodox Bishop in the primitive times who when he was pressed by the Emperour Constantius to forsake the truth and vote for Arrianisme by this argument o Theodoret. lib. 2. cap. 16. Quota pars es tu orbis terrarurn Art thou wiser then all the world * Mali undique persirepunt Quare sic vivis Tu solus christianus es quare non facis quod facium alijs Aug. in Psal Dementia est-re solum in doctrina relrgionis majorem esse lucem consecutum putare quam tot hominum millra multis jam seculis videre potuerunt c. Malvenda apud Senarchaenum in vita Johan Diazij He very honestly and discreetly reply'd The truth is no whit prejudiced by my alonenesse in standing out nam olim tres soturn c. for of old also there were there only that would withstand the wicked edict of the king of Babel And remarkaâ—le is the speech of Nicolas the first Bishop of Rome to Michael the Emperour of Constantinople p Numerus pusillus non obest ubi abundat pietas nec multiplex predest ubi abundat impietas It matters not how srnall the number he if godly nor how great if ungodly sith multitude and Antiquity are but ciphers in Divinity and not much to be stood upon surther then they will bear waignt in the ballance of the Sanctuary q Non numeranda suffragra sed expendenda Non numero haec judrcantur sed pondere Tull Off. Secondly study that great but much neglected art of self deniall and learn to say peremptory r Luc. 9.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a stout and constant denial again again to so unreasonable a request nay to any whether person or thing theugh never so deare or delightfull that would coole thy courage for Christ or call thee cst this most savoury course And first if carnall Reason come in and offer to obtrude that twise-sodden colewort Å¿ Crambe bis posita foetet Eras of hers perswading thereby to a politick forbearance of forwardnesse by the fear of what may follow Be not righteous overmuch neither make thy self over-wise t Eccles 7.16 q. d. be discreet and wary and stand not so strictly upon tearmes of conscience why shouldst thou destroy thy self why shouldst thou incurr the needlesse danger of envy and vexation by thrusting thy self over-eagerly into observation Stop thine eares I say to this subtle enchantresse u Mat. 16.24 and rather harken to the voice of Gods spirit in the verses immediatly following Be not wicked overmuch saith he in opposition to that former Be not just overmuch w Eccle 7.17 See Pemble in locum q. d. He that slackes and remits but a little in goodnesse and for his owne ease and honour qualifies it though but with a little degree of badnesse the same is wicked and over-much wicked Neither be foolish in opposition to that above-said Be not wise over-much as all are that temper spirituall wisdome with carnall pollicy for why shouldst thou dye before thy time to wit by an unseasonable death from Gods hand then when it were better for thee to do any thing then to dye sith after death there is judgement and hell-fire and all to be passed thorough by the poore soule This is the voice of heaven wherewith ye are to still and stop the mouth of that wisdome which descendeth not from above but is earthly sensual devilish x Iam. 3.15 Next for carnall friends deny your self also in them y Deut 33 9. if you mean to keep in with Christ They 'le be ready enough with Peter z Mat. 16.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prompt you to be good to your self and not rashly to run the hazard of a singularitan to your I know not how great disgrace and disadvantage * If my father stood
Aarons rod better then the rest that it alone should bud and the rest lye dry by it n Num. 17.8 every name was alike written in their rod there is nâ— difference in the letters nor in the wood it is Gods choise that made the distinction So what was the floore of a Jebusite to the Lord above all other soâ—les to build an Altar on after the raging plague in Davids time o 2 Sam 24.18 As in places so in persons God maketh men to differ p 1 Cor. 4.7 and that is ever worthiest that he pleaseth to accept Araunah a Jebusite by nature but made a Proselyte by grace giveth his freehold as a King to the King q 2 Sa. 24.23 This deed of his or rather this work of Gods free grace is long after remembred by the prophet as some not improbably interpret him Ekron shall be as the Iebusite r Zach. 9.7 That is say they the barbarous people of Palestina shall be as the famous Araunah by kindred indeed a Jeâ—usire but by Gods gracious acceptation and adoption an Israelite Like as elsewhere Jether that was by his country and Ismaelite Å¿ 1 Chro. 7.17 is for his faith and religion called an Israelite t 2 Sam. 17.25 So then to summ up this reason albeit by nature that 's never a better of us but all are in the same hatefull and wofull condition all cut out of the same cloth as it were the sheers only going between Yet when grace once comes and sets a difference when that divine nature u 2 Pet. 1.4 as St. Peter calleth it is transfused into a man and he begins to be like unto God in some truth of resemblance the Lord cannot chuse but love and delight in his own image where ever he meets with it Now the persons of such being once in acceptation through Christ Gods beloved one x Eph. 1 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their sacrifices cannot but be well accepted also Thus the Lord had respect to Abel and his offering to Noah and his burnt-sacrifice to Abraham and his intercession for Sodom to Iobs request for his friends to Davids for his people to Pauls for those in the ship Will you know a reason Abel was a righteous person y Heb. 11.4 Noah his favourite z Gen. 6.8 Abraham his friend Iob his servant a Iob 1.8 David his corculum b 1 Sam. 13 14 or darling Paul his elect vessell c Act. 9.15 Hence their high acceptance in the court of heaven and hence that singular delight and complacency that God took in their services For though the sacrifice of the wicked is an abomination to the Lord yet the prayer of the upright is his delight d Prov. 15.8 