eyes their houses shall be spoiled and their wives ravished The Irish rebels bound the husband to the bed-post whiles they abused his wife before his face In the time of K. Edward the third Donec mulier fatigata spiritum exhalare◠Walsing the French souldiers at Winchelsey in Sussex took their lustfull turns upon a beautifull woman in the Church and at the time of divine service untill they had turned her out of the world as a learned man phraseth it and half of the city shall go forth into captivity An evill an onely evill threatened Deut. 28. and sulfilled to the utmost upon this nation so shamelesly so lawlesly wicked as can hardly be peered or parallelled I have noted before that this their last captivity and dispersion is such as that one of their own Rabbines concludeth from thence that their Messiah must needs be come and they must needs suffer so much for killing him They use to say that there is still an ounce of the golden calf in all their publike calamities There is another thing lieth more heavily upon them to this day were they but sensible of it Let us be sending up and sighing out for them that of the Psalmist O that the salvation of Israel were come out of Zion when the Lord bringeth back the captivity of his people Jacob shall rejoyce and Israel shall be glad Psa 14.7 and the residue of the people shall not be cut off from the city A remnant shall be reserved as it were for royall use whether a third part as chap. 13.8 or an half as here 't is not much materiall in numeris non est anxiè laborandum saith Calvin here for the direct number it is neither here nor there as we say God shall reserve unto himself a set and select number He who comforteth those that are cast down speaketh this to his for encouragement The Church may be shaken not shivered persecuted but not forsaken cast down but not destroyed 2 Cor. 4.9 Verse 3. Then shall the Lord go forth and fight against those nations Some read it Among those nations He shall be the Archistrategus the Commander in chief of those Armies which he hath brought together against Ierusalem to revenge upon her the quarrel of his Covenant But I like the other way better because it is purposely spoken for the comfort of Saints in evill times When therefore there is dignus vindice nodus periculum par animo Alexandri as he was wont to say when it is time for God to arise that his enemies may be scattered and those that hate him fly before him he will arise and have mercy upon Zion he will awake as in the dayes of old he will come forth from his holy place to the relcue of his praying people There brake he the arrowes of the bow the shield and the sword and the battel Selab Psal 76.3 4. There he appeared more glorious and excellent then the mountaines of prey There he did and there he will for this is a common and currant Scripture-medium Esay 10. God shall fight against those nations the very rod of his wrath which after he hath worn to the stump he will cast it into the fire The wicked are called Gods sword Psal 17.13 But it will fall out with them as with that sword which Hector gave Ajax which so long as he used against his enemies served for help and defence but after he began to abuse it to the hurt of hurtlesse beasts it turned into his own bowels as when he fought in the day of battel with his own bare hand as it were Esay 52.10 and in a miraculous manner as he did for Israel at the red sea for Ioshua Iehoshaphat Hezekiah c. and as he shall do at that last great battle against Antichrist and his Adherents Rev. 20.8 9 10. which is here haply pointed at Let the Lord but arise only and his enemies shall be scattered but if he once take hold of shield and buckler for defence he draw out the spear and sword those weapons of offence and appear as a man of warr Exod. 15.3 or as a Lord and Victour of warrs so the Chaldee there hath it he will charge thorough and thorough he will burn them together Esay 27.4 and in the same place 2 Sam. 23.7 Verse 4. And his fcet shall stand in that day upon the mount of Olives that is he shall so put forth his power for defence of his people as if he did visibly appear amongst them and beheld the fight from the top of a mountain like as Zerxes used to pitch his tent on high and stand looking on his army when in fight to encourage them and to send out orders From this Mount it was that God departed after many former removes from Ierusalem Ezech. 11.23 And what wonder when as Har Hamischa the mount of Unction was become Har Hamaschith the mount of Corruption 2 King 23.13 the bold lews having let up their Idol in this mount Olivet even in the sight of the Lord so that he never looked out of the Sanctuary Iohn 18. Mat. 26.30 but he beheld that vile hill of abominations From this mount it was that our Lord Christ ascended into heaven Act. 1.11 There he was apprehended by the Jews there therefore it is prophecied that he shall stand against them by the Romans say some out of Josep de Bello Jud. lib. 6. cap. 3. And that when these things should come to pasle the Jews might know that their utter destruction was neer at hand So God shewed unto the Ninivites on what side their city should be taken and what at that time should be the power and the attempts of the enemy against them Nah. 2. and 3. and yet neither of these repented for all this Others more probably hold that here is promised such a powerfull presence of God for the relief of his people as shall farr exceed the glory that appeared at the promulgation of the law when the mountains skipped like rams and the little hills like lambs Psal 114.6 Heb. 12.21 so terrible also was the sight that Moscs said I exceedingly fear and quake I also see and tremble at the resemblance said an holy man betwixt that giving of the law and the requiring of it at the last day In the one Mount Sinai only was on a flame all the world shall be so in the other To the One Moses that climbed up that hill and alone saw it sayes God came with ten thousand of his Saints In the other thousand thousands shall minister to him and ten thousand thousands shall stand before him Hereunto some refer that obscure passage in the next verse The Lord my God shall come and all the Saints with thee and that at the day of judgement Christ shall descend with all his Angels into mount Olivet which hangs over the valley of Jehoshaphar that there he may plead with all nations for his people
Fenugreek which the worse it is handled the better it growes as Pliny saith No fowl is more preyed upon then the pigeon no creature more killed up then sheep yet are there more pigeons then birds of prey more sheep then slaughter-men c. Verse 21. Optatus For I will cleanse their blood that I have not cleansed i. e. I will clear their consciences from dead works from the stain and sting of all sinne that they may not question their right to these precious promises but boldly take the comfort of them I will say unto them Such were some of you but ye are washed but ye are justified but ye are sanctified Be of good cheer therefore sith your sinnes your bloody sinnes are forgiven you Or thus I will cleanse their blood that is I will declare that the blood of the godly which the world thought to have been justly spilt was indeed innocent blood and that they were slain without cause This I will do partly by rooting out and damning their enemies and partly by clearing their innocencie and crowning their constancy Thus Mercer Levely c. for the Lord dwelleth in Zion This is the last promise but not the least It referreth saith Danaeus to Christ taking our flesh by the which he dwelt among us being God manifest in the flesh 1 Tim. 3.16 and Joh. 1.14 The word was made flesh and dwelt amongst us and we saw the glory thereof c. This is reserved to the last place as the causa cumulus felicitatis especially since he dwelleth with his Church for ever as it is in the precedent verse and maketh her a true Jehovah Shammah as she is called Ezech. 48.35 A COMMENT OR EXPOSITION Of the Prophesie of AMOS CHAP. I. Verse 1. THE words of Amos Not of that Amos who was father to Isaiah as some Ancients for want of Hebrew mistook it but a man of meaner rank 2 Cor. 11.6 rude in speech but not in knowledge tam sensuum nomine quam simplicitate verborum clarus as Hierom saith of Didymus The Jews firname him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Stammerer as if he had been a man not onely of a low but of a letsome language one that had an impediment in his speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vt Michael Balbus as Mark 7.32 and this they gather from his name Amos which signifieth a burthen as if this herds-man had had bovem in lingua a clog upon his tongue and could not utter himself freely But let this passe for a Jewish tradition True it is that Amos is by interpretation a burden and no lesse true that the words of Amos are onerosa prophetia the burthen of the word of the Lord to Israel by Him See the Note on Mal. 1.1 who is a vehement Prophet laden with reproofs and threatnings Comminationibus ac reprehensionibus Onustus as Luther saith of him such as the land was not able to bear said that Malecontent Amaziah who had sel in aure his gall in his ears as they write of some creatures But truth must be spoken however it be taken neither may Gods Ministers meddle with toothlesse truths onely as Balac bid Am. 7.10 Neither curse nor blesse at all but bind heavy burdens if need be upon the shoulders of obstinate sinners that may cripple their iron sinewes and make them buckle under the sense of Gods unsupportable displeasure who was among the herdmen of Tekoah He was no Prophet neither was hee a Prophets sonne but an herdman and a gatherer of Sycomore fruit chap. 7.14 1 Cor. 1.27 and extraordinarily called to this high office by Him who chooseth the foelish things of the world to confound the wise and the weak things of the world to confound the mighty who enabled the dumb Asse to forbid his Masters madnesse 2 Pet. 2.16 and sent this down-right Net-herd to deal with a bruitish people worse then the Ox an Asse that have no understanding Psal 32. Esay 1.3 Job 10.4 and who had changed the glory of the uncorruptible God into a four-footed calf and creeping things Rom. 1.23 Tekoah is said to be six miles from Bethlehem twelve from Jerusalem Kimchi in loc in cap. 3.10 seituate in the tribe of Judah 2 Chron. 11.6 Quinquius that learned Hebrew therefore is utterly out in saying that Tekoah was a great townin the tribe of Asher which he saw concerning Israel He not onely heard these words but saw them in a vision he had them by revelation from God See the Note on Hos 1.1 concerning Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herodot Or against Israel that is the ten revolted tribes who had many Prophets sent them to foretell their captivity God loves to foresignifie In the dayes of Vzziah c. At the same time with Hosea and Isaiah and Micah when Procas Sylvius was king of the Latines and Sardanapalus of the Assyrians as Hierom saith and in the dayes of Ieroboam the second not that funestum Iudaeis caput that Jeroboam the sonne of Nebat 2 Kin. 14.20 25. 2 Chro. 26.6 7 8 c. who caused Israel to sinne Under the raign of these two kings Judah and Israel were in great prosperity and bewitcht therewith applauded themselves in their impiety as Psal 73.5.6 This Prophet therefore is sent to rouse them and rub them up to tell them their own and what they should trust to Two years before the earthquake That notable earth-quake famous and fresh in most mens memories Whether it sell out just then when Vzziaâ— attempted to offer incense and was therefore smitten with leprosie 2 King 15.5 as some Ancients affirme or whether at that instant when Esay in a vision saw the Lord in his glory and the posts of the door mooved Esay 6.4 as some Rabbins tell us I have not to say It seems to be foretold chap. 3.5 and so terrible it was that people fled from it Zach. 14.5 See the Note there Josephus maketh mention of it in the ninth Book of his Antiquities chap. 11. and telleth us that half a great hill was removed by it out of its place and carried four furlongs another way so that the high-way was obstructed and the kings gardens utterly marred God by such extraordinary works of his shâ—weth his justice and displeasure against sinne Psal 18.8 Esay 13.23 as also his special mercy to his praying people as at Antioch in the yeer 529 and at Bern Anno 1584 near unto which city a certain hill carried violently beyond and over other hills is reported by Polanus who lived in those parts to have covered a whole village that had 90 families in it one half house onely excepted Polan syntag 841. wherein the master of the family with his wife and children were earnestly calling upon God Oh the terrour of the Lord and oh the power of prayer Verse 2. And he said The Lord will roar This is spoken for the terrour of the wicked as the
his God Mic. 4.5 These mariners or salt-men so called either because they dealt in that commodity or else because they rowed in the salt sea had their severall gods according to their severall countries and these they now called upon whom till now perhaps they little enough cared for sea-men aae not over-pious for most part And yet of the Turkish mariners I have read that every morning they salute the Sun with their generall shouts and a Priest saying a kind of Letany Blunts voy p. 76. every prayer ending with Macree Kichoon that is be Angels present the people answer in manner of a shout Homin that is Amen But it is remarkable that these in the text though they cryed every man to his God yet Serv. in Georg. lib. 1. lest they might all mistake the true God they awaken Jonah to call upon his God This uncertainty attending idolatry caused the Heathens to close their petitions with that generall Dijque Deaeque omnes But thirdly as they cried to their gods so according to that rule Ora labora they cast forth the wares that were in the ship Not doubting to sacrifice their goods to the service of their lives Skin for skin and all that a man hath c. so Act. 27.18 19 38. Let us lose any thing for eternall life Luk. 16.8 and 9.25 Mat. 18.8 suffer any hardship for heaven we cannot buy it too deare A stone will fall down to come to its own place though it break it self in peeces by the way so we that we may get to our center which is upward c. but Jonah was gone down into the sides of the ship Into the bottome of it bither he had betaken himself before the storm not considering that God had long hands to pull him out of his lurking-holes and bring him to judgement and he lay and was fast asleep It 's likely that he had not slept of many nights before through care feare and grief those three vultures that had been gnawing upon his inwards and therefore now sleepes the more soundly Or rather it was carnall security his heart being hardened by the deceitfulnesse of sin Heb. 3.13 He had hardened his heart against Gods feare and wilfully withdrawn from his obedience hence this spirituall lethargy this deep sleep in sin not unlike that of the Smiths dog whom neither the hammers above him nor the sparks of fire falling round about him can awake though the water-pot and speare be taken from the bolster the secure person stirrs not though the house be on fire over his eares he starts not Their senselesnesse God will cure in his Jonas's by sharp afflictions Cold diseases must have hot and sharp remedies The lethargy is best cured by a burning ague God will let his presumptuous people see what it is to make wounds in their consciences to trie the preciousnesse of his balme such may go mourning to their graves And though with much adoe they get assurance of pardon yet their consciences will be still trembling as Davids Psa 51. till God speake further peace even as the water of the sea after a storm is not presently still but moves and trembles a good while after the storme is over Verse 6. So the ship-masâ—â— came unto him God might have come himself with his drawn sword as Baanah and Rechab did upon sleeping Ishbosheth and taken off his head or have sent an evill Angel to arouse him in a fright or have thrown him into the burning lake as Agrippa did his dormouse into the boyling caldron But such is not Gods manner of dealing with his people though he be deeply displeased Jer. 10.24 Correct them he will but with judgement not in his anger lest they be burnt to nothing Instruct them also he will Corrections of instruction are the way of life Pro. 6.23 by one meanes or other as he did here Jonas by a rude mariner and as long before he had done Abraham and Sarah by Abimelech an Heathen Prince to shame them what meanest thou O sleeper Heb. Gen. 20. what 's come to thee what a senselesse stupidity hath seised thee Are we all in danger and dost thou sleep as the Philosopher in danger likewise of shipwrack said to one that made light of it Do we all stand upon our lives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and dost thou play the foole The spirituall sleeper in like sort may he be but warme in his own feathers regards not the danger of the house He is saith One a mere mute and cipher a nullity in the world a superfluity in the earth Jeremies rotten girdle good for nothing or like the branches of a vine Ezech. 15.3 arise call upon thy God For our gods will do nothing for us The gods of the heathen are silver and gold the work of mens hands they have mouthes but speak not c. Psal 115.4 But if Gods Israel trust in the Lord he will be their help and their shield v. 9. Forasmuch as there is none like unto him Ier. 10.6 neither is their Rock as our Rock our enemies themselves being judges Deut. 32.31 if so be that God will think upon us The Chaldee hath it will be merciful unto us The Hebrew word signifieth will clear up and behold us with a serene countenance granting us a calme and taking care that we perish not So shall we acknowledge him to be Haelohim that God by an excellency Q. Elizabeth that Regina Serenissima for her merciful returning home certain Italians that were taken prisoners in the 88 Invasion was termed Saint Elizabeth by some at Venice who also affirmed to the English Embassadour there that though they were Papists yet they would never pray to any other Saint but that Saint Elizabeth Vers 7. And they said every one to his fellow when Ionas had now prayed and yet the tempest continued for we know that God heareth not sinners Joh. 9.31 no not a David or a Jonah if he regard iniquity in his heart Psal 66.18 how should the plaister prevaile whiles the weapon remains in the wound they resolve to try another course for the safegard of their lives Man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a creature that would fain live said Esop and what man is he that desireth life and loveth many dayes that he may see good saith David whereunto Austin answereth Quis vitam non vult Hom. 4. who would not be master of such an happinesse Come and let us cast lots And so put the matter into Gods hands Pro. 16.33 He disposeth of lottery so it be rightly undertaken not superstitiously curiously rashly but as trusting in God and not tempting him that we may know for whose cause this evil is upon us Some extraordinary cause they knew there was of this extraordinary tempest Sinful men strike not their dogs much lesse their children without a cause A Bee stings not till provoked neither doth God punish his creatures till there be no other remedy 2
the Elephants blood till he fall down dead upon them and oppresse them with his huge bulk make an horrible howling so horrible saith Palacius out of Pliny and Solinus that they amaze yea kill those that hear it Fides sit penes autores and mourning as the owls Heb. as the daughters of the owl or of the ostrich young ostriches cast off by their dammes Job 39 14. Lam. 4.3 and hungerbit howl pitifully as do also the young ravens for like cause Psal 147.9 Of the ravens of Arabia it is recorded that full gorged they have a tuneable sweet record but empty screech horribly By these similitudes here used the Prophet would expresse his griefe to be unexpressible Verse 9. For her wound is incurable Or she is grievously sick of her wounds Or her wounds are full of anguish neither is there any to pour in balm of Gilead to allay it Speed 432. Camd. in Middlesex any to lick it whole as the Lady Elinor did her husband Prince Edwards wound traiterously given him in the holy land by an Assassine with a poisoned knife for it is come unto Judah viz. Samaria's wound and Plague is come i. e. shall shortly come though now they live as if out of the reach of Gods rod or as if they had a protection he is come unto the gate of my people Sennacherib fleshed with former successes at Samaria which had been carried captive by his father came up to the very gate of Jerusalem as an over-flowing scourage and thought to have cut off all the Jews at once as if they had had all but one neck He came up over all his channels and went over all his banks He passed thorow Judah and over-flowed reaching even to the neck and that stretching out of his wings filled the breadth of thy land O Immanuel Esay 8.8 But Immanuel soon took a course with him Esay 37.33 so that though he came to the gates yet he entered not into the city nor shot an arrow there nor cast a bank against it Look upon Zion saith that Prophet the city of our solemnities and see if Jerusalem be not still a quiet habitation Esay 33.20 Walk about Zion saith the Psalmist and go round about her tell the towers thereof See if any be missing since Sennacherib came up against them Mark yee well her bulwarks are they diminished consider her palaces are they at all defaced Psal 48.12 13. What if Jerusalem be wicked yet Sennacherib is insolent If therefore Jerusalem shall be smitten with the rod of Sennacheribs fear Sennacherib shall be smitten with the sword of Gods revenges who of all things cannot endure a presumptuous and self-confident vaunter but will deal with his people not according to his ordinary rule but according to his Prerogative Surely Israel hath not been forsaken nor Judah of his God of the Lord of hosts though their land was filled with sinne against the Holy One of Israel Ier. 51.5 Verse 10. Declare ye it not at Gath weep ye not at all sc in their sight and hearing though at home weep your fill verse 8. lest the daughters of those uncircumcised triumph 2 Sam. 1.20 lest out of your tragedies they compose comedies and ye become their musick whilest they revel in your ruines and make themselves merry in your misery In the house of Aphrah roll thy self in the dust An elegant Agnomination in the original q. d. Dust thy self in the house of dust Aphrah had its name from its dustinesse as Paris is called Lutetia à luto from its dirtinesse and as Hiram called the twenty cities of Galilee given him by Solomon Cabul that is dirty or displeasing 1 King 9.13 Fitly was this city called Aphrah or Dusty saith the Prophet for it shall be reduced to dust and the inhabitants occasioned to roll themselves in the dust in token of extreme sorrow See Lam. 2.10 Some think Aphrah is put for Ephraim others better understand it for a particular city either that in the tribe of Manasseh Gideons city Judg. 6.11 or that other in the tribe of Benjamin Josh 18.23 not far from Jerusalem Verse 11. Passe ye away thou inhabitant of Saphir Or thou that dwellest fairly as it were in a city set with Saphires see Esay 54.11 such as was Susa in Persia and Antioch in Syria a city so sweet and specious that Mahomet never durst come into it lest he should be there detained by the pleasure of the place Saphir here say some may allude to Samaria that instead of her fairnesse shall be exposed to ignominy and nakednesse they shall be carried away young and old naked and bare-foot even with their buttocks uncovered to the shame of Samaria Esay 20.4 So the Popes champions dealt by the Waldenses in France those ancient Protestants One great city of theirs they took and put to the sword sixty thousand To another they they gave quarter for life but so Rivet Jesuita vapul 331. as that both the men and the women should depart stark naked partibus illis quae honeste nominari non possunt sanctorum illorum cruciatorum oculis expositis and shew all The inhabitants of Zaanan Loci pecorosi saith Junius the countrey of flocks Some make it to allude to Zion Others say it signifieth an out-let and make it to be as a gate to the kingdome of Judah These came not forth of their gate in the mourning of Bethezel or of the place over-anent to condole with them as having their hands full at home and matter enough of mourning for their own misery He shall receive of you his standing The enemy shall stand and stay amongst you till he hath subdued you and made a clear conquest hee shall not give you over till he have done the deed Verse 12. For the inhabitant of Maroth waited carefully for good Or shall grieve for the good viz. that he hath lost in the common calamity grieve till heâ— be heart-sick as Amos 6.6 or wait till he faint for hope deferred maketh the heart sick Prov. 13.12 The name of this city is Maroth that is bitternesses and bitter things shall befall her see Ruth 1.20 because together with the good of Piety which she ought to have waited upon she hath lost the good of Prosperity which in vain she hath waited for The expectation of the wicked is wrath Prov. 11.23 But evil came down from the Lord. It is He that sends and sets the enemy awork as Titus acknowledged at the last destruction of Jerusalem that he onely lent his hands to the divine justice It was God that stirred up enemies to revolted Solomon And Joh descried Gods hand on the arms of the Sabean robbers Verse 13. O thou inhabitant of Lachish bind the charet to the swift beast To the Camel or Dromedary saith Calvin which is a very swift beast wee call a â—low body Dromedary per Antiphrasin or to the post-horses Angarijs as Junius he means Make haft away Salmaneser is already at Samaria and