Psal 4.3 The blood of a swine is as well coloured and as fair to see to as the blood of a sheep but the former was an abhomination to the Almighty and present death to the party that brought it when the later might with good leave and liking be powred about his Altar and the sacrificer depart with the publican justified and accepted And that 's the second thing we were speaking to respecting the services of Gods people in all which there is something of Gods and something of their own This later God graciously overlooks taking notice only of his own part in that we do and hence our acceptance If this be not plain enough take it thus The Lord leadeth his people by his spirit into good works by governing the habits of grace infused and producing therehence acts of grace which though mixed with corruption as from us for who can bring a clean thing out of an unclean e Iob 14.4 Denominatio fit à potiori saith Iob Yet are they good before God who winks at the imperfections and have a true goodnesse in them being therefore denominated and called from the better part good works f 2 Tim. 2.21 good fruites g Mat. 12.33 fruits of the Spirit h Gal. 5.22 who exerciseth our faith hope love zeal fear of God humility and other graces in producing them Whence it is that passing by infirmities in the manner God looks upon all our religious performances as fruits of the vine i Esay 5.4 whereupon he is pleased to feed heartily the Church her self as knowing like another Rebeccah such savoury meat as he best loved inviting him thereunto Let my beloved come into his garden and eat his pleasant fruits k Cant. 4. ult which accordingly he did as followeth in the next chapter l Cant. 5.1 SECT IIII. Vse 1. It s otherwise with the wicked Their persons are hated their performances rejected and why FOr Use of this point God gives diligent heed to Use 1 and takes great pleasure in the religious performances of his faithfull people this as it must needs be marvelous comfortable to the saints so it cannot but be exceeding terrible to the wicked and unregenerate with whom alass it is farr otherwise if they mark it For they are all Cursed with a curse even with Cains curse the Lord had no respect to his sacrifice m Gen. 4.5 with Sauls curse whom the Lord would not answer neither by dreames nor by Urim nor by prophets n 1 Sam. 28.6 with Moabs curse he shall come to his Sanctuary to pray saith the Prophet but shall not prevail o Isa 16.12 with the curse of Davids enemies who cryed out but there was none to save them Yea to the Lord but he answered them not p Psal 18.41 Or if he do hear them as he did sometime that Non-such Ahab q 1 Kin. 21.29 nay the devill himself r Matt. 8 32 yet it is for no other end then that he may come upon them the more justly and consume them after he hath done them good Å¿ Iosh 24.20 their preservation is no better then a reservation to some further mischief But usually the Lord frownes upon such and turnes the deaf ear unto them and worthily for these three causes among many First they cannot present him with any service truly good and acceptable so long as they are out of Christ t Heb. 11.6 All their actions naturall civill recreative religious are abhomination Not the plowing u Prov. 21 4 onely but the prayer of the wicked is sinne x Prov. 15 8 saith Solomon Pray they cannot indeed to speak properly because they want the spirit of prayer that spirit of grace and of deprecation y Zach. 22.10 Say they may with those many in the Psalm Who will shew us any good but pray they cannot as there Lord lift thou up the light of thy countenance upon us z Psal 4.5 Wish they may with Balaam the Soothsayer O let me die the death of the righteous and let my last end bee like unto his a Num. 23.10 But 't is a David onely that can pray in
with unbeleevers m Mat. 24.51 Luk. 12.46 What though they flourish awhile here and spread themselves like a gren bay tree n Psal 37.35 exorientur sed exurentur it is that they may be cut off for ever What is fairer then the corn-field a little before harvest then the vineyard a little before the vintage Thrust in thy siclke and gather the clusters of the vine of the earth for her grapes are fully ripe and cast t into the great wine-presse of the wrath of God o Rev. 14.18 19. SECT V. Vse Let them therefore hasten out of the Devils danger and get into Gods service How that may be done KNowing therefore the terrour of the Lord Vse 3 we perswade men p 2 Cor. 5.11 And oh that we could perswade all unregenerate prsons first by this point to do as Saint Peter adviseth all in their case Repentye saith he and be converted that your sins may be blotted out when the times of refreshing shall come from the presence of the Lord q Act. 3.19 Bloted out I say and first out of Gods book of remembrance where they stand written with a pen of iron and with the point of a diamond r Jer 17.1 Secondly out of the book of their own consciences where they stand recorded for future time as ye may see in Josephs brethren Their own hearts condemned them and called them miscreants twenty years after the fact committed ſ Gen. 42.21 their consciences also bearing witnesse as saith the Apostle and their thoughts between themselves accusing one another t Rom. 2.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formavit pinaeit Where it is remarkable that the Syriack translatour useth a word for conscience that signifieth a written or painted thing For the conscience now is as a table wherein are many things painted which sort of writting is fitly compared to that we write with the juice of an onion or lemmon hold it to the fire and it is legible So when the conscience is once put to the fire of Gods wrath all will out and old sins come to a new reckoning The onely way to spunge out this writing is by weeping upon it repentant tears that God may wash us throughly with the blood of his Son For if we confesse our sins against our selves with David u he is faithful and just to sorgive us our sins x 1 Joh. 1.7 9 and to crosse out of his debt-book the black lines of our sins and arrerages with those red lines of his sons blood I even I am he that blotteth out thy transgressions for mine own sake and will not remember thy sins y Esay 43.25 And again I will be merciful to their unrighteousnesses and their sins will I remember no more z Heb. 8.12 Lo if we but remmber our misdoings he will forget them if we reveale them with shame and sorrow he will cover them a Psal 32.1 if we but see them to confession we shall never see them to our confusion if we but acknowledge the debt he will cancel the bond blot out the hand-writting that was against us b Col. 1.2 14 and cast all our sins behinde him c Micah 7.19 as off-cast eidences that are past date into the depth of the sea so that we shall never see them again otherwise then the Israelites saw their enemies the Egyptians dead upon the shoare 2 Next doth the Lord so remember to requite the services of his people is there such a lively remembrance and ample recompence preparing for them how should this fire up the affections of all unregenerate persons to hire themselves out to God for servants d Rom. 6.13 to swear with David e Psal 119.106 to vow with Ioshua f Josh 24.14 to serve Iehovah renouncing the devils drudgery to whom they have hithereo damned themselves voluntary slaves to their inestimable disadantage It is a point I wot well they will not hear of that the devil is their good Lord that he sets them awork and will pay them their wages You know how ill the Jews took it to be told as much by our Saviour Christ g Ioh. 8.44 But that it is no better with them the scripture is clear and the joynt testimony of all Gods redeemed ones concurrent for we our selves also even I Paul and thou Titus were sometimes foolish disobedient deceived serving diverse lusts and pleasures h Tit. 2.3 hampered and enwrapt in the invisible chaines of the kingdom of darknesse being taken alive captive by the devil at his pleasure i 2 Tim. 2.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hurried about by him as Bajazei in his iron cage toiled out of all true comfort as Samson at his mill opprest with unreasonable tasks and insupportable burdens as hrael in the iron-furnace this is their work And for wages they are exposed to a world of plagues and curses armies and changes of sorrows and calamities here their whole life being but one continuate vexation k Eccles 2.17 besides the fear of death that upshot and center of evils to evil men making them subject to bondage all their life time l Heb. 2.15 And worthily for terrours take hold of them then as waters they make them afraid on every side m Job 27.20 18 19 Trouble and anguish make them afraid they shall prevail against them as a king ready to the battle n Iob. 15.23 24 Death seizeth upon them as a mercilesse officer o Psal 55.15 takes them by the throat as that cruel servant in the Gospel feedeth upon their flesh as a greedy lion p Psal 49.14 stings them to the soul as a fiery serpent q 1 Cor. 15.55 gripes them to the quick as a bear robbed of her whelps comes upon them with a firmae Ejectione as an inexorable Landlord carries them away as Gods executioner yea as the messenger and forrunner of the second death where the worm never dieth where the fire never goes out r Mar. 9.44 where they seek death but finde in no◠yea desire it but it fleeth from them ſ Rev. 9.6 It is reported of Roger somtimes Bishop of Sal shury the second man from king Steven that he was so tortured in prison with hunger and other calamities usually accompanying people in that case ut vivere noluerit mori nescierit live he would not die he could not How much more true think we is this of all those that are thrust into that outer-darknesse Nubrigensis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that darknesse beyond a darknesse as the word seems to import that utmost dungeon of the damned where there is nothing but weeping and wailing and gnaihing of teeth Weeping for extremity of heat and gnashing of teeth for extremity of cold Weeping is the expression of sorrow and sorrow cools the heart and cold makes the teeth to chatter Thus those miserable creatures do at some time freez and
fry weep and gnash live and die a dying life a living death not for a time or times or half a time t Rev. 12.14 oh happy they if ever they might hope an end but ever and ever and beyond all time throughout all eternity Oh considerchis all ye that forget God lest he tear you in pieces and there be none to deliver you u Psal 50.22 Save your selves from this tormenting Tophet and be forwarned to flee from the wrath to come See what miserable slaves ye are to Satan being altogether as much in his power and clutches x Act. 26 18 as he that goes gyved is in the gaolers or he that goes up the ladder pininond and hoodwinkt in the hangmans and for how little good advantage ye lay forth your selves and toyl out your lives in wearisome * Ier. 9.5 Psal 55.10 wickednesse Do but summon the sobriety of your senses afore your own judgments and see what uncessant pains ye are at and all to go to hell whiles you do wickedly with both hands earnestly y Mic. 7.3 working hard at the works of the flesh but putting your gets into a bottomlesse bag z Hag. 1.6 Nay that 's not all for he that soweth the winde shall reap the whirelwinde a Prov. 22 8 Hos 10 12 saith Solomon that is he that soweth the wind of sin and vanity shall reap the whirlwinde of vengeance and misery And he that soweth to his flesh shall of the fiesh reap that corruption that is contradistinguisht to life everlasting b Gal. 6.8 for the wages of sin is death c Rom. 6. ult Sursum cursum nostrum dirigamus minantem imminentem exterminantem mortem attendamus ne simul cum corporis fractura animae jacturam faciamus temporal spiritual and eternal And is it nothing to lose an immortal soul to purchase an everliving death hear then set thy self in good earnest to see and sigh under Satans servitude be sensible of his yoke as galling thy neck and let it make thee cry out O wretched man that I am who shall