God is a consuming fire who would set the briars and the thorns saith He that is the churches enemies against me in battel Es 27.4 I would go through them I would burn them together And yet he saith in the same place Fury is not in me Prov. 6.34 What will he do then when jealousie is in him as here Iealousie is the rage of a man and hath these three properties First it is exceeding watchfull and quick-sighted hardly shall the Paramour escape the husbands eye a wanton glance is soon noted and noticed God is no lesse sensible and observant of the least indignity done to his deare spouse his Hephzibah Gen. 4.6 Esth 7.8 be it but in a frown or a frump Why is thy countenance cast down saith God to that dog-bolt Cain Why dost lowre upon my righteous Abel What will he force the Queen also before me in the house If Davids enemies mow and make mouths at him Psal 40.15 if they cry Aha Aha so would we have it God will reckon with them for it If Edom say jearingly to the Prophet Watchman what of the night watchman what of the night If Ammon clap but his hands at Gods Israel if he stamp with the feet and rejoyce in heart only when it goes ill with the church God will stretch out his hand upon him and cut him off out of his countrey and he shall know that he is Jehovah Ezek. 25.67 yea that the Lord God of Israel is a jealous God He will be jealous for his land and pitty his people Ioel 2.18 Secondly jealousie is violent it is cruel as the grave the coales thereof are coales of fire Cant. 8.6 The same word is elsewhere put for fiery thunderbolts Psal 78.48 also for a carbuncle or burning feaver Deut. 32.24 Jealousie puts a man into a feaver-fit of outrage arms him with fiery darts yea with light-bolts makes him cast firebrands be ready to take any revenge Think the same of God in a way of justice He will spit in the face of a Miriam that shall but mutâ—er against his Moses Num. 12.14 what then will he do or rather what will he not do against Jezabel Athaliah Herodias c Thirdly jealousie is irreconcilable implacable Prov. 6.34 35. He will not spare in the day of vengeance He will not regard any ransom neither will he rest content though thou give many gifts what would not Balaac have given to have had his will upon Israel What large offers made Haman he would pay ten thousand talents of silver to those that had the charge of the businesse to destroy the Jewes Ahashuerosh yeelded but so did not God Esth 3.9 Esth 7.4 We are sold said Esther I and my people to be destroyed to be slain and to perish But God never consented to the bargaine He had warr with Amalec for ever and laid his hand upon his own throne as swearing to root him out Exod. 17.16 And this proud Agagite Haman shall feel the force of his curse in his very bowels Let the labouring Church but cry out Help O King heare O husband give eare O shepheard of Israel Isa 8.8 Isa 63.15 the enemy is come into thy land O Immanuel and the stretching out of his wings filleth the whole bredth of it Where is thy zeale or jealousie and thy strength the sounding of thy bowels and of thy mercies towards me are they restrained Doubtlesse thou art our Father our Redeemer or neer kinsman nay our husband Thy church is unto thee A sister a spouse Esay 58.7 1 Cor. 6.17 Gen. 14. 1 Sam. 30.18 Ier. 12.7 Ier. 4.10 And canst thou hide thine eyes from thine own flesh from her that is joyned to the Lord and is one spirit shall Abraham venture for the rescue of his kinsman David of his two wives and wilt thou do nothing for the dearely beloved of thy soule shall she be given up into the hand of her enemies shall the sword reach unto the soule Let Christ but heare such words from the mouth of his Spouse and he will soon gird his sword upon his thigh he will act Phineas his part and execute judgement Psal 78.66 he will smite his enemies in the hinder parts whip them as men use to do boyes and so put them to a perpetuall reproach shame them for ever as a company of punyes or Zanies Verse 15. And I am very sore displeased with the Heathen that are at ease Heb. I am in such a heate as causeth fuming and foaming I am boyling-hot and even ready to burst out upon them to destroy them for the word here used hath great affinity with another word that signifieth to cut down and to destroy 2 King 6.6 and importeth an higher degree of displeasure a greater height of heate then either Anger or wrath as may be seen in that signall gradation Deut. 29.28 The Lord rooted them out of their land in Anger and in Wrath and in great Indignation The last of these three is this word in the Text Fervore maximo ferveo I am as hot as may be against those Heathens that are at ease at hearts-ease that come not in trouble like other men neither are they plagued as better men Psal 73.5 and are therefore secure and insolent above measure Iob 21.23 haughty and haunty so that the Church cannot rest for them they thrust with the shoulder and push with the horn as afterwards verse 18.19 with Dan. 8.4 yea they push the diseased Ezek. 34.21 which is a singular cruelty they help forward the assliction they fall like dogs upon the wounded Deere This David complaines of as an unsufferable grievance Psal 69 26. Esay 27. For they persecute him whom thou hast smitten and they talk to the grief of those whom thou hast wounded God smiteth his in mercy and in measure in the branches only Aug. and not at the root neque ad exitium sed ad exercitium Displeased he may be with his own and make bloody wails upon their backs if need be but then he lookes that others should pitty them and not lay on more load and seek to bring them to utmost extremity God puts his people sometimes into the hands of his enemies for correction sake Now they commonly being inraged with haughty revengfull and malicious desires exceed their commission and so derive the mischief upon themselves See Prov. 24.17 18 they cannot doe but they must overdoe as Nebuchadnezzar the rod in Gods hand Isai 10. and thereby utterly undoe themselves for ever For their cruelty comes up to heaven 2 Chron. 28.9 and God soon heareth the cry of his oppressed for he is gracious and avengeth himself on their pittilesse enemies standing over them and saying as Isa 47.6 I was wroth with my people I have polluted mine inheritance and given them into thine hand thou didst shew them no mercy upon the ancient hast thou heavily laid the yoke And againe Because these Philistines
empty businesse an airy Nothing as words of the lips onely whereas counsel and strength are for the war thus some read that text Esay 36.5 Thirdly when the the Church is at lowest and all seems lost and desperate when the enemy is above fear and the Church below hope when she is talking of her grave like Israel at the red sea then is Gods season to set in it is his glory to help at a dead lift to begin where we have given over to relieve those that are forsaken of their hopes to come when we can scarce finde faith upon the earth God sees when the mercy will be in season When his people are low enough and the enemy high enough then usually appears the Churches morning-star then Christ came leaping and skipping over the mountains of Bether all impediments that might seem to hinder as sins of his people oppositions of his enemies and make the Churches mountain to be exalted above all mountains mole-hils in comparison of her Verse 7. Who art thou O great mountain So the enemies seemed to themselves set aloft and overtopping the low and poor estate of those feeble Jews as they called them Neh. 4.2 But the Virgin daughter of Zion despiseth them here Esay 37.22 and laugheth them to scorn she shaketh her head at them and saith whom hast thou reproached and blasphemed c It is good for thee to meddle with thy match and not to exalt thy self against the holy One of Israel Psal 76.4 5. Jer. 51.25 Babylon is called a destroying mountain sated upon a rock yet Gob will level and lay it low nough 26. Melch. Ad. who is more gloririous and excellent then those mountains of prey The stout-hearted are spoiled they have slept their sleep such as Sisera did and none of the men of might have found their hands when once they fell into the punishing hands of the living God He will soon level these lofty mountains they shall become a plain A champiagne that before seemed unpossible inaccessible Christs enemies shall be in that place that is fittest for them the lowest that is the footstool of Christ when the Church as it is the highest in Gods love and favour so shall it be highest in it self Gaudeo quòd Christus Dominus est alioqui totus desperassem writes Miconius to Calvm upon the view of the Churchs enemies Glad I am that Christ reignes for else I had been utterly hopelesse O pray pray saith another Saint for the Pope of Rome and his Conventicle of Trent are hatching strange businesses The comfort is that he that sitteth in heaven seeth them the Lord above hath them in derision For in the thing wherein they deal proudly God is above them and his will shall stand when they shall dung the earth with their dead carcasses Sciat Celsitudo Tua c. Let your Highnesse know saith Luther in a letter to the Duke of Saxony that things are otherwise ordered in heaven then they are at Ausborough where the Emperour Charls the fiâ—t had madea decree to root out the Reformed religion out of Germany But soon after the Turk broke into Hungary and the borders of Germany so that Cesar had somewhat else to do then to persecute the Protestants So the primitive persecutours fondly inscribed upon the publike pillars Deleto Christianorum nomine c. that they had blotted out the name of Christ and his religion from under heaven but this they could never effect with all the power of the whole Empire They found and complained that the Church might be shaken and not shivered concuti non excuti as 2 Cor. 4.8 9. Faecundi sunt Martyrum cineres the very ashes of the Martyrs were fruitful and their blood prolifical The Church conquers even when she is conquered as Christ overcame as well by patience as by power The people of Rome saith One saepè praelio victus nun juam bello they lost many battels but were never overcome in a set war at the long run they crushed all their enemies Bellarmine somewhat boasteth the like of the Church of Rome that she was never worsted in any set battel by the Protestants But if he had lived till these late yeers he would have known it otherwise And indeed he could not be ignorant of that famouss Bellum Hussiticum as they called it in Germany and the many fields fought and won by the Huguenots in France c. And if at any time the Church lose the day Victa tamen vincet Christ hath his stratagems as Joshuah had at Ai he seems sometimes to retire that he may return with greater advantage Certain it is he will thresh the mountains and beat them smal before his Zorobabels he will make the hills as chaff Esay 41.15 and he shall bring forth the head-stone thereof with shoutings saying Grace Grace unto it i. e. He shall hold out to lay the very last stone of this new building with joy and with general acclamations and wel-wishes There was a promise for it long before Esay 44.28 This Zorobabel was not ignorant of as neither of that which followeth Chap. 45.1 2. that for the effecting of that promise God would go before him to make the crooked place streight to break in pieces the gates of brasse and cut in sunder the bars of iron i.e. to take away all rubs and impediments There it the like promise in the New Testament and it may be a singular incouragement to those that go on to build the tower of Godlinesse to prepare a tabernacle intheir hearts for the holy One of Israel that he may dwell in them and walk in them c. the gates of hell shall never prevail against them sith Christ as another Sampson hath flung them off their hinges hath destroyed the Devils works and laid the top-stone of his spiritual temple with shouting saying Grace grace unto it The meaning is saith an interpreter that the Angels the faithful and all creatures rejoycing at Christs kingdom established in the world shall desire God the Father to heape all manner of blessing and happinesse upon it Diodat See Psal 118.26 Or they shall acknowledge and preach that the Father hath laid up in him all the treasures of his grace and gifts of his spirit It is the observation of another Reverend man preaching upon this text that when we preach of humane wisdom and foresight we should fall down and cry as we are here taught Grace Grace unto it Mr. Tho. Goodwin Fast-serm before Parl. Apr. 27.1642 we are not to cry up Zerubbabel Zerubbabel any man or means whatever but to exalt the free grace of God the work of which alone it is and hath been Zerubbabel should bring forth the head-stone as master-builders used to do the first and last stone and the people should magnifie Gods meer free-grace and acknowledge that he was marvellous in their eyes Thus that learned Preacher who also by the lighted Candlestick here understandeth
after setting and as lovers are never greater friends then after a falling out so is it betwixt God and his people Affliction exciteth devotion as the bellows doth the fire and excited devotion prevaileth much Iam. 5.16 I will say It is my people and they shall say The Lord is my God by a gracious complyance they shall with highest estimations most vigorous affections and utmost endeavours bestow themselves upon that God that hath so farr owned and honoured them as tost rike a covenant with them the fruits whereof are sure mercies compassions that faile not all the blessings of this and a better life A covenant is the collection of many promises as a constellation is the collection of many starrs and though it be in summ but one promise I will be thy God yet it is such an one as comprehends all and is therefore fifteen times at least mentioned in scripture It is the substance of the Covenant of grace saith Junius the soule of it saith Pareus the head or top of it saith Musculus Deus meus omnia saith Luther God is mine all 's therefore mine But then as God must be our All-sufficient so we must be his Altogether and when he cryes out Who is on my side who One shall say I am the Lords and another shall call himself by the name of Iacob and another shall subscribe with his hand to the Lord and surname himself by the name of Israel Esay 44.5 O it is ablessed signe that God hath chosen us first 1 Ioh. 4.19 when we chuse God as Psal 73.25 sincerely avouching him for our God Sincerity or Evangelicall perfection is the only absolute condition of the Covenant of grace Gen. 17.1 God and the Saints have ever judged of men by this Judge me O Lord according to mine integrity saith David The promises are made to it Psal 119.1 Mat. 5.8 Gods eye is upon it as in David the man after Gods own heart He blesseth the little that such have as in Nathanael Cornelius the Eunuch He passeth by their infirmities as in Asa 1 King 15.14 and accepteth their services neverthelesse as 2 Chron. 30.19 20. CHAP. XIV Verse 1. BEhold the day of the Lord commeth Jerusalem had her day and knew it not Luke 19.42 Jerusalem was not Jerusalem the vision of peace saw not the things that belong'd to her peace God therefore will have his day of vengeance as she had of visitation He hath his season his harvest for judgment Mat. 13.30 and when wickednesse is ripe in the field he will suffer it to grow no longer lest it shed and spread but cuts it up by a just and seasonable vengeance These Jews were by their own confession the children of them which had killed the Prophets Act. 2 23. and by killing the Lord Christ with wicked hands they had filled up the measure of their fathers Mat. 23.31 32. what could therefore the Lord do lesse to a nation so incorrigibly flagitious then bring wrath upon them to the utmost 1 Thess 2.16 then send forth his armies and destroy those murtherers and burn up their cities When God did this execution here mentioned is hard to say Mat. 22.7 Whether by Antiochus Epiphanes or rather Epimanes as some truly called him Act. 26.11 Gal. 1.13 for that being exceedingly mad against the Jews he persecuted the Church of God and wasted it Or by the Roman spoilers at that last devastation under the command of Titus Or by Cosroes the Persian and Homar the Arabian who successively harased and rased Jerusalem rifling the houses ravishing the women killing whom they pleased and making the rest pay deare for the very heads they wore which servitude lasted till Godfrey of Bullin set them at liberty so the Glosse here senseth it Or lastly by Gog and Magog that is by the great Turk for Magog is the Scythian nation from whom came the Turks Lords of Meshec and Tubal that is of Cappadocia and Iberia where they first began to raigne as is before hinted I take not upon me to determine The most understand it of the last overthrow of the Romans The Spirit might have an eye to the Antichristian persecutions of the Orthodox Professours of the Romish Edomites and the spoile shall be divided in the middest of thee Freely and fearelesly none rising up to make them afraid the vanquished shall be so disabled and dispirited Thus the silly doves are glad to save themselves by flight not fight sometimes they sit in their deve-coats and see their nests destroyed and yong ones killed not daring once to rescue or revenge Verse 2. For I will gather all nations The Romans that stiled and held themselves Lords of all nations and who had levied a mighty army out of all nations to fight against Ierusalem See Joseph lib. 3. belli Iud. chap. 1. and 3. Or Gog and Magog with all his armies and aslociates Ezek. 37.4 5 6. shall compasse the beloved city Rev. 20.8 9. See Verse 1. with the Note Would any man take the Churches picture Lec com then let him saith Luther paint a silly poor maid sitting in a wood or wildernesse and compassed about with hungry lions wolves boares and beares c. and in the middest of a great many surious men assaulting her every moment Let him give her say I that of Martial for her Motto In me omnis terraeque aviumque marisque rapina est and the city shall be taken Non tamen ad exitium sed ad exercitium I have forsaken mine house I have lest mine heritage saith the Lord Ier. 12.7 I have given the dearely beloved of my soule into the hand of her enemies At which times there is usually as at Athens when taken by Sylla 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bloody butchery and the houses risled As at the sack of Constantinople by the Turks where the souldiers are said to have divided money among themselves by whole hat-fuls and were therewith so enriched that 't is a proverb amongst them at this day if any grow suddenly rich to say he hath been at the sacking of Constantinople Turk bist 347 The Emperour had in vaine many times with teares requested to have borrowed money of his covetous subjects to have been employed in the defence of the city Hid. 345. but they would still sweare that they had it not as men grown poor for want of trade Which in few dayes after their enemies found in such abundance that they wondred at their wealth and derided their folly that possessing so much they would bestow so little in the defence of themselves and their countrey and the women ravished These are the common calamities of war in the in the lawlesse violence whereof those three commandements Thou shalt not kill Thou shalt not commit adultery Thou shalt not steale as they are ranked together in the law so they are usually violated together Hence Isa 13.16 Their children also shall be dashed to peeces before their