deliver me from this unsufferable servitude Behold I am more miserable then Samson at the mill for he had hope in his death d Prov. 14.32 but what hope have I When God shall take away my soul e Job 27.8 I am more miserable then Zedekiah in cold irons for though he los his eyes yet he escaped with his life but I alasse am am dead while alive f 1 Tim. 5.6 a very living ghost a walking sepulchre of my self I am more miserable then Ieremy in the dungenon for he found friends and means of enlargement but to which of the Saints shall I turn my self g Job 5.1 or where shall I finde help or rescue in heaven or earth I am more wretched then Israel in Egypt for if they performed their tasks they escaped the lash but I after all my best services done o the devill am laden with stripes and shall be scourged with scorpions * â—â—â—nsideret his quilibet quam jod 1 sir servitus servhe priacipi immò tyranno diabolo qui subditos sibi infandis divexat modis Bucer Thus make moan to thy self first and tenmake out to Christ next for manumission and enlargement for if the son set you free you shall be free indeed h Ioh. 8.36 Cry to the Lord Christ in the words of the ancient Church O Lord other Lords besides thee have had dominion over us but we will remember thee only and thy name i Isa 26.13 Thy name is as an oynt munt powred out theresore the Virgins love thee k Cant 1.3 O pour upon my dry soul of that precious oyntment and stablish me with thy free spirit l Psal 51 12 for where thy spirit is there is liberty m 2 Cor. 3.17 from both the commanding and the condemning poer of sin and Satan O deliver not the soul of thy turtle dove to these wicked ones x in thy righteousnesse rid me and set me free For a day in thy courts is better then a thousand other-where I had rather be a dore-keeper in the house of my God o Ps 84.10 11 then to be Satans chlef-favourite or one of the privy chamber For the Lord God is a Sun and a shield the Lord will give grace and glory large wages grace and glory what things be these one would think that were reward enough for such sorry service as we can do him a best ey but then her 's more then enough for no good thing will he withhold from them that walk uprightly Oh bountifull God! who would not chuse and covet to be thy servant who would not gladly stand waiting at the posts of thy gates p Prov. 8 34 if haply at any hour of th day he might hear thy happy call and be hired into thy heavenly Vineyard who would not â—un through thick and thin * Quidam ad omnia viae vitae hujus exercitia non solum ambulant sed currunt imò potius volant Bern. Serm. 3. de Asc Dom. to compasse such a gainfull service And yet 't is a world to see a wonder to behold how strangely men hang off here how hard they are to be wonn to the setting in hand with the works of the Lord miserably slighting God offers and letting slip their golden opportunities of getting into his employment They talke sometimes of the wages but shrink at the work as the Israelites talked of the reward of Goliath's conquest yet fled from it when they had done q 1 Sam. 17.24 25 The land is good said those faint-hearted spies but the cityes are walled up to heaven and the inhabitants unconquerable They wish well other-whiles to heaven as he that kneeled to our Saviour with good master r Mat. 19.16 Turpe est impios diabolo tam strenuèservire nos Christo pro sanguinis â—retio nihil rependere Cyprian lib. de oper et eleemos in his mouth they could be glad with Balaam to dye the death of the righteous but to live their precise and austere life that goes to the heart of them they cannot frame to it O blinder then Beetles the merchant refuseth no adventure for the hope of gain the hunter shrinketh at no weather for love of game the souldier declineth no danger for desire of glory or spoile the bear breaks in upon the hives contemning the stings And shall we fain to our selves an ease in not understanding or an idlenesse in not seeking after that service that will be a means unto us not only of avoyding intollerable and endlesse torments which is the devills meed and wages but also of attaining immeasurable and immortall glory pleasure and gain which is Gods reward and guerdon For glory honour and peace to every man that works good to the lew first and also to the Gentile Å¿ Rom. 2 10 And contented godlinesse
the Lord draweth nigh And to the same purpose St. Paul Philip. 4.5 Let your patient mind be known to all men Why the Lord is at hand to right your wrongs and plead your cause against an ungodly Nation Yea it may be God will look upon Davids affliction the sooner and do him good the rather for Shimei's cursing this day 2 Sam. 16.12 God gives over the wicked many times to exceed their commission that he may hasten deliverance to his chosen destruction to their enemies Gen. 15.16 their sinnes being once full See for this Psal 119.126 Jer. 51.33 34. Zach. 1.15 I am very sore displeased with the Heathen that are at ease For I was but a little displeased with Israel my people but they helped forward the affliction that is they were excessively outragious above that they were bid to do I gave them an inch they took an ell Now therefore lest the righteous put beyond his patience should reach forth his hand to iniquity now will I arise saith the Lord I will set him in safety from him that puffeth at him Psal 12.5 God seeth it but high-time to make us heavâ—e other-whiles with manifold afflictions But blessed is the man that endureth temptation for after hee hath suffered awhile he shall receive the crown of life For this light affliction which is but for a moment Jam. 1.12 2 Cor. 4.