can suck honey out of a flower so cannot a flye they should busie their eyes and regard the work of the Lord Isai 5.12 Psal 35.27 Ezek. 3.12 yea they should so consider the operation of his hand as to say sensibly Let the Lord be magnified Blessed be the glory of the Lord from his place God hath delivered me out of all trouble saith David and mine eye hath seen his desire upon mine enemies The Edomites stood looking on and laughing at the Israelites destruction Obad. 12.13 God saw this and it displeased him as he is wondrous sensible of the least indignity done to his people He therefore payes them home in their own coyn and promiseth his Israel that they shall rejoyce when they see the vengeance Psal 58.10 they shall wash their feet in the blood of these wicked ones become more cantelous by their just destruction Learn we hence First To have our eyes open upon the judgements of God whether general or personal that nothing of this nature passe our observation lest we incur the curse denounced Isa 5.12 and be made examples to others because we would not be warned by the example of others Lege historiam ne fias historiae Sodom and Domorrah are thrown forth as Saint Iude hath it for an example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 June 7. Ingentia beneficia flagitia supplicia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 2. suffering the vengeance of eternal fire And Herodotus saith That the ruines and rubbish of Troy are set forth for an example of this rule That National sins bring national plagues and that God greatly punisheth great offences Let him that looketh upon me learn to fear God These words were engraven upon the standing picture of Sennacherib after that God had by an Angel slain his Army and sent him back with shame to his own countrey as the same Herodotus testifieth Secondly Learn we how far forth we may look upon the overthrow of the wicked with delight viz. Not as our own private but as Gods professed enemies Not simply for their ruine but as it is a clearing of Gods glory and of our integrity Psal 9.16 1 Sam. 25.39 Not out of private revenge but pure zeal for God and his cause I say pure zeal for it is difficult to kindle and keep quick the fire of Zeal without all smoke of sinister and selfe-respects And ye shal say The Lord will be magnified c. Or The Lord hath magnified himself i. e. hath declared himself mightily to be a great King above all Gods by executing judgement upon these Grandees of the earth Exod. 18.11 and making out that In the thing wherein they dealt proudly he was above them Hâ—nce it is that praise waiteth for God in Zion 1 Sam. 12.28 his Name is great in Israel He is sent unto as sometime Ioab sent to David to come and take the city of Rabbah to take the glory of all their deliverances and victories Not unto us Lord not unto us say they but to thy Name be the praise Hunniades would not own or accept the peoples applanses and acclamations Turk hist but ascribed all to God So did our Henry the fift at the battel of Agincourt Speed 799. where he won the day He would not admit his broken Crown or bruised Armour to be born before him in shew which are the usual ensigns of war-like triumphs He also gave strait order that no ballad or song should be made or sung more then of thanksgiving to the Lord for his happy victory and safe return c. Dan. 101 Polyd. Virg. lib. 19. So our Edward the third after his victory at Poictiers where he took the French King prisoner Anno 1356. took speedy order by Simon Arch-Bishop of Canterbury that eight dayes together should be spent in magnifying the Lord from the border of England From the borders of Israel Or from beyond the borders of Israel viz. thronghout the wide world The Saints have large hearts and could beteem the Lord much more praise and service then they have for him Psal 1.45.2 Psal 48.10 Psal 103. They would praise him infinitely and according to his excellent greatness filling up the distance as it were and calling in all the help they can get of Angels men unreasonable and insensible creatures as David did c. Verse 6. A son honoureth his father Heb. Will honour his father Nature teacheth him this lesson to reverence his father Pater est si pater non esset said the young man in Terence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierocl It is my father I must not crosse him Our parents are our houshold Gods said another heathen and to have all possible respect from us To God and our parents saith Aristotle we can never make recompence There is no nation so barbarous that acknowledgeth not this natural axiom A son must honour his father and a servant his master as Eleazar did Abraham the Centurions servants him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by being at his beck and check in all things Servus est nomen officii A servant is not one that moveth absolutely of himself but he is the masters instrument and wholly his saith Aristoâ—le and therefore oweth him all love reverence and obedience as if he were many Masters in one the word here used for Master is plural Now from this Principle in nature thus laid down the Lord tacitly accuseth them First Of Ingratitude for his great love to them evinced and evidenced in the former verses Secondly Of contempt cast upon him and his service as appeareth first by the application of that natural law confirmed by the custom of all countries If then I be a father c. As you commonly call me and claim me Ier. 3.4 Iohn 8.41 We have one Father even God And you have been long since taught Io to do by Moses and told by what right I come to be your Father though with an exprobration of your detestable undutifulnesse Deut. 32.6 Do ye thus requite the Lord Is not he thy Father and is not he by the same right and reason thy master too that hath bought thee Hath he not made thee and established or preserved thee Hath he not more then all that adopted and accepted thee for his childe 1 Pet. 1.3 begetting thee again unto a lively hope by the resurrection of Jesus Christ from the dead unlesse thou be still in thy sinnes then the which thou canst not chuse unto thy self a worse condition All which considered what more equal then that I should have both love from thee as a father and fear as a master A mixture of both is required of all Gods children and servants that they yield unto him an amicable fear and a reverent love that they look at once upon his bounty and severity Rom. 11.12 and so call God Father that they spend the whole time of their sojourning here in fear that they fear God and his goodness
haec locutio Deo esse suam opportunitatem c. Calvin in locum Baiom in isto die Jom significat per Synechdoch tempus certum atque id praecipuè cum de juturo agitur Shindl. pentag 2 Thes 1 10. 1 Thes 5.2 2 Thes 2.2 2 Pet. 3.12 Rom 2 5.16 Guaâ—â—ber Figuter Alii 1 Tim. 5.24.25 This Lord of Hosts will not fail to finde a fit time for the making up of his jewels from the worlds misusages There is a day here specified in the text a set and solemn day a particular time a certain season wherein God will make himself glorious and to be admired in all them that beleeve in that day So speaks the Apostle of that last day called elsewhere the day of the Lord the day of Christ the day of God and the day of the declaration of the just judgement of God according to the Gospel And of this last and great day of general judgement the most interpreters understand this text And truly I beleeve it is partly if not principally intimated and mainly though I cannot think onely here intended Some mens sins are open afore-hand going before to judgement and some men they follow after Likewife also the good works of some are manifest before hand and they that are otherwise cannot be hid Some sinners are here punished that we may acknowledge a providence and yet not all that we may expect a judgement But a day there will be as sure as day whether sooner or later I have not to determine wherein God will take out the precious from the vile the corn from the chaffe the sheep from the goats the good fish and good figs from the bad wherein he will set a price upon his pearls make up his jewels advante his favorites his darlings his peculiar people and put away all the wicked of the earth as drosse Psal 119.119 And albeit he delay haply to do it because his hour is not yet come yet his forbearance is no quittance to the bad Vide Calvin in loc nor deniance to the better sort God first writes things down in his book of remembrance and then afterwards executes them which requires some time between But a time he will finde and that must needs be so for these reasons some respecting God and some the saints themselves but both sorts grounded upon the text and there-hence borrowed SECT I Reason 1 From Gods providence Reas 1 FOr God Sic spectat universos quast singulos sic singulos quasi solos Aug. 1 Tim 4.10 Curiosus plenus negotij Deus Tull. de nat deor first there be many things in Him that may well infer the point in proof as his providence power Faithfulnesse Goodnesse and Justice First his good providence which like a well-drawn picture eyeth each one in the room Neither is he a bare spectatour onely but as chief Agent he wisely ordereth all the worlds disorders to the good of his children He saveth that is he preserveth all men but especially those that beleeve saith the Apostle he is curious and full of businesse saith the Heathen my father worketh hitherunto and I also work saith our Saviour And this is meant by those seven eyes of the Lord Zech. 4.10 That run to and fro thorow the whole earth causing that none shall have cause to despise the day of small things Gods jewels are little in bulk great in worth for as small as they are they shall see the plummet in the hand of Zerubb bel with or by those seven And the eyes of the Lord saith another Prophet run to and fro thorow the earth to behold the evil and the good and not so only but to shew himself strong in the behalf of them whose heart is perfect toward him and to give them an expected end And this reason is secretly couched in that clause of our text There was a book of remembrance writâ— before him Est autem hic liber providentiae 2 Chron 16.9 Jer. 29.11 saith Polanus this is the book of Gods providence wherein as all our members are written which in continuance of time were fashioned had he left out an eye in his common-place book thou hadst wanted it so are all our services Polan in loc Psal 139.16 that they may be recompensed yea and all our sufferings too that they may be remedied and revenged when the time of refreshing shall come from the presence of the Lord. Act. 3.19 Thou tellest my wandrings saith David put thou my tears into thy botile are they not in thy book And there-hence he rightly concludes the point in hand ver 9. Then shall mine enemies turn back in the day that I call this I know that God will be for me Psal 56.8.9 or that God will be mine as the same phrase is rendered in this text SECT II. Reason 2. From Gods power NExt there is an almighty power in God called therefore Lord of Hosts in the text exerted and exercised for the relief and rescue of his poor people trampled on by those fat buls of Basan with the foule feet of contempt and cruelty whereby he taketh course that they be not over-trod or too long held under by the insolencies and insultations of their enemies But when they shall seem to themselves and others utterly forlorn and undone so that salvation it selfe cannot save them which was good Davids case Psal 3.2 then shall the Lord be a shield for them their glory their strong tower and the lifter up of their head Ver. 3. And this he shall do with a great deal of ease and expedition as being Lord of Hosts that is of all creatures by the hands of whom he shall send from heaven and save them from the reproach of him that would swallow them up Selah God shall send forth his mercy and his truth Psal 57.3 SECT III. Reason 3. from Gods Truth ANd that passage points us to two other reasons for the point God will send forth his mercy and truth And first his truth I meane his faithfulnesse intimated also in these words of our text Saith the Lord of Hosts These things saith he that is faithfull and true they shall be mine in the day c. I will have a time to make up my Jewels in much mercy Now hath God said it and shall he not accomplish it Is not his decree his facere shall he not fulfill with his hand what he hath promised with his mouth God is not as man that he should lye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mal. 3.6 neither is he unconstant as other friends that he should change no nor yet unmindfull that he should forget least of all is he unfaithfull that he should falsify God is faithfull who will not suffer you to be tempted above that you are able c. 1 Cor. 10. He will give patience under the temptation a good use of it and a good issue from out of it in the best time SECT IIII.
Chap. 3.4 where he interprets this Text shall abide many dayes without a King and without Princes and without a sacrifice and without an image and without an Ephod and without Teraphim that is without any forme of civil Government and without any exercise of true yea or of false religion What a comfort was it to good David in his banishment and after the slaughter of the Priests by Saul even fourscore and five persons that did wear a linnen Ephod 1 Sam. 22.18 that Abiathar the son of Abimelech came down to him to Keilah with an Ephod in his hand and that thereby he could enquire of God what to do as he did 1 Sam. 23.6 1 Sam. 30.7 And what a grief and misery to Saul that God had forsaken him in those visible pledges of his favour and would not be found of him Hence he lay all open and naked to his enemies who now might do what they would to him and none to hinder them This also was the case and condition of the people when Aaron by making the golden Calf at their command had made the people naked unto their shame amongst their enemies Exod. 32.25 that is destitute of Gods powerfull protection and deprived of their former priviledges A people or a person may sin away their happinesse and forfeit the favours they formerly enjoyed An hypocrite may lose his gifts and common graces as that idle and evil servant did his talent his light may be put out in obscure darknesse See Ezech. 43.11 17. with the Note and set her as in the day that she was born Not onely nudam tanquam ex matre Naked as ever she was born The Albigenses in France those old Protestants were turned out stark-naked both men and women at the taking of Carcasson by the command of the Popish Bishop and so were thousands of good Christians by the bloody Rebels in Ireland now alate but as she was born of the Amorite and Hittite her navel was not cut her birth-blot was not washed in water nay shee was cast out into the open field and no eye pitied her as the Princesse did Moses and as the shepherdesse did Romulus and Remus See all this and more most elegantly set out Ezek. 16. together with what high honour and sumptuous ornaments God did put upon her verse 11 12. What this people were in the day of their nativity Ioshuah telleth them in part Chap. 24.2 Your father 's dwelt on the other side of the flood in old time even Terah the father of Abraham and the father of Nahor and served other gods And I took your father Abraham out of Vr of the Chaldees as a brand out of that fire c. and gave him Isaacâ— And I gave unto Isaac Iacob who together with his children went down into Egypt where they fell to the worshipping of Idols Ezek. 16.26 And although they were there held under miserable servitude yet they continued exceeding wicked and abominable The fire of their afflictions seemed to harden their hearts as much as the fire of the furnace did the bricks they made Hence as they hardened their hearts God hardened his hand and had hastened their destruction had it not been that he had seared the wrath of the enemy lest their adversaries should behave themselves strangely Deut. 32 27. and lest they should say our hand is high and the Lord hath not done all this Psal 107.8 The Psalmist was sensible of all this therefore saith Our fathers understood not thy wonders in Egypt they remembred not the multitude of thy mercies but provoked him at the sea even at the Red sea Neverthelesse he saved them for his Names sake c. And what was it else but the respect to his own great Name and the remembrance of his holy covenant that moved the Lord to premonish this perverse people of their present danger and not to suffer his whole wrath to arise against them and to rush in upon them without a Ne forte Am. 4.12 lest I set her as in the day c. The esoâ—e thus will I do unto thee O Israel and because I will do this unto thee prepare to meet thy God with intreaties of peace lest your house be left unto you desolate Luc. 21. least wraâ—h seise upon you and that without remedy And make her as a wilderness after that â— have brought her out of a wildernesse and set her in a land that floweth with milk and hony God can quickly curse our blessings and destroy us after that he hath done us good See this excellency set forth Isay 5.5 and Jer. 17.5.6 Psal 107.34 Zech. 7.14 with the Note there and take heed lest living in gods good land but not by Gods good lawes we forfeit all into his hand and he take the forfeiture For he had rather that wild beasts should devour the good of a land yea that Satyres and devils should dance there then that wicked and stubborn sinners should enjoy it If Philip of Spain could say he had rather have no subjects then Lutheran subjects And if the Councell of Tholouse out of a like blind zeale for propagating Popery did decree that the very house should be pâ—lled down in qua fuerit inventus baereticus wherein an heretick as they then called Gods true servants waâ— found How much more shall the King of heaven the righteous judg root out and pluck up a rabble of rebels that refuse to be ruled by him Idolatry is a Land-desolating sin and brings in the devouring sword Judg 5.8 1. Joh. 5.21 Psal 78.58.59.62 Jer. 22.7.8.9 Cavete ab Idolis And slay them with thirst Surgit hic oratio surgit afflictio To be slame with thirst is a grievous judgment Lysimachus parted with his kingdome for a draught of water in a dry land and made himself of a great King a miserable Captive to the King of Getes Darius slying from his enemies Plut. was glad to drink of a dirty puddle that had carrion lying in it professing that it was the sweetest draught that ever he drank in his life Dives would have given all that ever he was worth for a drop of cold water The members infeebled for want of due moisture seek to the veynes for relief the veines to the liver the Liver to the Entrals the Entials to the ventricle â—he ventricle to the orifice But these being not abâ—e to impart what they cannot receive One he cryes Father Abraham But hospitable Abraham hath it not to him Rab. Samuel fire and brimstone storme and tempest is now the portion of his cup extream thirst is a piece of Hels pains Act. Mon. fol. 1547. and one of the greatest of earths miseries A dear servant of God in Queen Maries dayes kept and pined in prison would faine have drunk his own water but for want of nour shmâ—nt could make none Inward refreshings he had even those divine consolations of the maâ—tyâ—s he drank of the
when they have once brought them into fetters God dealeth not so with any of his when he is most angry But as in very faithfulnesse he afflicts them that he may be true to their souls So when they follow hard after him as David did they are sure to overtake him though perhaps not presently when they seek him they are sure to finde him so they search for him with all their heart Jer. 29.13 True it is that God often by the hand of the enemy as by a pursivant at Arms fetcheth in bankrupt tenants that is his own untoward and backsliding people and leaveth them in the pursivants hand till they take some course to satisfie for their arrears But that once done he will soon set them at liberty and make them glad according to the dayes wherein he had afflicted them Psal 90. Let a poor soul but say as here I will go and return to my first husband that is to God I have run away from him by my sins I will now return again to him by repentance Let there be but such language in the hearts of Gods prodigals and he will soon relent toward them meet them on the way Isa 65.24 fall upon their necks and kisse them Luke 15.20 hee will receive them with all sweetnesse Jam ex hoc loco licet colligere quae sit vera resipiscentia saith Calvin here By this Text we may gather what true repentance is Namely when a sinner not onely confesseth himself guilty and worthy of punishment but truly displeaseth himself and seriously returnes to God Here we have those two essential parts of true Repentance sc Contrition and conversion or Humiliation and Reformation The former is called in Scripture Repentance for sin the latter Repentance from sin and the one without the other is to no purpose or profit for then was it better with me then now It was so but how came you to conceive or consider of it in this sort but by disappointments and afflictions These are to us as Benhadads best counsellours that sent him with a cord about his neck to the mercifull King of Israel The Septuagint render the Text thus For he was good to me then o're he is now And what wonder Is there any thing to be gotten by departing from Christ by leaving thy first love by quenching the spirit and making Apostacie from former degrees of grace and holinesse Can any son of Jesse do for us as Christ can or do we think to mend our selves by running out of Gods blessing into the worlds warm Sun as Demas did O call me not Naomi said she once but call me Marah for I went out full and am come home empty So doth a revolted Christian say Ruth 4. when he comes from the act of sinning when he hath been seeking after his sweet-hearts he went with his heart full of peace and his hand full of plenty and meeting with a bargain of sinning thought to eeke out his happiness and make it fuller as Solomon did but came home empty empty of comfort but laden with crosses He hath lost his evidences is excommunicated from the power of the Ordinances is under the terrour of a wounded spirit is buffetted by Satan is out of hope of ever recovering the radiancy of his graces hath his back-burden of afflictions so that he is forced to confesse it to be the greatest madnesse in the world to buy the sweetest sin at so deer a rate David found it so the Shulamite found it so Cant. 5.1 2 c. No rest she had at home nor comfort abroad till she had recovered her first husbands company for then it was better with her then now and yet now too upon her hearty repentance all becomes as well with her as ever it had been before Chap. 6.4 c. Was it not so likewise with Ephraim Ier. 31.19 20 21. with the Prodigall Luke 15. with Peter after his shamefull recidivation Let this then be to all Gods relapsed people as a valley of Achor a door of hope that they may be readmitted Shall Sarah receive Hagar into favour Ioseph his brethren David his Absolom Philemon his Onesimus Shall that Non-such Ahab shew mercy to his profest enemies the Syrians that had the second time set upon him And shall not God receive his repenting children fetch home his banished yea though they may seem to be as water spilt upon the ground bring them back into his own bosome though they have never so far wandred out of the way He will he will Onely he expects that they should say and do as the Church of Israel here and as the Church of Ephesus is advised Revel 2.4 First Remember whence ye are fallen sc not onely from your former feelings and comforts but also from your former fitnesse for Gods kingdome that jus aptitudinale as the Schools call it that David himself had parted with for a season and therefore is called plain David so oft together and not my servant David as formerly 2 Sam. 24.12 c. Secondly Repent Sigh out that of Iob Job 29 2 3 4 O that I were as in moneths past as in the dayes when God preserved me When his candle shined upon my head and when by his light I walked thorow darknesse As I was in the dayes of my youth when the secret of God was upon my tabernacle When the Almighty was yet with me c. O it was far better then with me then now Thus relent repent revenge upon your back-slidings spare for no pains but be extraordinarily humbled detest your selves give God no rest till he return unto his rest c. Thirdly Do your first works with a redoubted diligence for your former negligence and tie your selves thereto by solemne Covenant Begin though at first but faintly to pray read confer meditate cease from sin shun the occasions recover by degrees as a weak body doth by good diet moderate exercise c. Verse 8. For she did not know i. e. She would not be aknown or affected of this she was willingly ignorant as S. Peter hath it 2 Epist 3. Vt liberius peccet libenter ignorat as Bernard Her ignorance was not a meer nescience or an invincible ignorance such as she could not help but it was wilfull affected acquired they not onely desired not the knowledge of Gods wayes but haced it spurn'd and scorn'd at it Tu aedepol si sapis quod scis nescies Terent. shutting the windows lest the light should come in and being blinded by the God of this world lest the light of the glorious Gospel of Christ should shine unto them 2 Cor. 4.4 lest they should see and say that which Nature and Scripture do both teach them viz. that all their accommodations and comforts come from me alone Had this their ignorance been meerly negative yet had they not been wholly excused The Apostle noteth that our Saviour laid down his precious life even for the not-knowings of the
rather Sharkes Are they protectours and not rather pillagers Latrones publici publike robbers as Cato called them These shields of the earth belong to God saith David Psal 47.9 should they not then be like him 2 Chron. 19.7 Now there is no iniquity with the Lord our God nor accepting of persons nor receiving of gifts neither by himself nor by his man Elisha nor by his mans man Gehezi without distaste By one period of speech by one breath of the Lord are they both forbidden Deut. 16.18 19 20. Thou shalt not respect persons nor receive a gift For why A gift doth blind the eyes of the wise yea it transformes them into walking Idols that have eyes and see not eares and heare not onely it leaveth them hands to handle that the very touching whereof will infect and venom a man as Pliny writes of the fish Torpedo Let such therefore shake their hands from bribes Isay 33.15 as Paul shoke off the viper and be so far from saying Give ye that he should rather say to those that offer it Thy mony perish with thee he that hateth gifts shall live Prov. 15.27 Jethro's Iustice of peace should be a man of courage fearing God hating covetousness Exod. 18. not bound to the peace as one phraseth it by a gift in a basket nor struck dumb with the appearance of Angels c. Verse 19. The wind hath bound her up in her wings The evill spirit saith Hierom hurries them towards hell which is the just hire of the least sin how much more of these fore-mentioned abominations Take it rather to be spoken of the suddennesse swiftnesse and unresistablenesse of Gods judgments set forth by mighty winds rending the rocks and tearing up the mountaines by the roots Job 38.9 How then shall wicked men compared to chaffe or dust of the mountaines stand before the tempest of Gods wrath the thunder of his power Well they may applaud and stroke themselves for a time but the wind shall bind them up in her wings God shall blow them to destruction Job 4.9 his executioners have the wings of a stork large and long and wind in those wings to note their ready obedience Zech. 5.9 And although Ezek. 1. God be represented as sitting upon a throne to shew his slowness to punish yet that throne hath wings hands under those wings to shew his swiftness readinesse to do seasonable execution upon his enemies and they shall be ashamed because of their sacrifices wherein they trusted but now see themselves disappointed their idols not able to help them Then shall they cast their idols of silver and of gold which they have made each for himself to worship to the moles and to the bats to go into the clefts of the rocks and into the tops of the ragged rocks Isay 2.20 21. See also Isay 30.22 If they be not thus ashamed of their former fopperies they are the more to be pittied Illum ego periisse dico cui periit pudor He is an undone man that shames not shents not himself for his evill practises that blusheth not bleedeth not before God for them lying down in his shame Jer. 3.25 as fully ashamed of his former hopes Psal 119.116 which now he seeth how far they have abused him CHAP. V. Verse 1. HEare ye this ye Priests For you are not so wise Prov. 1.5 but that ye may heare and increase learning Chap. 4.6 and besides from you is profanenesse gone forth into all the land Jer. 23.15 For you therefore in the first place I have a citation to appeare before Gods tribunall to heare your sin your sentence Jac. Ren. de vit Pont. your crime your doom God cited Adam immediately by himself Gen. 7.9 Adam where art thou so he did Cain Laban Nabal others when he sends for them by death saying as once to that Pope Veni miser in judicium Come away and heare thy sentence Centum revolutis annis Deo respon debitis mihi Mediately he citeth men by the mouth of his ministers as he did the Councill of Constance by his faithfull martyr John Husse and his word stood and as he doth here the three Estates of the kingdome Priests People and Princes by the Prophet Hosea That was very strange and extraordinary that Mr. Knox reporteth in his history of Scotland Hist of Scot. of one Sr. John Hamilton murthered by the kings meanes that he appeared to him in a vision with a naked sword drawn and strikes off both his armes with these words Take this before thou receive a finall payment for all thine impieties and within 24 houres two of the Kings sons died It is indeed but part of their punishment that wicked men here receive seem it never so grievous when God entreth into judgment with them as here it is said for judgment is toward you that is â—am about to pronounce sentence against you and to do execution and therefore hear harken and give-eare the first second and third time I admonish you that ye may know that my citation is serious and peremptory and that your damnation sleepeth not Priest and people are set before the house of the king Salvian because theirs was sedes prima vita ima an high place but a low life And besides Courtiers and great men though they be in other cases forward enough to take place of others yet in point of punishment they slink back and are well content that others should go before them God regards none for his greatnesse Potentes potenter torquebuntur neither spareth he any for his meannesse or because they were born down either by the lawes or lives of their Superiours The people are here placed betwixt the Priests and Princes and with them appealed and impeached to shew how frigid and insufficient their excuse is who plead that they did but as they were taught by their Ministers and as they were commanded by their Governours Ephraim is oppressed and broken in judgement because hâ— willingly walked after the commandement as it is in the eleventh verse of this chapter See the note for judgement is toward you Vengeance is in readinesse for the disobedient be he what he will kesar or caytiffe Lord or losell Priest or people every whit as ready in the Lords hand as in the ministers mouth 2. Cor. 10.6 neither shall multitudes priviledge or secure them Though they be quiet or combined and likewise many yet thus shall they be cut down when he shall pass through Nah. 1.12 yea though they be briers and thorns that set against him in battle and those never so much confortuplicated and sharpened yet God will go through them and burn them together Esay 27.4 he will cut off the spirit of Princes and destroy a whole rabble of rebels that rise up against him because ye have been a snare on Mizpah That God may be justified and every mouth stopped a reason is here rendred of his most
accepted and graciously answered But woe unto them when I depart from them saith God Hos 9 12. yea woe upon woe when Gods soul is once disioynted from them Jer. 6.8 anevill an onely evill behold is come An end is come the end is come it watcheth for thee behold it is come Ezek. 7.5.6 and why because God was withdrawing from them Hence all evils came rushing in as by a sluce In the ninth tenth and eleventh chapters of that Prophesy God maketh diverse removes And still as he goes out some judgement comes in First he removeth from the Cherubins in the Oracle to the threshold Chap 9.3 and upon that Remove see what followeth Verse 5 6 7. c. Secondly he removeth to the Cherubins on the right side of the house Chap. 10.1 and see what followes Vers 2. Thirdly to the East-gate of the house and the first entrance into the Temple Chap. 10.19 and then see what succeeds Chap. 11.8.9.10 Fourthly he removeth to mount Olivet quite out of the city Chap. 11.23 and when God was quite gone then follwed the fatall calamity in the ruine thereof As there is no light in the world but from the Sun no water but from the Sea so no sound comfort or happinesse to be had but with and in God Better have him angry with us then not have him at all with us The loss of God is a peece of hell in the suburbs whereof the Saints feel themselves when but a while deserted Verse 7. They have dealt treacherously against the Lord They have dealt deceitfully in the Covenant they are a perfidious cursed crew of them this I see well enough saith God though they may think to darken mine eye-sight with the smoke of their many sacrifices or to stop my mouth with their great presents See how he complaineth as in this Prophesie often so Jer. 3.20 Surely as a wife treacherously departeth from her husband so have you dealt treacherously with me O house of Israel Now in such a case a man will not regard any ransom neither will he rest content though thou givest many gifts Prov. 6.35 he will not be a pandar to his own bed unleass he be very base indeed Most certain it is that God will not endure any such doings but though he love his Spouse never so well yet if she play false with him and admit any other into the bridall-bed Jer. 12.7 he will forsake his house that hath been so dishonest he will leave his heritage that hath been so embased he will give the dearely beloved of his soul into the hand of her enemies who shall hate her more then ever they loved her as Amnon did Tamar and deale cruelly with her as Ezek. 16. is at large discoursed The wickednesse of this people was the greater for that they pretended religion as in the former verse to their base beastly practises Dessembled sanctity is double iniquity See how hainously God takes it Jer. 7.9 10. And when others deale treacherously and unworthily with you see whether you have not done as bad and worse against the Lord. Alphonsus king of Arragon in a speech to the Popes Embassadour professed that he did not so much wonder at his Courtiers ingratitude to him who had raised sundry of them from meane to great estates as at his own to God for they have begotten strange children bastards such as the Jewes call Mamzer as ye would say aliena labes a strange blot They call them also brambles such as was Abimelech who grew in the hedge-row of an harlot and scratcht and drew blood to purpose Judg. 9.14 That which is here charged upon the Isralites is that they had not onely taken to wife the daughters of a strange God or begotten bastards of harlots but that they had nuzzled up their children in idolatry and so made them sevenfold worse the children of the devill then before This was a very great aggravation of their treachery that they should impoison their posterity and propagate their wickednesse from one generation to another that there should be a line and a succession of it from their loins None are so ready to drink in false principles and corrupt practises as young ones Such parents as have a hand in undoing their children either by ill counsell or example are peremptores potius quà m parentes saith Bernard rather parricides then parents Ber. Ep. 111. They shall give an heavy account to God for their childrens miscarriages Let it therefore be the care of parents as to keep themselves pure so to see to their little ones that they be not corrupted Satan bears an implacable spite and hatred to them as the seed-plot of heaven and hath his emissaries abroad to marre them Such was Protagoras of whom Plato reporteth that he gloried of this that whereas he had lived sixty years in all fourty of them he had spent in corrupting of young people Plato in Menone Of Julian the Apostate it is reported that being of excellent parts and proof both in learning and religion whilest he was young he was afterwards corrupted by his two Heathenish Tutours Libanius and Jamblichus through the carelessenesse of Eusebius Bishop of Nicomedia who should have seen better to it and that this was a main cause of his Apostacy now shall a moneth devour them with their portions Some read it thus Now shall the enemy devour them moneth after moneth Others put menses for menstrua and give this sence Like as this people make no bones to break their faith with God by spirituall fornication mingling as it were their seed with strange gods and forraine people so shall it come to them which happeneth to women worn with adulteries See Tremel Jun. Annat as Ezekiel speaketh that their monethly diseases procured by inordinate lust shall eat up and consume their bodies For confirmation they alledge but not so properly Jer. 2.24 I willingly concur with those that by a moneth understand a little short time How soon is a moneth run out And yet what havock will an enemy make in a moneths space as we have had wofull experience in these late stripping and killing times Them and their portions shall one moneth make an end of Death heweth its way thorow a wood of men in a minute of time from the mouth of a murdering-piece The sword contemneth the rod Ezek. 21.13 as if it should say What doth this silly rod do here Let me come I le quickly make work among them I le dung the land with their carcases c. with their portions the lots of their inheritance Wicked men also have their portions in this life Psal 17.14 they live in pleasure on the earth and are wanton Jam. 5.5 but their portion is no other but a moneth may devour it their pleasure no other but one drop of an evil conscience may damp and dissweeten it But if God be thy portion c. Verse 8. Blow ye the cornet in Gibeah and the trumpet
will be but as a drop of wrath forerunning the great storm as a crack forerunning the ruine of the whole building That is a known text If you will not yet for all this hearken unto me then I will punish you seven times more and seven times more and seven to that Levit. 26.18 28. Three severall times God raiseth his note and he raiseth it by sevens and those are discords in Musick Such saying will be heavy songs and their execution heavy pangs to the wicked Verse 15. I will go and return to my place To my palace of Heaven so the Chaldee rendereth it I will withdraw my Majestie and return into the habitation of my holinesse which is in heaven I will go from them that they may come to themselves with the Prodigal I will forget them that they may remember themselves I will trouble my self no further with them when God comes against sinners he is said to come out of his place and so to disease himself Esay 26.21 with Lam. 3.33 that they may be afflicted and weep and mourn after me Jam. 4.9 I will take my rest and I will consider in my dwelling place as Esay 18.4 I will hide my face from them I will see what their end shall be for they are a very froward generation c. Deut. 32.20 and they shall see that I will be as froward as they for the hearts of them Ps 18.26 I will gather them in mine anger and in my fury and I will leave them there Ezek. 22.20 that they may know the worth of my gracious presence which they have not prized by the want of it and be pricked on thereby to pray Return O Lord how long and let it repent thee concerning thy servants O satisfie us early with thy mercy c. Psal 90.13 14. Thus mothers use to leave their children or at least turn their backs upon them till they mourn and make moane after them Thus the Lion seems to leave her yong ones till they have almost killed themselves with roaring and howling but at last gasp she relieves them whereby they become the more couragious God also will return to his people when they once turn short again upon themselves and see their sin-guiltinesse and seek his favour This is Gods end 1 Cor. 11.32 and the happy effect of affliction sanctified 1 King 8.47 Till they acknowledge their offence Heb. Till they become guiltie till they plead guiltie and carry themselves accordingly blushing and bleeding in my presence Thus Saint James Be afflicted or be miserable Chap. 4.9 ye are so but see your selves to be so tremble and humble at Gods feet for mercy give glory to God my Son and confesse thy sin Josh 7.19 The viper beaten casts up her poison The traytour on the rack confesseth all He that in affliction acknowledgeth not his offence and seeketh Gods face is more hard-hearted then a Jew as is to be seen here and Psal 78.34 and 1 Sam. 7.6 In the year of Grace 1556. at Weissenston in Germany a Jew for theft was in this cruell manner to be executed He was hang'd by the feet with his head downward betwixt two dogs which constantly snatcht bit at him The strangenes of the torment moved Jacob Andreas a grave Divine to go to behold it Coming thither he found the poor wretch as he hung repeating verses out of the Hebrewes Psalms wherein he cried out to God for mercy Andreas hereupon took occasion to counsell him to trust in Jesus Christ the true Saviour of mankind Melch. Adam in vit Jac. Andreae the Jew embracing the Christian faith requested but this one thing that he might be taken down and baptized though presently after he were hanged again but by the neck as Christian malefactours suffered which was accordingly granted him Lat. Serm. Latimer reports a like story of one in his time who being executed at Oxford was cut down but not quite dead And means being used to recover him he came again to himself and then confessed all his villany which before he would not be drawn to do In the life of Master Perkins also mention is made of a lusty fellow at Cambridge who being upon the ladder and affrighted with the forethought of hell-torments was called down a gain by Master Perkins who prayed with him and for him so effectually as that the beholders could not but see a blessed change thereby wrought in the prisoner Master Fuller and Mr. Clark in Mr. Perk. his life who took his death with such patience and alacritie as if he actually saw himself delivered from the hell which he feared before and heaven opened for the receiving of his soul to the great rejoycing of the beholders How well might these men say with Themistocles Periissem nisi periissem I had been undone if I had not been undone David was brought home by the weeping-crosse Psal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herod lib. 1. Alsted Cbroni pag. 325. 119.67 Affliction was a better Schoolmaster to Queen Elizabeth then Master Ascham Nocumenta documenta said Craesus when he was in the hands of his enemies The Burgundians well beaten by the Hunnes fled to Christ the God of the Christians and embraced his Religion and seek my face Out of a deep sense of their sin-guiltinesse This is the work of Faith as the former of Repentance God was not so gone from his people nor so far out of their call but that if they could find a praying heart he would find a pittying heart if they would acknowledge their offence he would forgive the iniquity of their sin Psal 32.5 If they would set their Faith a work as she in the Gospel did of whom it is said that when Christ would have hid himself it could not be for a certain woman whose daughter was diseased came and fell at his feet fetcht him out of his retiring-room Mark 7.24.25 he would break the heavens and come down from his place Isai 64.1 2. he would come leaping over all lets and impediments those mountains of Bether or of division to the relief of his people See this set forth Cant. 5. with the Notes there Provided that they seek not so much their own ease and ends as his face and favour the sense of his presence and light of his countenance the fear of his name and comforts of his spirit Thus David Psal 63.1 O God thou art my God early will I seek thee my soul thirsteth for thee in a dry and barren Land Carnall prayers in time of misery are but such as the dry earth or the hungry raven make They are the prayers of nature for ease not of the spirit for grace such as was that of Pharaoh when the rack made him roar the rod slatter See Zach. 7.5 6. with the Notes In their affliction they will seek me early Manicabunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. They will morning me so the Orginall hath it They will do it saith God
such denunciations thereof And so must Gods Ministers c. Because they have transgressed against me This is a new degree of their Apostasie from God Wicked men and deceivers grow worse and worse and adde rebellion to sin As a stone will fall down to come to its center though it break it self in twenty pieces so will Apostates till they come to their own place with Judas they cease not till they become altogether filthy Psal 53.3 as the dog at his vomit or the sow in her slow 2 Pet. 2.22 It fareth with such as in that case Lev. 13.18 19 20. If a man had a bile healed and it afterwards brak out it proved the plague of leprosie Though I have redeemed them yet they have spoken lies against me All was done against God whence the word me is so often inculcated in this and the next verse God is as it were a sufferer in all the sins of the sonnes of men and this is no small aggravation of the evil of sin that it strikes at Gods face lifts at his throne makes to his dishonour Thou hast made me to serve with thy sinnes and wearied me with thine iniquities Esay 43.23 And to shew this to be so it was that the offendour was confined to the city of refuge during the High-priests life Godw. Antiq. Heb. p. 98. as being the chief God on earth Good David was very sensible of this and much humbled when he said Against thee thee onely have I sinned Psal 51.14 The trespasse was against Vriah but the transgression against God so gracious a God and there lay the pinch of his grief viz. the unkindnesse that was in his sinne Therefore also Moses in his swan-like-song sets on this humbling consideration Deut. 32.6 Do ye thus requite the Lord O foolish people and unwise Is not hee thy Father and wilt thou kick against his naked bowels hast no where else to hit him but there Again Is not he thy Redeemer that hath bought thee and brought thee out of the iron furnace where thou labouredst in the very fire and wast wearied out with unsufferable servitude More hath he not made thee and dost thou rebell against thy Maker thy Master Or hath he not made thee that is exalted thee in which sence he is said to have made Moses and Aaron 1 Sam. 12.6 that is to have advanced them to that honour in his Church and so we say Such an one is made for ever Lastly hath he not established thee that thou mightest abide in his grace and remain unmoveable And dost thou yet evil requite him c. To render good for evil is Divine good for good is humane evil for evil is brutish but evil for good is devillish See how grievously God taketh it here Though I have redeemed them viz. out of the hands of their enemies in generall See an ample proof hereof Nehem. 9. and the whole book of Judges thorowout and in speciall as a late particular mercy to Ephraim I have delivered and prospered them in their warres under Ieroboam the sonne of Ioash 2 King 14.27 and therefore they should have given me their good word at least and spoken good of my Name yet They have spoken lies against me Ascribing the glory of their deliverances to their Idols or arrogating it to themselves or fathering their false worship upon me as the Authour or at least Abbettour thereof by my present prospering of them See Ier. 7.10 Verse 14. And they have not cried unto me with their heart Hitherto hath been said what they had done now what they had not done Omissions are sins as well as commissions Not serving of God not sacrificing is condemned Mal. 3.18 Eccles 9.2 Not robbing onely but the not relieving of the poor was the rich mans ruine Omission of diet breeds diseases and makes work for hell Luke 16. or for the Physician of our souls It is the character of a gracelesse man that he calleth not upon God And wee have too many of that profane Earl of Westmorelands mind who said that he needed not to pray at all Camd. Elisa for he had Tenants enow to pray for him Some wicked pray so as it is indeed they Cant or Charme rather then pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 26.16 they powred forth a charme when they chastening was upon them but they pray not with their heart Their hearts are exercised with covetousnesse 2 Pet. 2.14 and inhabited by the devil Acts 5.3 Simon Magus his heart was not right with the Lord Acts 8.21 How could it be when it was in the gall of bitternesse and bond of perdition 23. as every unregenerate heart is Hence though God be neer in their mouthes yet he is far from their reins Jer. 12.2 and though they honour him a little with their lips yet their heart is farre from him Matth. 15.8 A little artificiall breath they can give God and that 's all The breath that comes from life is warm as that from the body whereas artificiall breath is cold as that from bellows The deeper and hallower the belly of the Lute or Violl is the pleasanter is the sound the fleeter the more grating and harsh in our ears The voice which is made in the mouth is nothing so sweet as that which comes from the depth of the breast Ephes 6.6 Do the will of God from the heart serve God in the spirit Rom. 1.9 Lift up hands and hearts to God in the heavens Lam. 3.41 Lip-labour is but lost-labour yea it is sin Prov. 15.8 Displeasing service is double dishonour as dissembled sanctity is double iniquity These men cried vociferabantur voce stentorea sonum edebant They did set up their note yea they howled upon their beds whereupon they had cast themselves being sick not of wantonnesse as once Ahab was but of want which made them howl as dogs do when tied up from their meat and hunger-bit but were no more regarded then a dog that howleth or then the Cuckow in June For why Jejelilu They howled indeed to some tune as they say the Hebrew word hath a letter more then ordinary to note as much It was the Heathen fashion to cry hideously to their gods as also the Indians do at this day So did these because kept short and held to strait allowance It is said of the Ravens of Arabia that when they are hungry they screech horribly And a Parrot when he is beaten utters an hoarse and harsh voice Esay 66.3 The songs of the Temple shall be howlings in that day Amos 8.3 Their sacrifices as the cutting off a dogs neck which is not done without much howling and yelling They assemble themselves sc To make publike supplication in their Idol-temples called beds before as some conceive because as corporall fornication is committed in beds so is spirituall in those places of superstition Here therefore they met not ad ruminandum as the vulgar Latine to feed as beasts nor to cut