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A levitate agilitate cervgrum nomen habet Chemnit Leve pondere â—â— pluma Cornel à Lapide Heb. 5.8 Luke 17 Psal 27.14 Eccles 3.1 11 Deut. 5 worketh for us a farre more exceeding and eternall weight of glory An exceeding excessive eternall weight of glory is wrought out unto us by our short and light afflictions God will look upon us as those that have been judged already and account the present sufferings sufficient unto us 1 Pet. 4.13 Good therefore is the counsell of our Saviour who himself was perfected by sufferings In your patience possesse your souls And that of the Psalmist Wait on the Lord and be of good courage and he shall strengthen thy heart wait I say on the Lord. He hath appointed a time for all and every thing is beautifull in its season The Israelites had their flesh at Even and bread in the Morning God will be waited on and give the consummation of his blessings at his leisure Their journey from Aegypt to Canaan might have been dispatcht in three dayes as Philo tells us but God led them up and down the wildernesse as if they had been treading a maze and held them sometimes a yeer together in a place to their grief no doubt but for their good that He might humble them and try them and do them good in their later end Water was not turned into wine till the wine failed Joseph was not set out of prison till the set time came The Israelites went not out of Egypt till the very last day of the four hundred yeers was well-nigh at an end Smyrna must be in prison ten dayes at least that she may be tried and that the trial of their faith being much more precious then that of gold that perisheth though tried in the fire might be found to praise honour and glory The day of the churches restauration by Christ here promised was not performed of 400. yeers after yet when the fulnesse of time was come Rev. 2.10 1 Pet. 1.7 Gal. 4. God sent his son made of a woman made under the law c. Say it had been 4000 years a thousand years is to God but as one day because in him there is no flux nor motion Our purblinde eyes see nothing but that which toucheth the lid as it were when Gods quick sight vieweth that as present that is a world off But now when all was at worst in Church and common-wealth and scarce a Ioseph or a Simeon left that looked for the consolation of Israel scarce a Mary or an Anna that waited for salvation in Ierusalem then came the desire of all nations Hag. 2 then the sun of righteous broke out with healing under his whings What shall I say more Christ himself the Captain of our salvation was fourty dayes and fourty nights tempted by the devil before the Angels ministred unto him his soul was heavy unto the death ere his heart was glad and his glory rejoyced Math. 4 Psal 16.9 Rom. 8.17 We also must suffer together ere we can be glorified together as two pieces of iron cannot be fastned till both hath passed the fire SECT XIII Helps to patient waiting upon God for deliverance VVHerefore lift up the hands that hang down and the feeble knees Heb. 12.12 and for suport consider First that life it self in its full length and latitude is but short the afflictions therefore of life cannot be long To live saith one is but to lie a dying Venire me oper tet praeterire ut horam Epist Multos often dunt terris bona fata ultrà esse sinunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Iliad l. 12. Thetis de Achille Dego à de ago Ita degimus quum quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minus fit nos unà Bèdman de Orig. Rev. 7.16 There is a time to be born and a time to die saith the wise-man He saith not There is a time to live for death borders upon life and a mans cradle stands in his grave Oh what a short cut hath the longest liver ab utro ad urnam from the womb to the tomb from the birth to the burial We chop into the earth before we are aware like a man that walking in a field covered with snow falls suddenly into a marle-pit Few and evil are the dayes of my pilgrimage saith old Iacob Evil they are but few and evil Man that is born of a woman is of few dayes and full of trouble Troublesome his dayes are but soon determining sharp his sufferings but short withal as the paines of a travelling woman whereunto they are oft compared Every day we yeeld somewhat to death and death at utmost cures all diseases as that Martyr said Secondly this life once ended heaven begins and makes amends for all For they shall hunger no more neither thirst any more nor shall the sun light on them nor any heat but the lamb shall feed them and lead them to the waters of life and God shall wipe away all tears from their eyes as a nurse doth from the eyes of her tender babe Now she is a sorry spouse saith one that cannot make shift with an uneasie horse while she rideth to see the consummation of her love with her betrothed husband I reckon saith that great Apostle that had seen as much of this and the other world as ever man saw that the afflictions of the present time are not worthy to be compared or are in no comparison worthy of the glory that shall be revealed in us Rom. 8.18 For
shall they say unto him Lord Lord have not we prophesied in thy name and eat and drunk in thy presence that is communicated at thy table and heard thee teaching in our streets But he o' to'ther side will as deeply disavow them as they do boldly lay claim to him Math. 7.23 for then will I professe to them I never knew you depart from me ye that work iniquity And if they shall offer yet to make request for their lives with Hamâ—â— and to speak for themselves as once those Israelites we have sinned do thou unto us whatsoever seemeth good unto thee deliver us onely we pray thee this day he will answer them according to the idols of their hearts as he did those of old Ezek 14.4 and say Ye have forsaken me and served other gods wherefore I will deliver you no more go and cry to the gods that your selves have chosen let them deliver you in the day of your tribulation Jud. 10 13 14 15. Formidaehilis erat Adamo Dei vox cùm lenitèr paternè eum alâ—oquehatur in paradiso in aura aurorae nedùm cum in furore turbine c. Ca â—w Heb. 9.27 Dan. 12.2 At the day of Iudgement secrâ—t things shall be brought to light as packs and fardels are not opened till they come to the fair or market D. Willet than the which I know not what more dreadful or direful sentence can possibly fall from Gods holy mouth unlesse it be that last