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
himself so gallantly in fight against the enemy in the sight of his father and the Army that he was highly commended of all men and especially of his father that knew him not at all Yet before he could clear himself he was compassed in by the enemy and valiantly fighting slain Raschachius exceedingly moved with the death of so brave a man ignorant how near he touched himself turning about to the other Captains said This worthy Gentleman whatsoever he be is worthy of eternall commendation and to be most honourably buried by the whole Army As the rest of the Captains were with like compassion approving his speech the dead body of the unfortunate sonne rescued was presented to the most miserable father which caused all them that were there present to shed tears Turk hist But such a sudden and inward grief surprized the aged father and struck so to his heart that after he had stood a while speechlesse with his eyes set in his head he suddenly fell down dead Yea wo also to them when I depart from them This is indeed worse then all the rest this is that onely evil spoken of by Ezekiel hell it self is nothing else but a separation from Gods presence with the ill consequents thereof and the tears of hell are not sufficient to bewail the losse of that beatificall vision How miserable was Cain when cast off by God Saul when forsaken of him David when deserted though but for a few moneths Iob for a few years Suidas saith seven While God was graciously with him and prospered him he was Iobab that same mentioned Gen. 36 34 as some think but when under sense of Gods absence contracted into Iob. See the like Gen. 17.5 Ruth 1.20 His desertion was far more comfortable then Davids it was probationall onely but Davids penall for chastisement of some way of wickednesse O lay we hold upon God as the spouse doth upon her beloved and cry as the Prophet did Lord leave us not Jer. 14.9 If he seem to be about and his back be turned cry aloud afrer him as the blinde man in the Gospel did till Iesus stood set up thy note as Micha did after his lost idols Iudg. 18.24 Ye have taken away my Gods saith he and what have I more as if he should have said I esteem all that you have left me as nothing now that my gods are gone Jerusalem the joy of the whole earth pleased not Absalom unlesse hee might see Davids face God was no sooner gone from Miriam but the leprosie appeared in her face But of this before Verse 13. Ephraim as I saw Tyrus is planted in a pleasant place And therefore pleaseth himself as not forsaken of God But He maybe angry enough with those that yet outwardly prosper As he was with the old world buried in security Herod l. 1. Plin. l. 6. cap. 26. with sodom who had fulnesse of bread and abundance of idlenessE with the land of Shinar where Babel was built Gen. 11. fruitfull beyond credulity as Herodotus and Pliny testifie with Tyrus a maritine and magnificent city planted in a pleasant place in the very heart of the Sea as Venice is at this day mediâ insuperabilis undâ environed with her embracing Neptune to whom as the ceremony of her throwing a ring into the Sea implies she marrieth her self with yearly Nuptials and hath for her Motto Nec fluctu nec flatu movetur Nor windes nor waves can stir her Of the pomp pride and populousnesse of Tyrus read Ezech. 26 27 28. chapters Lo such a one was Ephraim when ripe for ruine near to an utter downfall What can be more fair and flourishing then a corn-field or vineyard a little afore the harvest the vintage Physicians say that the uttermost degree of bodily health is next unto sicknesse Glasse or other metals cast into the fire shine most when ready to melt and run This was Tyrus case this was Ephraims pleasantly planted but marked out for destruction as a Carpenter cometh to a Wood and with his Ax marketh out the fairest trees for felling Ephraim is the worse because he seeth Tyrus yet prosper But God will take that from heathen Tyrus that he will not take from Ephraim and the sun-shine of prosperity doth but ripen the sins of them both for divine vengeance They shall bring forth children to the murtherers As to Gods executioners and so shew themselves not parents but parricides because they betray their children as Babel did by her idolatry Psal 137.8 and Esay 13.8 into the hands of the enemy Wherein they are more cruell then that false School-master in Italy mentioned by Livy and Florus that brought forth his scholars the flower of the Nobility and Gentry there to Hannibal who if he had not been more mercifull then otherwise they had all been murthered But what shall we say of such wretched parents as bring forth children to that old man-slayer the devil and how shall such undone children curse their carelesse parents in hell throughout all eternity If the Lord also could say of those poor children that were sacrificed to Moloch the Chaldee paraphrase understands this Text of those children Thou hast slain my children and delivered them to cause them to passe thorow the fire for them namely for the images of the foresaid idols Ezek. 16.27 what will he say or rather what will he not say to those bloody parents that carry their children with them to Satans slaughter-house Verse 14. Give them O Lord what wilt thou give This question implieth abundance of affection in the Prophet praying for this forlorn people devoted to destruction It is the property of gracious spirits to be more sensible of and more deeply affected with the calamities that are coming upon the wicked then those wicked ones themselves are as Daniel was for Nebuchadnezzar whose dream hee had interpreted Dan. 4. and as Habakkuk was for the Chaldeans whose destruction hee had fore-prophecied Hab. 3.16 Hoseah likewise out of great commiseration of Ephraims direfull and dreadfull condition sets himself to pray for them though himself seems set at a stand and in a manner non-plust that he cannot well tell what to ask for them God once made a fair offer to a foul sinner even to Ahaz that sturdy stigmatick Esay 7.11 Ask thee a signe of the Lord the God ask it either in the depth or in the height above But Ahaz said churiishly enough I will not ask neither will I try the Lord ver 12. he would none of Gods kindnesse which yet the Lord there heapeth upon him verse 14. that where sin abounded grace might superabound Had our Prophet had but half such an offer or any the least such encouragement oh how gladly would he have embraced it how hastily would he have catch at it as those Syrians did at Ahabs kind words 1 King 20.33 But he considering the severity and certainty of Gods judgments denounced against them vers 12 13. and being much
chap. 9.17 for this Chapter is a continuation of that though Gualter make it the beginning of Hosea's seventh Sermon He that excellent He that Aph-Hu 2 King 2.14 Even He proved by five reasons to be one of Gods Attributes by Mr. Weemss in his Exposition of the Morall Law Part. 1. pag. 162. Vide sis Others render it thus It shall break down their altars Ipsum cor It that is their Heart which indeed is the next Antecedent and happy had it been for them if their heart divided from their wickednesse had been active in breaking down their Altars in the Prophet Esay's sence chap. 27.9 as a fruit of their true repentance By this therefore that is by their affliction sanctified shall the iniquity of Jacob be purged and this is all the fruit and good fruit too to take â—ay his sinne When in testimony of his sound repentance and self-abhorrency for former idolatry he makes all the stones of the altar as chalk-stones that are beaten in sunder the groves and images shall not stand up But it appears not any where that Israel was so well-affected though grievously afflicted that his divided heart prompted him to any such holy practise Rather it brought ruine upon him to the decolling of his altars and spoyling of his images which he so doted on and delighted in and so might well say to him as Apollodorus the tyrants heart did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who dreamed one night that he was flea'd by the Scythians and boyled in a caldron and that his heart spake to him out of the kettle It is I that have drawn thee to all this thou mayest thank me for all Verse 3. For now they shall say We have no king sc to do us good he is no better to us now then a king of clouts he cannot protect us or deliver us out of the hands of our enemies If we crie unto him as she did Help O king he must needs answer as there If the Lord do not help thee whence I help thee 2 King 6.16 27. Vain is the help of man now that God sets against us Feared him we have not and now help us he will not Est ergo interrogatio negantium desperantiuns saith River This is the question not of penitentiaries as Lyra thinketh but of such as despair and deny that help can be had either from God whom they have slighted or from their king who is over-matched as Asa was by the Ethiopians when he came forth against them with an Army of five hundred thousand but was encountred by an Army of a thousand thousand the biggest I think that we read of in the book of God 2 Chron. 14. and was therefore fain to crie Help us O Lord our God for we rest in thee and in they Name not in our own strength we go against this multitude ver 11. because we feared not the Lord We trembled not at his word as chap. 9.17 and now it hath taken hold of us Zech. 1.6 See the Note By our prophanenesse we have enraged God against us by our creature-confidence wee have made him our enemy and now all too late we acknowledge our implety we bewail our folly for what should a king do to us what can he do for us more then weep over us as Xerxes did over his Army cry Alas Alas that great city Babylon c. as those kings her paramours Rev. 18.9 10. wish they had never raigned as Adrian Felix si nan imperitassent c. Once the cry of this people was Nay but we will have a king and they had him but no such great joy of him After that again they would have a king of their own choosing Ieroboam I mean and he proved a singular mischief to them as did likewise all his Successours They doted upon a king and put their trust in Princes but they soon found that in them there was no help Psal 146.3 that they could not rescue them out of the punishing hands of the king of kings the living God Verse 4. They have spoken words Bubbles of words great swelling words as 2 Pet. 2.18 thereby thinking to bear down and outface the Prophets and the godly-party They speake violent words as the Chaldee hath it robustious words as if they would yet carry it though their king could not help them by confederacies and covenants confirmed with oathes holding that rule of the Priscilianists for Gospel as they say Iura perjura secretum prodere noli And that maxime of Machiavel that Religion it self in contracts and covenants should not be cared for but onely the appearance because the credit is an help the use a cumber but all these are but words saith the Prophet and those but winde they shall do them no good because without God Quid nisus risus conamina inania vana Conventus ventus foedera verba mera Swearing falsly in making a covenant A foul businesse whether it be understood of covenanting with God whereof before or with the Assyrian with whom they broke to ingratiate with So king of Egypt 2 King 17. How God plagueth perjurers c. covenant-breakers see Zach. 5.3 and Mal. 3.5 with the Notes He will appoint the sword to avenge the quarrell of his Covenant Lev. 26.25 as he did upon Jerusalem not leaving there one stone upon another upon those seven golden candlesticks long since broken in pieces for their breach of covenant upon Bohemiah that seat of the first open and authorized Reformation whatever will yet become of England c. thus judgement springeth up as hemlock in the furrows of the field Heb. Of my field where I have plowed and made long furrowes fitted for good seed wherein I looked for judgement but behold oppression for righteousnesse but behold a crie Esay 5.7 This root of bitternesse these stalks of hemlock that venemous weed full of deadly poyson is bad any where but worst of all when found in Gods field noted for an habitation of justice and mountain of holinesse Jer. 31.23 Where should a man look for justice but where holinesse is professed Luther sith primo pracepto reliquorum omnium observantia praecipitur the second Table of the Law is included in the first yea the keeping of all the ten is enjoyned in the first commandement Velejus Of Rome it was anciently said that all the neighbouring cities were the better for her example of singular care to do justice It should be so said of the city of God where when judgement is turned into wormwood and the fruit of righteousnesse into hemlock as Amos 6.12 Well it may grow till it be ripe in the field but God will not suffer it to shed to grow again but cuts it up by a just and seasonable vengeance Verse 5. The inhabitants of Samaria shall fear sc When God shall break the necks of their altars and spoil their images as verse 2. They feared not God by their own confession verse 3. therefore
they are full of base fears whereof the true fear of God would have freed them Matth. 10.28 Hee that feareth God needeth not fear any other thing or person Psal 112.7 but can say with David My feet Horat. that is mine affections stand in an even place that is in an equable tenour Impavidum ferient ruinae I shall rest in the day of trouble when he cometh up against the people saith holy Habakkuk chap. 3.16 I shall rejoyce in the God of my salvation when those that fear not God shall be at their wits end yea they shall be mad for the sight of their eyes that they shall see Deut. 28.34 Because of the calves of Beth-aven Calves in the feminine gender Shee-calves by way of contempt and derision S. H. Blounts voyage 122. Grand Sign Serag 199. Virg. Aeneid 9 Hom. Il. 8. In loc as Hierom noteth as Esay 3.12 Women rule over them The Jewes at this day look upon women as a lower creation and suffer them not to enter into the Synagogue As among the Turks they never go to Church neither is there any reckoning made of their religion The Heathens had the like conceits and expressions O Phrygiae neque enim Phryges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We cannot speak over-basely of idols the Scriptures calleth them excrements Nothings c. Luther wonders that Jeroboam knowing how ill the people had sped with their golden Calf in the wildernesse should yet dare to set up two at Dan and Bethel both here called Bethaven or houses of iniquity and a man might as well wonder that having as great a miracle wrought before him in the drying up of his hand as St. Paul at his conversion yet was he no whit wrought upon But if God strike not the stroke if the Spirit set not in with the means all 's to no purpose Who would think that men should ever be so void of reason as to trust in that which cannot save it self from the enemies hands as these calves of Beth-aven and as the Papists breaden-god brought into the field by the rebels of North-folk in King Edward the sixths dayes neither was there lacking masses crosses banners candlesticks with holy-bread and holy-water plenty to defend them from devils and all adversary power which in the end neither could help their friends nor save themselves from the hands of their enemiees but eft-soons both the consecrated god and all the trumpery about him Act. and Mon. 1190. was taken in a cart and there lay all in the dust Leaving to them a notable lesson of better experience saith Mr. Fox who relateth it For the people thereof i. e. of the calf to whom they had dedicated themselves as the Moabites are called the people of Chemosh Num. 21.29 and Turks Mahometans For all people will walk every one in the name of his God and we will walk in the name of the Lord our God for ever and ever Mic. 4.5 Do mourn over it As those women wept for Tammuz Ezech. 8.14 that is for Osiris king of Egypt whose image they had adored as those Rev. 18. wailed over that old whore when they saw her a broyling as Idolatrous Micah cried after his gods Judg. 18. and as the people of the East-Indies in the Isle Zeylon having an apes tooth which they had consecrated gotten from them mourned and offered an incredible masse of treasure to recover it Should not men then mourn after the sincere service of God and hold it dear to their soules And the Priests thereof that rejoyced in it Heb. the Chemarims or Chimney-chaplaines that were all black and sooty with the smoak of the sacrifices and were therefore called Chemarim or Camilli as affecting a black habite sanctimoniae ergo or having black brand-marks upon their bodies in honour of their Idols whereof these haply were the Hierophantae or masters of the Ceremonies and made a great gain thereof the ground of their joy for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gain so called because it delights the heart For the glory thereof i. e. of the calf the beauty and bravery of its worship all is now utterly gone Vers 6 It shall be also carried unto Assyria c. As no small part of the spoyl shal this Deafter be carried captive being so far unable to save others that he cannot save himself For a present to king Jareb See Chap. 3.13 in signum omnimodae victoriae so Aeneas Ilium in Italiam portat victosque penates Aeneid 1. though in another sense yet they must needs be poor despicable deities See Isay 46.2 that fall into the enemies hands The Ark indeed fell into the Philistines hands but the Ark was not Gods but onely a signe of his presence which God suffered so to be taken for a punishment to his people and for a plague to his enemies whom he smote in the hinder parts and so put them to a perpetual reproach Psal 78.66 Ephraim shall receive shame because they hoped and harped upon better things Job 6.20 O pray with David that our hopes be not disappointed that they make us not ashamed as Paul speaketh that they prove not as the spiders web Rom. 5.5 curiously framed but to catch flies onely or as the childes hope who catcheth at the shadow on the wall which he thinks he holds fast or at the butterflie which if he catch he hath no such great catch of And Israel shall be ashamed of his own counsels of their impolitick plots and practises in dividing themselves from Davids house and setting up unwarranted worships calling in forrain helps c. Their own counsels have cast them down Job 18.7 because they were acted by false principles and aymed at their own corrupt ends They took counsel but not of God and covered with a covering but not of his spirit that they might adde sin to sin Esay 30.1 They made not the Word the man of their counsel as David did Psal 119.24 neither prayed they as he Psal 73.24 Guide me Lord with thy counsel and so bring me to glory In a word they perished by their own counsels Hos 11.6 whereby they provoked God and so were brought low by their iniquity Psal 106.43 and then they were ashamed of their own counsel they saw themselves befooled by their carnal reason and by that which they call Reason of State which indeed is treason unlesse it be seasoned with Justice and Religion Vers 7. As for Samaria her king is cut off as the feam upon the waters An apt simile whereof this prophet is full Her king not her idols as some sense it though gotten into Samaria a strong city so well victualled and fortified as to hold out a siege of three years continuance yet shall be cut off or silenced as Chap. 4.7 as the foam upon the waters bulla evanida more weak then water whereof it ariseth and whereby it is wherried away and cannot resist or as a bubble blown up by
long with mens evil manners yet he beareth them as a burden whereof he desireth to be eased Esay 1.24 as a servitude whereof he desireth to be freed Esay 43.24 as a pain not inferiour to that of a travelling woman and albeit he bite in his pains as it were for a time yet hear him what he saith Esay 42.14 I have long time holden my peace I have been still and refrained my self now will I cry like a travailing woman I will destroy and devour at once and the people shall be gathered against them God can bring in his armies at his pleasure for all creatures are at his beck and check If he do but look out at the windows of heaven and cry Who is on my side who all creatures in heaven and earth will presently present their service he never need want a weapon to chastise his rebels Câ— Pempei If he but stamp with his foot as that proud Roman said he can have men enough How ready are the Assyrians here to be the rod in his hand When they shall bind themselves in their two furrowes i. e. I will bring their enemies upon them and they shall yoke them like oxen that are yoked to plow yea they shall bring them into such servitude that they shall make them do double work plow in their two furrows be they never so weary of doing one The enemies shall not be moved to pity the poor Israelites when tired with hard labour but shall make them plow like beasts giving them no rest till they have even wearied and worn them out This is Polanus his interpretation who further admonisheth us as oft as we behold or think upon the yoking of oxen for the plow Polan in loc that wee likewise bethink us of the miserable condition of such poor Christians as are slaves to Turks and Tartats and other enemies who binde them indeed in their two furrows It is not so long since here amongst us diverse of Gods dear servants were driven from Ciceter and other places taken by the enemy naked and barefoot as the Egyptians were by the Assyrians Esay 20.4 thorow thick and thin to Oxford-Gaole c. where by the cruelty of their keepers many of them lost their precious lives to the incredible grief of their dear relations Neither can I here passe by Tillies cruelty at Magdeburgh in Germany where after twenty thousand persons at least put to the sword and the Town burned down his souldiers committed all manner of ravages Mr. Clark in the life of the K. of Swed all the countrey over Ladies Gentlewomen and others like beasts they yoaked and coupled together leading them into the woods to ravish them and such as resisted they stripped naked whipt them cropt their ears and so sent them home again The Irish cruelties unnameable might here be instanced O quam duram O quam tristem serviunt illi servitutem See Mr. Clarks relation The words may be read They shall binde them together Verse 11. And Ephraim is an heifer that is taught sc With the Ox-goad which hath its name from teaching Judg. 3.31 because therewith Oxen are taught to plow Malmad saith R. David Ephraim was a bullock unaccustomed to the yoak Jer. 31.18 but God brought her to it and taught her though at first a backsliding heifer chap. 4.16 see the the Note there taught her as Gedeon taught the men of Succoth with briers and thorns of the wildernesse so that they paid dear for their learning Judg. 8.16 But Ephraim though taught it loveth not plowing work because hard and hungry She loveth rather to tread out the corn where she may dance and frisk in the loft straw without either yoak or muzzle Deut. 25.4 As we thresh so it was their manner to tread out their hard corn with the feet of beasts or by them to draw Wains over it and so get it out of the husk Now this was fair and free work and Ephraim delighted in it the rather because she might feed all the while at pleasure whereas those heifers that plowed wrought hard all day and in all weathers without any refreshment It is an ill signe when men must pick and choose their work this they will do for God but not that A dispensatory conscience is a naughty conscience neither doth he Gods will but his own that doth no more or no other then himself will Such holy-day-servants such retainers God careth not for Every one can swim in a warm Bath and every bird will sing in a summers day Iudas will bear the crosse so he may bear the bag And those carnall Capernaites follow Christ whiles he feeds them as children will say their prayers so they may have their breakfast But Abraham will forsake all to follow God though he knew not whither yea though God seemed to go crosse-wayes as when he promised him a land slowing wich milk and honey and yet as soon as he came there he found famine Gen. 12.1 10. So when he promised him seed as the stars yet kept him without child for twenty years after and after that hee must kill him too Gen. 22. So Iob will trust in a killing God Ionah calls upon him out of the deep David keeps his statutes when God had in some degree forsaken him Psal 119.8 and behaved himself wisely in a perfect way though God was not yet come unto him Psal 101.2 This is the triall of a Christian to do difficult duties upon little or no incouragement to wrestle as Jacob did in the night and alone and when God was leaving him and upon one leg c. This is work-man-like The staff-rings were to continue upon the Ark the Kohathites shoulders felt wherefore and so long God helped them to carry it But when they once fell to carting it for their own ease 1 Chro. 15.26 as the Philistines had done 1 Sam. 6. God made a dismall breach upon them 2 Sam. 6. and David was very sensible of it when he came up the second time to fetch the Ark 1 Chron. 15.12 13. but I passed over upon her fair neck God will make her both bear and draw though she were grown delicate and tender with long prosperity her good and fair and fat neck not galled or brawned with the yoak which now she made dainty of yet He would bring her to it though he were by her untractablenesse forced to sit upon her neck and make her more towardly to the yoak as the manner of plowmen was in that case I will make Ephraim to ride Or as the Vulgar hath it I will ride him and rule him though he kick and lay about him never so much though he champ upon the bridle and stamp with his feet c. I le master him and make him more serviceable or at least lesse insolent See this fulfilled Jer. 31.18 19. where Ephraim is brought in seeing his need of mercy in the sense of misery Iudah shall plow and Iacob
commandeth but the Gospel helpeth God by his spirit assisting and further accepting pence for pounds the will for the work the desire for the deed done c. and laying meate before us meate that the world knowes not of hidden Manna the convivium juge of a good conscience c. Vers 5. He shall not return unto the land of Egypt That is he needs not run to Egypt for help as King Hosea did nor to the Assyrian to whom they were tributaries from the time of Menahem for they wanted nothing and less should have wanted if they would have been ruled by me but they refused to return He was not to have returned to the land of Egypt or of the Assyrian who is his king so some read the text Others sense it thus When I threaten them with the Assyrian they think to shift and shelter themselves in Egypt but I shall keep them thence or find and ferret them out there God knowes how to cross wicked men of their will to spoyle their plots Egypt shall prove no better then a broken reed running into the hand of him that leaneth on it 2 King 18.21 The Egyptian was ever an enemy to Israel and though for his own ends he gave goodly words and seem reconciled yet such Reconciliations are but vulpinae amicitiae But were he never so fast a friend yet sin-guilty Israel shall not have their an Asylum nec stabile stabulum see Chap 9.3 with the Note because the desire of the wicked shall perish Psal 112.10 They take counsell together but it shall come to nought they speak the word but it shall not stand Esay 8.10 Confer Esay 30.1.2 and 31.1.2.3 Prov. 21.38 but the Assyrian shall be his king Will they nill they they shall be carried captive to Assyria and sith they will needs be crossing of God he will cross them much more he will walk contrary to those that walk contrary to him Lev. 26.21 and be as froward as they for the hearts of them Psal 18.26 They will not return to me saith the Lord they shall not therefore return to Egypt they will not submit to my scepter they shall therefore have the Assyrian for their King that proud cruel stout-hearted Prince Isay 10.5.7.12 who will tyrannise over their bodies and over their cattle at their pleasure so that they shall be in great distress Neh. 9.37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they refused to return Heb. they disdained to do it scorned the motion slighted the messenger Sen in Agamem Plus est a viâ—s se revocaesse quà m vitia ipsa necivisse Amb. in Psal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By their sins they had run from God by repentance they should have returned unto him and then the amends had been well-nigh made for Quem poenitet peccasse paenè est innocens the penitent is in almost as good a case as the innocent Ambrose saith he is in a better But for these men to all other their sins to add obstinacie and impenitencie as Herod to all his former evils did the death of the Baptist this was to heap up wrath against the day of wrath Rom. 2.5 The word here rendred refused is by the Seventy turned They would not That therefore thy returned not to God it was the fault of their will True it is they had no power to turn themselves but the cause of that inability too was in themselves They therefore neither could nor would return and both by their own fault and folly Vers 6. And the sword shall abide on his cities Heb. shall keep residence or rush upon his cities It can do no less it cannot return into the scabbard rest or be still till the Lord who put it into commission call back againe his commission Jer. 47.6.7 It is a dreadfull thing when the sword abideth on a people as in Germany that stage of warr Ireland still a land of divine ire c. England hath some Halcyons at present incredibili celeritate temporis brevitate à Pompeio confectum Aug de Civ Dei Mr. Burr praise be given to God and let every good man pray with David scatter thou the people that delight in warr Psal 68.30 The Piraâ—s warr was dispatcht by Pompey with incredible swiftness to his eternall commendation And we have cause to bless God saith a countryman of ours that God hath raised up instruments for us who have hazarded the shortening of their own lives for the shortning of the warr who have done their worke of late as if they had took it by the great c. And the same Author observeth that it is a sad thing for the sword to be in the field but for the sword to be in the cities it is much more sad and he instanceth in JerusaleÌ„ out of Josephus Jos de bell Jud l. 7. c. 7. where the number of the slaine was eleven hundred thousand We may further instance in that unhappy city of Magdeburg in Germany where so much cruelty was exercised first by Charles the fift much regrated by him at last in his retired life taking account of his actions since that in our memory by Mounsier Tilly who like a bloody villain put to the sword there twenty thousand persons at least of all ranks ages and sexes Mr. Clark life of K. of swed 23. that great city also he burned down utterly turning it into cinders excepting an hundred nine thirty houses c. The like immanity was exercised by the Popes champions upon the poor Protestants at Angrogue in France where they killed and burned without mercy but could never set fire upon the two temples there nor upon the Ministers house Act and Mone 880. which remained whole the houses round about being all consumed with fire and shall consume his branches and devour thèm His branches or his villages which are as branches of the greater cities The trees of America but especially of Brasile are so huge that it is reported of them Abbbots Geog. p. 271. that severall families have lived in several armes or branches of one tree to such a number as are in some petty village or parish here The greater cities are as the body or-root of a tree the villages as the branches The scripture oft calleth them mother and daughters as Heshborn and all her daughters That is villages Num. 21.25 as the Chalde there explaineth it See Ezech. 10.44.45.46.48.53 hence we read of a citieand mother in Isracl 2 Sam. 20.19 Branches also are called daughters of the trees they grow from Gen. 44.23 The word here rendred branches is by some rendred Barres by others Diviners or Liers as the word here used is interpreted Jer. 50.36 A sword is upon the liars or diviners and they shall dote potest Augur Augurem videre nou ridere saith Tully of such diviners that is Can they one looke upon another and not laugh considering how they gull people with their lies and fopperies The sword
and pray alwayes saith our Saviour that ye may be accounted worthy to escape all these things that shall come to passe and to stand before the Son of man Luke 21.36 with 25 Something God will yeeld to the prayers of his people when he seemeth most bitterly bent and unchangeably resolved against them Matth. 24.20 and when the tribulation is so great that it is not likely that any flesh shall be saved vers 21 22. Prayer saith One is the best lever at a dead lift provided that it be the prayer of faith for Mercy is the Mother Faith the Midwife of deliverances Hence it followeth for in mounth Zion and in Jerusalem where the pure word of God was preached Esay 2.3 and mens hearts purified by faith Acts 15.9 shall be deliverance from all evils and enemies Psalm 76.3 There brake he the arrows of the bowe the shield and the sword and the battle Selah There where In Salem in Zion verse 2. where Gods people were praying This Moab knew and therefore more feared a praying people then a numerous army Numb 22.3 This the Queen Mother of Scotland knew and therefore said that she feared-more the fasting and prayers of Iohn Knox and his disciples then an army of twenty thousand men Spec. bell sacri Let Gods suppliants but call upon him in the day of their trouble and he will deliver them that they may glorifie him Psal 50 15. He will deliver them yea and honour them with long life will he satisfie them and shew them his salvation Psalm 91.16 Holy Merlin Chaplain to the Admirall of France at the Parisian Massacre had the performance of this promise among many others For understanding the danger they were all in he prayed in the Admirals chamber and by his command a little before the Murtherers brake in and by a singular providence escaped into an Hay-mow Epitom hist Gullick where he lay hid for a fortnight and was miraculously fed by a hen that cam daily and laid an egge hard by him as the Lord hath said and Gods suppliants have stedfastly beleeved and do therefore put his promises in suit In the want of other Rhetorike let Christians in their prayers burden God with what he hath said sue him upon his own bond urge this with repetition Lord thou hast promised thou hast promised and they shall finde that he cannot deny himself and he can as soon deny himself as his promises His covenant he will not break nor alter the thing that is gone out of his lips Psal 89.34 and in the remnant whom God shall call Those holy brethren that shall partake of the heavenly calling to glory and vertue Heb. 3.1 whether they be Jewes or Gentiles Faithfull is he that calleth them who also will do it 1 Thess 5.24 And although they are but a remnant which is but a small to the whole piece an hand-full to an house-full a fold to a field a little little flock Luke 12.32 yet being the caled of Jesus Christ Rom. 1.6 and such as call upon him in truth they are not onely his called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but chosen and faithfull Revel 17.24 They are also heirs of that promise Mic. 5.7 which shall be fully made good to them that as for their propagation this remnant of Iacob shall be in the middest of many people as a dew from lehovah the dew is ingendred and distilled from the Lord immediatly so for their growth and increase they shall be as the showers upon the grasse as the sprouting up of grasse and herbs in the wildernesse that tarrieth not for man nor waiteth for the sonnes of men to come with watering-pots to nourish them as herbs in gardens do but these have showers from heaven that give the increase CHAP. III. Verse 1. FOr behold in those dayes and in that time In is diâ—bus illis ipsis in hoc tempore ipso In those very self-same dayes and in that self-same time sc In the time of the Messias in the dayes of the Gospel when God shall deliver Jerusalem and call the remnant of Gentiles and so bring again the captivity of Judah and Jerusalem of the whole Jsrael of God preaching liberty to the captives Esay 61.1 and proclayming the everlasting Jubilee Joh. 8.36 In those happy dayes I say Jer. 23.5 6. Wo to the wicked enemies of the Church it shall go ill with them They are sure to be broken with a rod of iron to be dashed in pieces like a potters vessell Psal 2.9 dashed against Christ the King who as He is Pierum rupes a Rock of refuge to his people such as was that to Moses Exod. 33.22 Sic Val. Max de tribunali L. Cassij so He is Reorum scopulus a Rock of revenge to Persecutours to split them to pieces such a rock as that out of which fire arose Judg. 6.21 the fire of Gods jealousie Zach. 1.14 which burneth unto the lowest hell Deut. 32.22 Let them therefore have grace as the Apostle from this ground adviseth Heb. 12.28 29. Let them at least have so much wit for themselves as Pilats wife had in a dream to take heed of having any thing to do with just men Let them do as Tertullian counselled Scpula Si non nobis tibi si non tibi Carthaginiparcas God will reduce the captivity of Judah and Jerusalem which shall be as a cup of poyson to all the people round about as a burdensome stone as an harth of fire Zech. 12.2 3 6. See the Notes there Their destruction must needs go along with the Saints salvation Philip. 1.28 29. Esay 8.9 Prov. 11.8 The Jew-Doctours collect from this and other like places in the Prophets that when the Messias commeth he shall recollect the Jewes into the land of Canaan where they shall get the better of their enemies and have a most flourishing Common-wealth and glorious Church For this they daily expect the visible appearance of the Messias Buxtorf Synag Jud. cap. 13. Sanbed c. 11. oft throwing open their windowes to behold and crying altogether to God Let thy kingdom come let it come quickly even in our dayes quickly quickly quickly That he stayes so long is for our sins say they which are many See the Notes on Zach. 14.2 3. Verse 1. I will also gather all nations that are adverse to my Church that I may have my peniworths of them and do execution upon them with ease troubling those troublers of his Israel 2 Thess 1.6 licet videantur plures potiores as he dealt by Jehosaphats enemies 2 Chron. 20. and leaving them no more place to escape then those have who are environed in a valley by a potent enemy who hath gotten them into a pound as the proverb is And this God will do in the valley of Jehosaphat a valey saith Lyra Adrichomius and Montanus betwixt Jerusalem and Mount Olivet in the very view of the Church that the righteous may rejoyce when he seeth
for spending thirteen yeares in building his house and planting those paradises about it Eccle. 2.5 and the people of Syria shall go into captivity unto Kir A place of Media Strabo l. 17. called by other Authors Cyrrha or as others think Cyrene in Egypt or Afrrica This was fulfilled 50. yeares after by Tiglath Pileser saith the Lord who spake the word and it was done Psal 33.9 and 148.5 And what wonder when his Fiat onely made the world and he can as easily unmake it if he please Verse 6. For three transgressions See the Note on ver 3. of Gaza One of the five chief cities or Satrapies of the Philistines an ancient name Lib. 1. de situ erb cap. 11. Gen. 10.19 Deut. 2.23 1 Sam. 6.17 and not so first called by Cambyses making it his Magazine when he marched against Egypt as Mela would perswade us I will not turn away Or I will not convert them as some render it so verse 2.9 c. i. e. non reducam ad misericordiam suam I will shew them no mercy but they shall have an evill an only evill Ezek. 7.5 without mixture of mercy This is punishment enough because they carried away captive the whole captivity This cruely God singleth out as before as a singular sin that shall be surely punished Now that is called a whole or perfect deportation when none escapeth but all of all sorts sexes and sizes are carried away as by a sweeping raine or universall deluge Jer 13.19 Judab shall be carried away captive all of it it shall be wholy carried away captive Whether this were Judah or Israel that was so inhumanely dealt with by the Philistines we find not Something like it we read 2 Chron. 21.16 17. Ioel. 3.6 See the Note there to deliver them up to Edom Or to shut them up in Edom their most inveterate deadly enemy to whom the Philistines delivered or sold them on this condition or bargaine that they should hold them there in perpetuall and irrevocable slavery Verse 7. But I will send a fire i. e. an enemy saith Drusius which as a fire shall consume all This was fulfilled by Vzziah 2 Chron. 26.6 whence it was afterward called Gaza which is desart Act. 8.26 which shall devour the palaces thereof built likely in the blood of the poor afflicted and having sinne at the bottome which blew up all at length as the voyce from heaven said to Phocas Cedren hist pag. 543. who likewise laid his foundation in blood See the Note on verse 4. Verse 8. And I will cut off the inhabitant from Ashed These other foure Satrapies of the Philistines Gath is not mentioned because haply Time had now triumphed over it so that it lived by fame only were the worse likely and fared the worse for Gaza's ill neighbourhood like as Hamath did for Damascus Zech. 9.2 and I will turn mine hand Not in mercy as Zech. 13.7 but for further miscief I will have a double blow at Ekron where Beelzebub the Grandiabolo is worshipped Iterabo plagam and when I have done with the rest I will begin againe with Ekron Acheronta movebo and the remnant of the Philistines This is dreadfull but due to them and just upon them for their savage dealing with Israel verse 6. This was fulfilled by Hezekiah conquering all that countrey 2 King 18.8 See Iosephus lib. 9. cap. 13. Verse 9. For three transgressions of Tyrus That crown of the sea Esay 23.8 mediâ insuperabilis undâ till Alexanders time who joyned it to Continent and afterwards ruined it Charged it is here as those before 1. with incurable obstinacy 2. with extreame cruelty because they delivered up the whole captivity which either themselves had taken or that had fled to them for refuge in some common calamity but were betrayed by them into the hands of their bitterest enemies See verse 6. and acknowledge the truth of that divine proverb The tender mercies of the wicked are cruel they help their clients no otherwise then the wolfe in the fable helped the sheep of his cough by sucking his blood and have not remembred the brotherly covenant that passed of old betwixt David Solomon and Hiram their king Or rather that between Jacob and Esau and their respective posterity which the Tyrians should have promoted by labouring a reconciliation betwixt these dissenting brethren but they contrariwise blew up the coales and rather stirred up more strife then stinted it They called not to mind what unity and amity ought to be between people so neer allyed and what good offices they should therefore have done for them Protinus indigni fraternum rumpere foedus Horat. Thou shalt not abhorr an Edomite for he is thy brother This is Gods argument to Israel Deut. 23.8 Should not the Tyrians have said the like to the Edomites and so sought to have pacified them rather then gratified them in their hereditary hatred and deadly feud c. they put themselves amongst those worst of men which given over of God though they know the law how that they which commit such things are worthy of death yet not only do the same but also take pleasure in those that do them Rom. 1. vlt. Verse 10. Therefore I will send a fire upon the walles of Tyrus This was fulfilled shortly after in the warr that Salmanasar waged against the Tyrians whereof see Joseph lib. 9. chap. 14. Or in Nebuchadnezzars warr with them whereof read Ezech. 29.18 Jer. 27.3 and 47.4 Joseph cont Appion lib. 2. Or Alexanders Curt lib. 4. Justin lib. 11. It is good for men to tremble at Gods judgments whiles they hang in the threatenings as Josiah did and not to tempt the Spirit of the Lord as Ananias and Sapphira did Act. 5.9 by putting it to the proof whether he will be dicti sui Dominus as good as his word Verse 11. For three transgressions of Edom c. i. e. of the Edomites the Rabbines understand the Romists those false-brethren the Popes blood-hounds See the parallel made by D. Taylor in his sermon called the Romish Edomite because he did pursue his brother with the sword First when he drove him from house and home for fear of his life which he threatened to take from him Gen. 27. and afterwards came against him returning home-wards with foure hundred cut-throates at his heels Gen. 32.6 8. to smite the mother with the children ver 11. Next in his posterity those sworn swordmen of the devill that denied Gods Israel passage in the wildernesse comming out against him with much people and with a strong hand Num. 20.20 to his great discouragement Num. 21.4 And ever after bote him an aking tooth and waited him a shrewd turn joyning with the enemy and taking all advantages of mischief See 2 Chron. 28.17 Psal 137.7 Obad. 10.11 Malice is commonly hereditary and runs in the blood And as we use to say of Runnet the older it is the stronger and did cast off all pitty