irrevocable doom of damnation go ye cursed c. At the first hearing whereof their very heart strings shal crack and their hearts fall asunder in their bosoms like drops of water Well were it with the wicked in that day if they might trudge directly on to damnation and not be forced to see the face of the Judge that they have buffetted and to hear his voice that they have despised But alasse for their misery it may not be For after that all in vain they have tired out the deaf rocks and mountains with their continuate cryings Fall upon us cover us hide us dash us and quash us to pieces grinde us to powder do any thing to dispatch us they must perforce in person measure the place and race of judgement It is appointed for all men once to die and after death judgement Not a man that sleeps in the dust of death but must needs awake some to everlasting life and preferment and some to shame and everlasting contempt as those that have all their evil deeds as it were written in their fore-heads so that all shall see and say Behold the man and behold his works These and these things hast thou done will the Judge then say and I kept silence thou thoughtest that I was altogether such as thy self but I will set thee down and set them down in an order before thee to thy perpetual confusion As the word goeth forth of the kings mouth their faces shall gather blacknesse and be covered as Hamans and themselves shall be speechlesse They shall be confounded and troubled for ever they shall be put to shame and perish That men may know that he whose name is Jehovah is the most high over all the earth Psal 83.17 18. Enoch foretold this day of judgement before Noah foretold the flood That day is longer ere it comes but shall be more terrible when it is come SECT VII Terrour to those that set themselves against the Saints Secondly Use 2 Doth the Lord graciously own and honour all that fear his name how should this terrifie and take off all those dogged dogs and bedlam Belialists that offer any manner affront or offence to such sith how mean soever and miserable in the worlds eye they are dearly beloved of God as Daniel highly favoured inheaven Dan. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 7. Heb. 12. Rom. 8 Psal 45. 1 Cor. 4.13 Rom. 3.8 Nemo me impunè lacessit Irascipop Rom. nemo sapienter possit Tacit. as Mary dearlings to the Almighty as David faire to God as Moses and not only faithful as he in al Gods house as servants but such as have a naile a name there better then of sons and of daughters Esay 58.5 For they are the first-born whose names are written in heaven as free denisons yea they are heires of God and coheires with Christ who is not ashamed to call them brethren fellows friends favorites any thing every thing that may evidence the dear respects he bears unto them Now were it a wise-mans part to fall out with the Kings favourite to lowre upon his son and heir to deface his picture to tread under foot his Jewels to spit upon his royal robe or imperial diadem How as Balaam slain by the Lord for but wishing evil to his Israel Goliath for but defying his host Nabal for reviling his David which was scandalum Magnatum and in the new Testament termed blasphemy How was Cain schooled for but scowling upon Abel and Laban threatened for but following after Iacob and Abimelech plagued for but an unwittingabuse to Abraham Thus he suffered none to do them wrong yea he reproved even kings for their sakes Psal 105.14 will ye know the reason he remembred his covenant to Abraham and his oath to Israel ver 8.9 There is a straight league betwixt God and his people such as was that betwixt Jehosaphat and Ahab nay such as passed betwixt David and Abiatbar Look what David said once to him the same saith god to his Abide thou with me feare not for he that seeketh my life seeketh thy life but with me shalt thou be in safeguard He is a Sun saith the Psalmist to refresh his people 1 Sam. 22.23 Psal 84.11 and a shield to shelter them As the shield is betwixt the body and the dart so is God betwixt his people and their hurt He carrieth them on his wings as the Eagle doth her yong so that there is no wounding of them but through his sides Deut. 32.11 Aquilae pullos suos in alis portant alites reliqui inter pedes Munster â— ex rabbi Solomon Zach. 3.8 Acts 9.4 2 King 19.22 nay no touching of them but ye touch the apple of his Eye As the eye is vexed with the least mote that gets into it so is he with the least indignity done to his people If Saul tread upon the least toe in Christs my sticall body the head will try out from heaven why hurtest thou me If Rabshakeh raile upon Hezekiah Against whom hast thou railed saith God and whom hast thou provoked to wrath even the Holy one of Israel In pushing at any of these lively stones in Gods temple men spurne at the corner-stone it self and so kick against the prickes In offending the least of Christs little ones they presently proclaim open war against Him who keepeth all their bones bottles up all their teares yea numbreth all their haires not one of them
the people by their new Lords new Lawes there is none among them that calleth unto me though in so great a confusion and under so heavy calamities a strange stupor that there should be none to set to his shoulder to shore up the falling State None there were to speak of in a considerable number of praying people to stand in the gap and to divert the divine displeasure Their sins cried loud for vengeance their blood-guiltinesse especially But had there been but a few voyces more of praying Saints their prayers had haply out-cried them A few birds of song are shriller then many crocitating birds of prey stirre up your selves therefore ye that are Gods remembrancers to take hold of him and give him no rest Lie night and day at the gate of his grace knocking thereat by the hand of faith and praying for the peace of our Jerusalem If Englands fears were greater thy prayers might preserve it Jer. 5.1 as if our hopes were greater thy sin and security might undo it Eccles 