and that because of the disloyalty and treachery that is therein Other mens sinnes are rebellions against God but the saints sins are treacheries because against the covenant Let such therefore look to themselves and walk accurately or they shall be sure to rue it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 5.15 God will be sure to plow his own ground whatsoever becomes of the wast and to weed his own garden though the rest of the world should bee let alone to grow wild His own he will not fail to punish 1. In case of scandall as David 2. For sins unrepented of though not scandalous Oh the bloody wails that God hath left upon the backs of his own dear children for such sins Bastards may scape scot-free but sonnes shall pay for it Ingentia benesicio slagitia supplicia The punishing Angel is bidden begin at Gods Sanctuary Magdeb. Praefat. ad Cent. 5. Ezek. 9. He will be sanctified in all that draw neer unto him Levit. 10.3 Sanctified I say either actively or passively either in the sincerity of mens conversation or in the severity of their visitation at which time his Articles of enquiry will be very strict and criticall against his own professed people who are therefore worse then others and shall therefore speed worse because they ought to be better Verse 3. Can two walk together except they be agreed God permits his people to walk together with him in an humble familiarity but then they must take care that familiarity breed not contempt and that they conceit not that hee will connive at their iniquities or that their holy services will bear them out iâ— any known sinne He is just and jealous of his glory wherein he should be no small loser if he did wink at any besides involuntary sailings and unavoydable infirmities for which there is a pardon of course if sued out If I shall walk with you saith God as a father friend husband you must agree with me consent and conform to me idem velle idem nolle will and nill the same that I do or else I shall walk with you no otherwise then as a severe judge or cruel enemy Levit. 26.24 as a lion with the prey that he hath taken as the fowler with the bird hee hath caught or the hunter with the wild beast he hath gotten into his snare Verse 4. Will a lion roar in the forrest when c. It is said of the Lion that he sets up a double roar Pâ—ut lib. de indust anima first when he descrieth his prey next when he seizeth it Then saith Plutarch he roareth or rather belloweth like a bull that other beasts may come to him and take part with him It is not for nothing that the lion uttereth his voice much lesse that Almighty God thundereth and threatneth by his Prophets your sins without repentance will be your ruine according to those threatnings though you are so sturdy or at least so stupid as to fear them no more then Behemoth doth the iron weapons Jeb 40. which are esteemed by him as strawes or bull-rushes Shall the wrath of a King be as the roaring of a lion Prov. 19.12 and as the messengers of death Prov. 16.14 and shall Gods menaces be slighted will vile men imagine him a God of clouts One that howsoever he speaketh heavie words will not do as he saith intends them no otherwise then in terrorem for fray-bugs Surely they will finde it far otherwise and it must be concluded that being already sentenced either their beds are very soft or their hearts very hard that can sleep securely in so deplorable a condition Surely Gods predictions shall have their accomplishment 1 Sam. 3.19 15.29 Beleeve them therefore Stand in awe and sin not sith he that despiseth the word shall be destroyed but hee that feareth the commandement shall be rewarded Prov. 13.13 See the Note there Will a youg lion cry out of his den q. d. Is it for nothing that God so terribly threatneth Is there not a cause as David said in another case 1 Sam. 17.29 Surely as in the Revelation we never read that heaven opened but some great matter followed so here Hath the Lord spoken it and shall he not do it Never think it Oh think of God as of one not to be thought of as One whose wisdom is his justice whose justice is his power whose power is his Truth and all himself He is the God of Amen Psal 31.6 faithfull and true he can as soon die as lie neither can he be hindered or resisted as Angels men and devils may In the creature there is an essence and a faculty whereby they work as in fire is the substance and the quality of heat Now between these God can separate and so hinder their working as in the Babylonish fire In the Angels there is an essence and an executive power God comes between these oft and hinders them from doing what they would Not so in God who is most simple and entire armed with power irresistible to tame his rebels Every morning doth he bring his judgement to light he faileth not but the unjust knoweth no shame Zeph. 3.5 the fool passeth on and is punished Prov. 22.3 Verse 5. Can a bird fall in a snare upon the earth c Think you that all things are carried here by blind fortune and not by a particular providence as if mundo nullus inesset Rector incertâ— fluerent mortalia casu Will you say of the evils you have suffered in the language of Ashdod 1 Sam. 6.9 1 Cor. 10. It is a chance Is that Heathen-Idol Fortune any thing in the world more then a blasphemie spued out by the devil against the divine providence Can a sparrow fall to the ground or any the least bird into a snare upon the earth without your heavenly Father Matth. 10.29 Birds flying seeme to be at liberty yet are guided by an over-ruling hand They fall sometimes into a gin and do not you thereupon conclude that some fowlers hand is in it Lo you are insnared and insnarled by your enemies and can you not discern that it is the Lord who hath done it Lam. 3.37 38. Act. 17.25 28. Eccles 9.12 For man knoweth not his time nor his chance ver 11. as the fishes that are taken in an evil net and as the birds that are caught in the snare so are the sons of men snared in an evil time when it falleth suddenly but providentially upon them Or shall one take up a snare from the earth c. No wise fowler will take up his nets till he have gotten his prey No more will God withdraw his hand or call off the enemy and the avenger till he have his designe till he hath either reformed or ruined you Verse 6. Shall a trumpet be blowen sc out of a watch-tower in time of war to sound an alarme and to say Hannibal ad portas the enemy is at hand the Philistines are
your God See Esay 21.9 understand Mereury Verse 17. Therefore will cause you Idolatry is a land-desolating sin beyond Damascus and not only so but also beyond Babylon Act. 7 by the way of Damascus by Tiglath Pileser sent for by Ahaz for that purpose Es 8.4 King 15.29 CHAP. VI. Verse 1. In utramv is aurem dorin WOe to them that are at ease in Zion that lye sleeping on both sides and slighting the former menaces as Leviathan doth the iron-weapons Iob. 41.27 that live as if ye were out of the reach of Gods rod and as for all your enemies ye puff at them saying We shall not be moved we shall never be in adversity Psal 10.5 6. To these sleepers in Zion God here sends forth his summons the word Hoi signifieth as well Heus as Vae Ho as Wo Esay 55.1 Zach. 2.6 Ho ho come forth that were quiet and still Zach. 1.11 lulled asleep by Satan or rather cast into a dead lethargy Sampson-like their enemies are upon them and they fast asleep the while Ishbosheth-like they stretch themselves upon their beds of ivory till they lose not their precious lives onely but their immortall souls Security ushereth in destruction those that are at ease in Zion shall be raised by a dreadfull Woe rung in their ears that shall make their hearts fall down and their hairs stand upright In the froth of carnall security and sensuall delights is bred that worm of conscience that never dieth Mar. 9. and here begins to grub and gnaw like as while the Crocodile sleepeth with open mouth the Ichneumon or Indian Rat shoots himself into his bowels after which he never is at ease as having his entrails daily devoured so that one while he will be in the water and anon after on the land till life fails him and trust in the mountain of Samaria Are carnally confident and secure as good David also was when gotten upon his strong mountain Psal 30.6 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag but was soon confuted Thou didst hide thy face and I was troubled The best are apt by rest to contract rust and being full-fed to wax wanton Deut. 32.15 To affect more mundi delicias quam Christi divitias as One saith the worlds dainties then Christs comforts to trust in uncertain riches then to rely upon the living God who giveth them all things richly to enjoy This must be lookt to 1 Tim. 6.17 for it hath a woe hanging at the heels of it Jer. 17.5 6. Psal 52.7 9. which are named chief of the Nations Heb. expressely named declared notified celebrated chief the head or first fruits the head and height Principium id est praecipuum gentium So Amalec is called the first of the Nations Numb 24.20 haply they held themselves so Justin lib. 2. as the Egyptians afterwards boasted much of their Antiquity and the Chinois at this day do of their excellency and perspicuity above other Nations Many wicked ones are of great renown in this world Psal 73.4 6. and stand much upon their titles and termes of honour who yet in the next generation shall be utterly forgotten Psal 109.13 for that their names are not written in heaven Rev. 17.8 and look how much they have glorified themselves and lived deliciously so much torment and ignominy shall be given them Rev. 18.7 To whom the house of Israel came The whole house of Israel viz. the two tribes to Zion the ten to Samaria Vel sacrorum causà vel judiciorum saith Drusius as to places of worship and besies courts of Justice Others sence it thus The house of Israel came unto them that is the Israelites invaded those nations that once held Zion and Samaria and succeeded them therein not by any strength of their own but by Gods mighty hand and out-stretched arm which they ungratefull wretches acknowledge not but came in for themselves so Ribera rendreth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quasi sibi tantum nati se solos esse aliquid as if they were the onely proprietaries the sole owners of all and owed no service to any chief-Lord Such insolency grows from security See Job 21.23 Verse 2. Passe ye unto Calneh and see Take a voyage to and a view of those most famous bordering cities Calneh or Selencia in Mesopotamia on the East whereof see Gen. 10.10 the beginning of Nimrods Kingdom Hamath the great or Antiochia now Aleppo a famous Mart-town on the North. Then go down Southward to Gath of the Philistines which was of all the five satrapies potissima potentissima and is therefore called Metheg-Ammah 2 Sam. 8.1 with 1 Chron. 18.1 because being a town of great strength it was as it were the bridle whereby the whole countrey about was kept in awe It was afterwards known by the name of Diocaesarea Away to these neighbouring cities and see in them as in so many Optick-glasses how much more God hath done for you then for them in every respect the greater is your guilt and the deeper will be your judgement in the end for abuse of these rich mercies of a fertile soil a large Empire c. to security oppression and other detestable vices and villanies be they better then these kingdoms sc of Judah and Israel which were certainly multis nominibus laudatissima very fruitfull and pleasant countries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 8.7 8 9. Numb 14.7 8. whatsoever Strabo spitefully reporteth to the contrary Lib. 7. being therein worse then Rabshakeh Esay 36.17 Or their border greater then your border sc till the Babylonians Syrians and Assyrians took part of your countrey from you and cooped you up cut you short And now that you are so straitned for room doth not the Lord recompense you in multitudes of people Judea was not above 200. miles long and 50. miles broad say Geographers and yet what huge armies brought they into the field Observe then saith the Prophet the great things that God hath done for you above other Nations and walk accordingly or else take lessons out of their losses and damages and know that the case will be your own Aliorum perditio vestra sit cautio Learn by other mens harms to beware Verse 3. Ye that put farre away the evil day Wo to you that would do so if you could that fondly perswade your selves there is no such danger in evil-doing as the Prophets pretend but that all shall be hail and well with you though yee walk in the imagination of your hearts to adde drunkennesse to thirst Deut. 29.19 and to heap up sin as high as heaven Quae longinqua sunt non metuuntur Arist Rhet. l. 2. c. 5. Rev. 18.5 This cursed security and hope of impunity is the source of much wickednesse in the world See Prov. 7.19 20. Matth. 24.48 with the Notes It is a sad thing when men shall say as Ezek. 12.27 The vision that he seeth is for many dayes to come and he prophesieth of the times
choice young men best able to endure thirst a long season shall faint for thirst Heb. shall be over-covered with grief shall be troubled and perplexed shall faint and swoon shall find by experience that all flesh is grasse and the glory thereof as the flower of the field that even the youths shall faint and be weary and the young men shall utterly fall But they that wait upon the Lord shall renew their strength they shall mount up with wings as Eagles they shall run and not be weary and they shall walk and not faint Esa 40.30 31. Verse 14. They that swear by the sin of Samaria i. e. by the calfe set up at Bethel not farre from Samaria This calfe is called the sin or guilt of Samaria Esa 40.6 7. to shew the abomination of it for which cause also Paul cals it sinful sin Rom. 7.13 as not finding for it a worse Epithite and Antichrist for like cause he calleth That man of sin 2 Thess 2 3. to note him Merum scelus saith Beza meerly made up of sin Now to swear by this of Samaria was to deifie it to swear by any thing besides the true God is to forsake him Jer. 5.7 which is an hateful wickednesse Jer. 2.12 13. as in Papists who familiarly swear by their Hee-Saints and She-Saints and so sacrilegiously transferre upon the creature that which pertaineth to God alone and say Thy god O Dan liveth God onely liveth to speak properly 1 Tim. 6.17 but to say that Dan's Deunculus lived being no better then a dumb and dead idol and to sweat by the life of it Spec. Eurâ—p as the Spaniards do now in the pride of their Monarchy by the life of their king this is horrible impiety As for that of Abigail to David 1 Sam. 25.26 Now therefore my Lord as the Lord liveth and as thy soul liveth the former was an oath the latter was not an oath but an asseveration or obtestation onely conjoyned with an oath and the manner of Beersheba liveth that is the formes and rites of worshipping in Beersheba another nest of idolatry Chap. 5.5 and Hos 10.13 as the Chaldee paraphraseth it Durandus hath written the Romish Ritual the way of worship used in that Synagogue of Satan Mercer rendreth it Vivet peregrinatio Beerseba the way or passage of Beerseba liveth Beerseba had an idol and was the way to Dan and Bethel hence this superstitious oath drawn out to the full length By the sin of Samaria by the god of Dan and by the manner of Beersheba like as the great Turk Mahomet promising his souldiers the spoyle of Constantinople for three dayes together if they could win it for confirmation of his oath solemnly swore by the immortal God and by the four hundred Prophets by Mahomet by his fathers soul by his own children Turk hist 345. and by the sword wherewith he was girt faithfully to perform whatsoever he had to them in his proclamation promised even they shall fall and never rise up again Fall fatally ferally irrecoverably as old Eli did when his neck was broken but first his heart The ten tribes for their idolatry and contempt of the word never returned out of captivity From the famine foretold what could follow but irreparable ruine though for a time they might flourish See Prov. 29.1 with the note Of that spiritual famine let us be most impatient and say as Luther did I would not live in Paradise without the word but with it I could make a shift to live in hell it self CHAP. IX Verse 1. I saw the Lord This Seer Chap. 7.12 saw the Lord in a vision for otherwise God is too subtile for sinew or sight to seize upon him We cannot look upon the body of the Sun neither can we see at all without the beams of it so here standing upon the Altar Or firmly set sc to do execution upon that Altar sc that idolatrous Altar at Bethel fore-mentioned and formerly threatned by another Prophet 1 Kin. 13.1.2 The Rabbines say God was seen standing upon that Altar as ready to sacrifice and slay the men of that age whose idolatries and other impieties he could no longer bear with And hence it is haply that he is brought in standing like as Act. 7.55 Jesus at Stevens death was seen standing at the right hand of God where he is usually said to sit Stat ut vindex sedet ut judex And he said sc to the Angel that stood by Zeck 3.7 or to the enemy commissionated by him or to some other creature for they are all his servants Psal 119.91 neither can he want a weapon to tame his rebels with smite the lintel of the door that the posts may shake Smite with a courage as Ezeck 9. Angels give no light blowes Behold the Lord the Lord of Hosts shall lop the bough with terrour and the high ones of stature shall be hewen down and the haughty shall be humbled Esa 10.33 34. And he shal cut down the thickest of the forrests with iron and Lebanon shal fal by a Mighty one that is by an Angel shall he smite to the ground that mighty army which was like a thick wood see Esai 37.36 Psal 78.25 and 89.6 So at our Saviours Resurrection an Angel in despite of the souldiers set to watch rolled away the grave-stone and sat upon it And as a mighty man when he sitteth down shaketh the bench under him so did He shake the earth and for fear of him the Keepers did shake and became as dead men Mat. 28.2 4. Down with this Idol-Temple down with it saith God here even to the ground and cut them in the head al of them cleave them down the middle so that every post may be sure to fall being divided from the top to the bottom and let this act be a signe to them all of what I intend to do to their persons as many of them as by this gate have entred into this Idol-Temple and Altar A deep cut in the head is dangerous and deadly Gen. 3.15 Psal 68.22 and I wil slay the last of them I by mine agents and instruments as afore for it is but one hand and many executioners that God slayes men with Job could discern Gods arrowes in Satans hand and Gods hand on the armes of the Sabaean robbers The sword is bathed in heaven before it is embrewed in mens blood Isai 34.5 The Lord killeth and maketh alive saith holy Hannah 1 Sam. 2.6 He that fleeth of them shall not flee away See chap. 2.14 with the Note and say Behold the severity of God Rom. 11.12 Verse 2. Though they dig into hell c. No starting-hole shall secure them from the wrath of God and rage of the creature set a work by him Hell and destruction are before the Lord Prov 15.11 yea hell is naked before him and destruction hath no covering Job 25.6 He hath a sharp eye and a long hand to pull men out of their
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
to tell them that the best of them were no better then a rabble of rebels against heaven and their chieftains were most in fault though they least liked to hear of it Samaria is a very Poneropolis and Jerusalem is little better they both are even transformed into sinnes image the Prophet here speakes of them as if they were not onely sinfull but sin it self as Tully saith of one Tubulus a Roman Preter that he was so desperately wicked Haraporcorum vel colluvies rabidorum canum Aug. ut ejus nomen non hominis sed vitij esse videreâ—â—r that he passed not for a man but for a Vice so flagitious were his practises or as Austin saith of this present evil world That it is nothing else but a stie of filthy hogs or a kennell of mad dogs Verse 6. Therefore I will make Samaria as an heap of the field i.e. like as when stones are gathered out of a field they are laid together on heaps so I will take course that where Samaria now is there shall be nothing to be seen but heaps of stones and rubbish God is the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thou hast made of a city an heap of a defenced city a ruine a palace of strangers to be no city it shall never be built Esay 25.2 Of Rome it was long since prophesied Tota eris in cineres quasi nunquam Roma faisses O that God would hasten that day Scipio foresaw it and wept sc when he saw Carthage set all on a light fire by himself In the greatnesse of the Turkish Empire are swallowed up many kingdomes and countreys besides all those Churches and places so much spoken of in Scripture the Romans onely excepted yet no doubt for their many and mighty sinnes Time shall triumph over this so great a Monarchy when it shall but then live by fame as others now do Turk hist pref Cedren Jam seges est ubi Troia fuit Though thou build thy walls as high as heaven said the Oracle to wicked Phocas yet sinne that lieth at the foundation will one day over-turn them and as plantings of a vineyard that is it shall be made a place fit for the planting of vines it shall be utterly rased and harased Vni mihi pergamo restant Incola captivo quae bove victor erat Bacchus amat colles A Lapide observeth the fitnesse of the expression here used in that Samaria was scituate on an hill that bore vines and before it was a city it had been a vineyard God threatneth to make it so again and so to stain the pride of all its glory see what a trouble-town sinne is Surely did people but know what it will once cost them and cause to them they durst not but be innocent and I will pour down the stones thereof into the valley that is into a by corner Elapidation is necessary to a vine-yard Esay 5.2 there being no possession that requireth more pains and care as Cato hath observed and I will discover the foundation thereof I will not leave a stone upon a stone nor any foot-step of so stately a city that hath so long time been a cage of unclean birds an Augean stable of abominable idolatries God as he hath loving respects to the places of his servants birth and abode Psal 87.6 Esay 49.16 so he sets the marks of his wrath upon those places where foul sinnes have been perpetrated as upon our Abbeys and Monasteries whose very foundations are laid naked Verse 7. And all the graven images thereof Upon these the jealous God will execute vengeance so to shew his hatred of idolatry The stones of the altars hee will make as chalk-stones that are beaten in sunder the groves and the images shall not stand up Esay 27.9 As for those that worship them and repent not of the works of their hands Rev. 9.20 they shall smart surely for their idolatries as did those of old in the wildernesse and the more ingenuous of their posterity acknowledge at this day that there is no punishment befalleth them Moses Gerand in which there is not still an ounce of that golden calf True it is that the Samaritan superstition which was grosser at first and for which they were carried captive by the Assyrian was afterwards refined by Manasseh a Jew-priest that in Alexanders time made a defection to him and brought many Jews with him but that saved them not from utter destruction and all the hires thereof shall be burnt with fire Her rewards given her by her sweet-hearts Hos 2.5 12. and 9.1 her vowed presents and memories as Papists now call them her monies and donaries shall be set on a light fire God will confute their vain confidences as he did those Popish rebels of Norfolk in Edward the sixths time who brought into the battell the Pix under his canopie and with all his trinkets crosses banners candlesticks memories c. Acts Mon. fol. 1190. which in the end could neither help themselves nor save their friends from the hands of their enemies for she gathered it of the hire of an harlot c. Ill gotten goods thrive not Few harlots are found to be rich Indeed we read of Phryne a notable strumpet that she offered to rebuild the walls of Thebes on condition that this might be engraven on them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alexander pulled them down and Phryne set them up again but it would not be accepted Flora also the Roman harlot was very rich and so is the whore of Babylon at this day by her trading with the merchants of the earth but this will not hold long Rev. 18.10 In one hour shall her judgement come and in one hour so great riches shall come to nothing verse 17. England was wont to be counted and called the Popes Asse for bearing his burdens and his puteus inexhaustus his pit of treasure whence hee drew at pleasure Polydor Virgil was sometime Collectour of his Peter-pence here c. But Henry 8. casheered and cast him out hence depriving him of his harlot-hire And well he had done had he not given occasion to those that came after to complain Possidebant Papistae possident jam Rapistae c. Verse 8. Therefore I will wail and howle Good men are usually more deeply affected with the wretched estate of wicked persons then they themselves are Thus Samuel mourned for Sauls rejection Daniel was astonied and troubled at the import of Nebuchadnezzars dream chap. 4.19 Habakkuks belly trembled Hab. 3.16 and his lips quivered at the consideration of the judgements that were to come upon the Chaldeans Do we so saith Mr. Perkins at other mens smartings I will go stript tà m mente quà m veste renting off my garments and casting them from me as if bereft of my wits Pro demente vel insano quidam accipiunt saith Calvin here See Esay 59.15 with the margent and Esay 20.2 I will make a wailing like the dragons which sucking