9.18 Vers 9. Ephraim he hath mixed himself among the people viz. In confederacies marriages manners superstitions They were conformed to those nations from whom God had separated them with a wonderful separation Exod. 33.16 and put them up by themselves from all the world in the promised land as it were in an Island Isay 20.6 And this they had done not once but often as the conjugation importeth and that wilfully without any necessity yea and that constantly and of custome or desperate obstinacy Heb. he will mingle himself so that there was little difference to be discerned betwixt Ephraim the professed people of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and profane heathens Hence that Amos. 9.7 Are ye not as children of the Ethiopians unto me O children of Israel saith the Lord Hence Saul is called Cush or an Ethiopian for his black and ill conditions Psal 7. title as the Chaldee interpreteth it Cast we may be upon bad company but we must not mingle with them The rivers of Peru after they have run into the mam sea yea some write twenty or thirty miles they keep themselves unmixt with the salt water so that a very great way within the sea men may take up as fresh water as if they were neer the land At Belgradi in Hungary where the Danuby and Sava two great rivers meet Abbats Geog. 331. their waters mingle no more then water and oyl not that either flote above other but joyn unmixed so that neer the middle of the river I have gone in a boat Sir Henry Blounts voyage into Levant p. 10. saith mine Authour and tasted of the Danow as clear and pure as a well Then putting mine hand not an inch further I have taken of the Sava as troubled as a street-channel tasting the gravel in my teeth Thus they run sixty miles together and for a dayes journey I have been an eye-witnesse of it To come nearer home the river Dee in Merionith-shire running thorough Pimbli-meeri remaines intire Camden and mingleth not her streams with the water of the lake Let not Ephraim mix himself among the people but cry with David Gather not my soul with sinners Psal 26.9 and vers 5. I have hated the congregation of evil-doers and will not sit with the wicked Ephraim is a cake not turned And so but half-baked or dow-baked neque crudus neque coctus neither hot nor cold as Laodicea Rev. 3.15 halting between two as 1 Kin. 18.21 Mongrels as those 2 King 17.33 Zeph. 1.5 Barnacles that are neither fish nor flesh Amphibians that will conform to the world and yet seem to be for the Lord. But he likes no such retainers no such holy-day-servants he requireth to be served truly that there be no halting and totally that there be no halving he cannot away with dow-baked duties Men must be fervent in spirit serving the Lord they must be zealous of good works if they look to be accepted Rom. 12.11 Tit. 2. The effectual fervent prayer or the thorough-wrought prayer of a righteous man availeth much A cake that is half-baked half burnt pleaseth not the palate no more do customary formal bedulling performances please the Lord. It is Gualthers note upon this text Jam. 5.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a cake saith he that is raw on the one side and scorcht on the other is cast away so Hypocrites that are hot in their superstitions but cold in their devotions are rejected of God Introrsum turpes speciosi pelle decorâ I know the words are otherwise interpreted by Luther Mercer Polanus and others with reference to the following words thus that Ephraims adversaries even those strangers with whom he hath mixed himself shall be so greedy to devour him that they shall not stay till he be baked on both sides but shall eat him raw But I like the former better Vers 9. Strangers have devoured his strength and he knoweth it not Strange stupidity such as was that of Sampson who had lost his haire and therewith his strength and wist not of it These strangers were the Kings of Syria but especially of Assyria See 2 King 13.7 Chap. 14. with 15.19 30. 17.6 Salmanasar as a deep gulf swallowed them up whole Now that they should not know how these strangers had devoured their strength that is their wealth and warlike power this was very strange The Chaldee Paraphrast helps us to the meaning of it Non novit formidare à facie mea He knew it not that is He knew not how to fear before me to tremble at my judgements and to flee to my mercies this he knew not that is he cared not to do as the old world knew not till the flood came though fairly forewarned Matt. 24.39 and as the Greeks would not know that the Turks had invaded their Empire till they were got into the very bowels of it So was it with Ephraim A spirit of pride and of slumber had so surprized and seized him that he took no knowledge of the enemies and evils that were upon him Thus the spirituall sleeper stirs not with Saul though the water-pot and spear be taken from his bolster Like the foolish hen which loseth her chickens one by one by the devouring kite when one or two or three are snatcht away she still continues to pick up what lies before her It is our wisest way to observe and improve Gods dealings with us to be sensible of his stroaks and to return to him that smote us and can as soon heal us if we come to him for cure Lev. 26.40 yea gray-hairs are here and there upon him Heb. sprinkled sparsi non spissi He began but to decline and decay as a man doth when he grows toward fifty And as gray hairs come the sooner through cares and griefs Histories tell us of a young man who being for some capitall offence condemned to die grew gray in one nights-space and was therefore pitied and
spared and are fore-runners and fore-warners of death So the many and grievous miseries inflicted upon this people foreshewed their utter destruction to be even at next door by And this the rather because they knew it not as before but as it is said of the Flemings that the elder they grow the foolisher they are Quòmagis senescunt eo magis stultescunt Erasin Apopht Cleanthes was wont sometimes to chide himself Ariston wondering thereat asked him whom chidest thou Cleanthes laughed and answered I chide an old fellow qui canos quidem habet sed mentem non habet who hath gray hairs indeed but wants understanding and prudence worthy of them It was Chrysippus I trow that offered to the world that sowre distribution and choice Aut mentem aut restim comparandam Either get wit worthy of your years or go out of the world by an halter Bibl. Pat. That of Eleazer is very remarkable who would not do any thing which migh seem to be evil because he would not spot his white head Gray hairs should be a strong argument to move men to live blamelessely because old age is a crown Prov. 16.31 Gen. 25.8 when found in the way of righteousnesse as it is said of Abraham that he went to his grave with a good gray head and gray hairs in a State that is lesser and lighter judgements should make men prepare to meet and prevent God because as in an house stillicidia praecedunt ruinam and as in a man gray hairs fore-signifie death so do these desolation if course be not timely taken Verse 10. And the pride of Israel testifieth to his face Sept. the ignominy or impudency of Israel q. d. They think to brave it out in a stout and stomachfull way Low they are but not lowly humbled but not humble God thrust him downward as it were with a thump on the back but he stood stouting it out with him and so discovered a great deal of arrogancy and folly Plectimur may such say Salvian nec tamen flectimur Corripimur sed non corrigimur We have been stricken but not sick beaten but not sensible c. the drunkards ditty Prov. 23.35 When for all this for all that God can do to tame them and turn them again they will on in their wicked wayes and not accept of the punishment of their iniquities not confesse and forsake their sins that they may have mercy not seek him that is come unto him by faith Heb. 11.6 and subject themselves unto him by true obedience 2 Chron. 7.14 this is such a piece of pride as testifieth to mens faces that they deserve to be destroyed this is wickednesse with a witnesse this is fastus adco enormis atque notorius saith Pareus such horrible and notorious insolency as is not to be endured God complains of Israel for this with a sigh Ah sinfull nation c. and resolves upon revenge verse 24. See more of this in the Note on Chap. 5.5 Of turning to God See Zech. 1.3 and of seeking God see Hos 5.15 Verse 11. Ephraim also is like a silly dove that may be drawn any way for want of wit so the word signifieth easily perswaded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enticed deceived The Septuagint render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insensata witlesse or wanting an heart as the next words explain it the heart being put for the understanding as Jer. 5 21. Prov. 6.32 11.12 10.13 and oft in the Proverbs Lo such a thing is Ephraim and yet he holds himself wondrous wise in calling to Egypt and going to Assyria for help Which was as wisely done as if sheep should commit themselves to the Wolf for safeguard The Egyptians were their ancient oppressours the Assyrians should be shortly their executioners Betwixt these two as betwixt two milstones they had been and were to be ground to powder as it were and yet to these they were ready to run for refuge This was indeed to be like a silly dove which flies from the clawes of the Hawk into the net of the fowler who will soon make a breakfast of them or that waits till the fowler be gone that she may fall upon the bait never fearing the snare that is laid for her See 2 King 17.4 A serpents eye in a doves head is a singular ornament Be ye wise as serpents innocent as doves The serpent when charmed Mat. 10 16 stoppeth his ears by applying one to the earth and covering the other with his tail The dove is too credulous and perswasible dulce canente fistulâ She is also dull and defends not her young ones as other creatures do She will sit quiet in her columbary and see her nest destroyed her young ones taken away and killed before her eyes and never offer to rescue or revenge which the hen and other fowls seem in some sort to do Lo such was Ephraims stupidity The Philistins were upon him the enemies spoiled and made a prey of him yet he knew it not as it is verse 9. he was not affected with it nor driven to God by it but either sat still as the spoiled dove doth in her nest or upon her dove-coat delighted in the beauty of her feathers priding her self in the clapping of her wings or else ran a wrong way for refuge flew to king Jareb to humane helps to carnall confederates which never were true to those that trusted them See chap. 5.13 with the Note Where you shall see that from the Assyrian they had pro praesidio ludibrium as likewise those Christians had that called in the Turk or the like to help them True it is that religion without policie is too simple to be safe but it is no lesse true that policie without religion is too subtile to be good As the dove without the serpent is easily caught so the serpent without the dove stings deadly Let that bee held and remembred that there is no wisdom nor understanding nor counsell against the Lord Prov. 21.30 and that he takes it very ill when we decline him and knock at the creatures door for help Ier. 2.13 shifting and sharking in every by-corner for comfort This is the devils policie to draw men from God the Rock of ages Josh 8.5 as Ioshuah did the men of Ai out of their city and as Bristow counselleth his fellows Brist Mot. the Popes Janizares to draw the Lutherans out of their strong-hold of the Scriptures into the open field of Councels and Fathers that he may do what he will with them and destroy them For he knows that be our hopes never so high our helps from the creature never so likely yet if God deny his concurrence and influence the arm of flesh as Ieroboams shrinks up presently and the strongest sinew of it cracks and becomes unusefull Verse 12. When they go Yea flee as the dove doth very swiftly pleasing her self in the clapping of her wings and cutting of the air they cannot