where the Empire of the world was won and lost in one day called Nicatorium by Alexander the great as a constant trophee of that famous victory he there gat over Darius As she is highest in the favour of God so she shall be highest in her self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strabo and her enemies shall be found liars unto her Her hand shall be lifted up and fall very heavily upon her adversaries if not sooner yet at utmost at the Resurrection the upright shall have dominion over them in that morning Psal 49.14 the Church shall shine as the Sun in his strength when her enemies shall be in that place that is fittest for them even the lowest place the footstoole of Christ Meane-while she conquereth thâ—n when she is conquered as Christ overcame as well by patience as by power and is sure not to be shivered though shaken not to be drowned though dowsed over head and eares in the waters of affliction Niteris incassum Christi submergere navem Fluctuat at nunquam mergitur illa ratis That ship may be tossed saith One not shipwrackt whereof Christ is the Pilot the scripture the Compasse the promise the tacklings hope the Anchour faith the cable the holy Ghost the windâ— and holy affections the sailes filled with heavenly graces Such a soul sailes safely and will neither fall upon the soft sands of presumption nor hard rocks of despaire Verse 10. And it shall come to passe in that day Viz. of Christs power and kingdome Psa 110.3 The word day here signifies non spatium diurnum sed diuturnum ac à Deo destinatum saith Danaeus not the space of 24. houres but a long time yet certain and set by God that I will cut off thy horses out of thee for the which thou hast been trading with Egypt and in which thou trustest more then in me Some trust in horses and some in charrets c. I will therefore cut off both I will take away thine earthly idol and that in much mercy to thee that in quietnesse and confidence may be thy strength Esay 30.15 and ver 7. your strength is to sit stil or your Egypt is to sit stil q. d. by sitting still you shall have an Egypt the same word Rahab signifieth strength and Egypt by being without their horses you shall do better then when you had them and thought your selves simply the better or safer for them See Zach. 9.10 and I will destroy thy charets That other prop and supposed help I will pull from thee that thou maist not trust to such uncertainties that cannot save but in the living God who giveth us all things richly to enioy 1 Tim. 6.17 Trust is Gods jewel and of all things he cannot endure to be robbed of it or wronged in it by creature confidence for it giveth him the soveraignty Judg. 9.15 and sets the crown on his head and the contrary Verse 11. And I will cut off the cities of thy land thy fenced cities and places of strength for like reason as before that thou maist look upon my name alone as a strong tower and thereto run and be safe Prov. 18.10 that thou maist hover and cover under my wings Psa 91.1 2. and there hold thee as secure as in a tower of brasse or town of warre Blessed be the Lord saith David who could not be safe in Keilah that had gates and barres for he hath shewed me his marvellous loving kindnesse as in a strong city Psal 31.21 The tower of Shechem saved not those that ran to it Judg. 9. The strong-hold of Zion could not secure the Jehusites that in the height of their pride scorned David and his host that laid siege to it 2 Sam. 5.6 7. Belshazzar and his Babylonians bare themselves so bold upon the strength of their city and provision laid in for 20. yeares if need were as Xenophon testifieth that they reproached the Persians that besieged them and derided their attempts as to no purpose yet were shortly after made a prey to the enemy Arimazes having gaâ—ison'd a very strong and steep rock in the Sogdian countrey with 30000. Plut in Alex. Curt. lib. 7. men sent to Alexander the great who demanded it to know whether he could fly or not But the next day he was taken together with his strong hold and nâ—â—â—ed to a crosse God delights to confute men in their confidences that those that are his may run to the Rock of ages Isa 26.4 to that Arx roboris of his holy Name which alone is impregnable inexpugnable The Spaniards called their Navy in 88. the Invincible Armado but it proved otherwise and that upon Saint James his day whom they count their Patrone their Tutelary-Saint It is not unlawfull to have cityes and strong-holds c. but to confide in them by rising up to a corky frothy hope when we have them or to sit down in a faithlesse sullen discontent and despondency when we want them this is to make flesh our arme and so to incurr that heavy curse Ier. 17.5 God will cut off all occasions of so doing from those whom he loveth as here he promiseth and as accordingly he performed to this people after their return from Babylon and especially a little before the comming of Christ in the flesh when they were reduced by Pompey into a province of the Roman Empire Verse 12. And I will cut off witch-crafts c. As before God had pâ—omised to take away such things as in themselves are not evill but only by our abuse so here he will also remove from his people things simply evill and unlawfull such as are witch-crafts idolatry c. that he may make way for mercy which he is ready to give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fascino were they but fit to receive it The word here rendred witchcrafts hath the signification of changing or turning and is used for unlawful divelish arts and Artisans It is also applyed to false teachers and their juglings Gal. 3.1 Rev. 18.23 See a like promise Zech. 13.2 with the Note there See Mal. 3.5 with the Note and thou shalt have no more sooth-sayers Or starr-gazers Fuller Misc lib. 1. cap. 16. diviners fortune-tellers One derivation of the word clepeth them Nebulones or Knaves as those that undertake to foretell future things ex nebulis by the clouds planets starrs by calculating nativities and the like unlawfull practises of Judiciary Astrologie Necromancie Pyromancie Oneiromancie Aruspicie Sorâ—ilegie and other diabolicall Arts of that nature The Ephesians were much addicted to such wicked practises hence the proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the black art The Samaritans also Act. 8. And hence that malicious slander of the Jewes Say we not well that thou art a Samaritan that is one that dealeth with the devil for otherwise they knew that Christ was no Samaritan but a Galilean as they called him in scorn Joh. 8.48 in truth a Bethlehemite as verse 2. The
bulimy an appetitus caninus a weakenesie of the disgestive faculty so that thy meate feeds thee not the staffe of it being also broken by God the nutritive property of it being taken away See the Note on Hag. 1.6 and thy casting down shall be in the middest of thee Thou shalt be laid low enough by civill and intestine discords which as a fire feedeth upon the people Es 9.19 no man shall spare his brother Or like as an hungry man snatcheth on the right haud and eateth on the left hand and yet is not satisfied ver 20. till thine unnaturall convulsions end in a deadly consumption and thou shalt take hold but shalt not deliver Thou shalt catch up thy children thy jewels c. and think to secure them from the enemy but shalt not be able Of this misery we had over-wofull experience in our late unnaturall garboiles and that which thou delivsrest will I give up to the sword Other judgements forerun the sword which when they will not do the sword will then contemne the rod Ezek. 21.10 that is it will set at naught whatever the rod hath done and come furbished and sharpened for the slaughter Verse 15. Thou shalt sow but thou shalt not reape This had been long since threatened by Moses Deut. 28.38 39 40. and was now above 700. yeares after to receive its accomplishment in this people There is an infallibility in all the menaces of Gods mouth Men are apt to think that they were uttered in terrorem only and to put them off as those in the Gospel did with a God forbid Whe knowes if the Lord will deale with us according to all his wondrons workes that this evil may passe from us Ier. 21.2 But what saith the Prophet Zephany Zeph. 3.5 The just Lord is in the middest thereof he will not do iniquity every morning doth he bring his judgement to light be faileth not but the unjust knoweth no shame sin hath woaded such an impudency in his face that he shuns no sin dreads no danger Verse 16. For the statutes of Omri are kept Subest verbis hisce sarcesmus Here the Prophet taunteth them for their Idolatry and telleth them plainely what will be the issue of it q. d. You think you deale wifely and take a safe course for your selves that together with Ephraim you are joyned to idols and have such great names as Omri and Ahab to countenance you therein Omri's statutes can be observed when mine lie neglected Haec tibi pro vili sub pedibusque jacent Ovid The workes of the house of Ahab that Non-such can be imitated and their counsels embraced when my work lies undone and my counsell is rejected Luk. 7.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanè benè Ful wel ye reject the commandement of God being ingrati gratiae Dei as Ambrose speaketh that ye may keep your own tradition Mar. 7.9 And do not the Papists even the very same at this day The Popes Canons are kept exactly and all the rites of the Church of Rome they walk in the track of the Trent-conventicle and hold it worse to deface an Idoll then to kill a man to eate flesh or egges on a fasting day then to commit incest to work on a holy day then to break the sabbath Ther 's no command of the morall law but they can dispense with it but none of their ceremoniall lawes Let God say they profanely look to the breach of his own law we will look to ours that I should make thee a desolations Luther here observeth that oppression and other violations of the second table God usually punisheth with war famine and pestilence but breaches of the first table and especially idolatry with utter desolation This is a land-destroying sin Ier. 22.7 8 9. therefore ye shal beare the reproach of my people that is of such as had been my people if you could have held you so but you are now loammi dispriviledged Or that which I threatened in the law long since to bring upon you if ye carried not your selves as my people or that which you deserved for having profaned the name and title of being my people Ezek. 36.20 23. Rom. 2.24 with Luk. 12.47 CHAP. VII Verse I. WOe is me for I am as when they have gathered the summer-fruits Allai li Alasse for me This last sermon of his the Prophet begins with a patheticall quiritation bewailing his own unhappinesse in the little good successe of his ministery Mirifice autem nostris temporibus hic sermo convenit saith Gualther This discourse suites well with these times wherein we may justly cry out with the Prophet Esay Who hath beleeved our report And againe O my leanenesse my leanenesse woe is me for there is only as the shaking of an olive-tree and as the gleaning grapes when the vintage is done Esai 24.13 16. Hei mihi quà m pingui macer est mihi taurus in arvo Though he had worne himself to a very sceleton in the Lords work yet had he laboured in vaine Israel was not gathered chap. 49.4 5. and hence his wofull complaint The like we read of Elias 1 King 19.10 where he bitterly bewailes his alonenesse So did Aâ—hanasius in his age and Basil in his Fasciculus temporum Anno 884. cryes out for the paucity of good people Heu heu Domine Deus Alasse Lord how few appeare to be on thy side Apparent rari nantes in gurgite vasto Virgil. And Gualther complaines that the Anabaptists in Germany urged this as chief argument to draw people from communion with our churches In loc that there was so little good done by preaching and so few soules converted Hence some ministers despond and are ready to kick up all Latimer tells of one who gave this answer why he left off preaching because he saw he did no good This saith Latimer is a naughty a very naughty answer A grief it will be and fit it should be piety to God and pitty to men calls for it Christ wept over Ierusalem Paul had great heavinesse and continuall sorrow in his heart not inferiour to that of a woman in travel for his contumacious countreymen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 9.2 neither could he speak of those lewd losels at Philippi with dry eyes Philip 3.18 But an utter discouragement it should not be sith our reward is with God howsoever Esay 49.5 and perhaps a larger because we have wrought with so little encouragement we have plowed when others have only trod out the corn Hos 10.91 they trod and fed together when as those that plow have no refreshing till the work be done Certaine it is that God will reward his faithfull servants secundum laborem non secundum proventum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to their paines taken in the ministery and not according to their peoples profiting There is no cluster to eate None to speak of hedge-fruit there is great store wild-grapes not a
done by God not by Fate or Fortune or any necessity of Nature that states and kingdoms must have their times and their turnes their rise and their ruine as Politicians dote Osorius'de Nobil l. 3. Ver. 7. And it shall come to pass that all they â—hat look upon thee shall flee from thee Thou shalt be a very Magor-missabib a terrour to all that are round about thee so that they shall decline thee and stand a loof off Resilient à te they shall leape back from thee faith the Vulgar translation as if they had trod upon a snake Vbi simul hominum mores exprimit saith Gualther This is the manner of most people they measure friendship by profit and shamefully forsake those in adversity whom they were wont to follow and fawne upon in prosperity David complaines of such dealing and Ovid and many others And say Niniveh is laid wast which most men held impossible Tempera fuerint nubila solus eris Cum fortuna perâ—t nulius amicus erit and never looked to have seen such a day So Rome was called Aurea and AEterna and the Romans once thought as it is said Dionysius did that the monarchy of the world had been tied unto them with chaines of adamant But God confuted their golden dreames by breaking their Empire and giving up their city six severall times in one hundred thirty nine yeares into the hands of the Barbarians who exercised therein all kind of cruelty Besides that it is observed that Rome since it became Papall was never besieged by any enemy but it was taken The finall ruine of it is daily expected according to that prophecy of St. John Rev. 18.2 Lib. 8. Babylon is fallen is fallen and that other of Sibylla afore recited Tota eris in cineres quasi nunquam Roma fuisses Who will bemoane her Heb. Who will move his lips for her Some perhaps will shake his head or shoot his bolt at her but none open his mouth to bemone her It was the just hand of God to set off all hearts and shut up all mouthes from her that had been so unreasonably mercilesse and hard-hearted Iam. 2.13 Whence shall I seek comforters for thee q.d. So odious thou art that none will do thee that good office or if they would so calamitous thou art that no comsort will fasten For as to sore eyes the gentleft medicine is troublesome so is comsort ministred to such as are in an hopelesse condition The care that tasteth words as the mouth doth meat is at such a time imbittred and out of tast Ver. 8. Art thou better then populous No Heb. No Amon a great corn-countrey and therefore populous Amon i.e. Nu. tritia Alma mater for where victuall and good trading is to be had thither people will repaire apace No that is Alexandria was the nurfing mother of Egypt and Egypt was called the worlds barn or storehouse horreum unde hauriatur Gen. 42.1 It is called Ier. 46.25 Amon de No and Ezek. 30.11 Hamon No and Verse 14.16 No without any addition This was the old name of this city before it was destroyed by Nebuchadnezzar to whom God had given Egypt as his pay for his paines in taking Tyre It was reedified by Alexander the great and he called it after his own name Alexandria Amon it was called for the reasons above-given Though there be that sech that name of it from Ham the son of Noah Theodoret will have it so called from Iupiter Hammon whose sonne Lib. 2 p. 51. Pausan Lib. 3. Lib. de Isid et Osirid Alexander desired to be held and from whom the Egyptian husbandmen were called Ammonii and their arable Ammonia as Herodotus writeth Plutarch also telleth us that the Africans worship an unknowne God by the name of Amon that is in their language Heus tu quis es This city therefore is called No Amon probably to distinguish it from other cities of the same name as Alexandria Egypti Caesarea Philippi Augusta Vindelicorum c. Iosephus saith that it abounded in people Lib. 2. de bell Iud. Gap 16. and wealth being little lesse then Hierusalem in compasse Thinkest thou now O Niniveh saith God here that thou art in a better or safer condition then this city once was but I am magnum infoelix nil nisi nomen habet Let Niniveh go to Ierusalem Succurrat illud mutato nomine de te Fabula narratur to Shiloh Ier. 7.12 and do as Scipio did when beholding the downfall of Carthage he fore-saw and bewailed the like future destiny of Rome his own countrey That was situate amnng the rivers which is held the best situation for profit pleasure Lib. 17. and strength That had the waters round about it The river Nilus begirt it saith Strabo but could not mott it up from Gods fire See Psal 33.17 Prov. 21.30 with the Note Whose rampart was the sea and her wall was from the sea She had the Egyptian sea on one side and the lake of Mareôtis on the other which the Hebrews called the Sea Verse 9. Ethiopia and Egypt were her strength No was the Metropolis of Egypt and knew no end of her power as bearing rule over Ethiopia the strong and Egypt the infinite some read this text and as having all the rest of the peoples inhabiting Afrike and Lybia for her confederates Chus Valida et Egyptij infiniti Drusius See Ier. 46.9 where the Prophet speaketh of such People as brought aide to Egypt against the Caldees but were foiled and worsted Of the huge armies that Ethiopia was able to raise see 2 Chron. 14.9 and 16.8 Egypt for her strength was called Rahab Psal 87.4 and 89.11 that is mighty and proud Put and Lubim were thy helpers By Put Hierome understandeth Africa which was over anent Alexandria the sea between a wast continent thrice as big as Europe and by Lubim Lybia a considerable part of that continent somtimes put for the whole These would have been helpers to No but could not because over-powred by Nebuchadnezzar sent against them by God Leagues entred into with wicked men profit not those whom God will punish The Grecian Churches Anno 1438. being afraid of the Turks sent and subjected themselves to the Bishop of Rome that they might have the help of the Latine Churches but shortly after they were destroyed and their Empire subdued and swallowed up in the Turkish greatnesse It is gathered by some out of Revel 16.14 15 16. that the Pope and his adherents shall towards the end of the world for the restoring of his decayed authority call in the help not onely of Popish Princes but of forraign States out of Asia Africa and America to suppresse the heretikes as they call us and to root out Religion but with evil successe for they shall associate themselves onely to be broken in pieces Esay 8.9 these Auxiliaries shall speed no better then those subsidiarie Syrians did 2 Sam. 10.18 19.
promise yea to give oath and now thy truth bindeth thee to performe All thy pathes to thy people now are mercy and truth Psal 25.10 not mercy onely but mercy and truth not by a providence onely but by vertue of a promise ratified with an oath This is sweet indeed this deserves a Selah to be set to it thou didst cleave the earth with rivers Exod. 17.6 Psal 78.15 16. Deut. 8.15 Neh. 9.15 This cleaving the hard Rock and setting it abroach this turning of the flint into a fountain Psal 114.8 was a work of Omnipotency and is therefore so much celebrated It maketh much to the miracle that the earth was cleft with rivers this importeth both the plenty and the perennity thereof for the Rock that is the river out of the rock followed them 1 Cor. 10.4 lest in that dry and barren wildernesse they should perish for want of water The same God also who had given his people petram aquatilem gave them pluviam escatilem Tertul. de patientia as Tertullian phraseth it Manna from heaven Quails in great abundance and never was Prince better served in his greatest pomp He also defended them from the fiery serpents and delivered them from a thousand other deaths and dangers all which mercies are here implied though one onely be instanced and all to ascertain the Saints how much God setteth by them and what he will yet do for them as occasion requireth As he made the world at first that he might communicate and impart himself to his Elect so for their sakes doth he still preserve and govern it ordering the worlds disorders by an over-ruling power for his own glory and their eternall good Verse 10. The mountains saw thee and they trembled sc At the promulgation of the Law Exod. 19.17 Psal 114.4 6. when God came with ten thousand of his Saints Deut. 33.2 and so terrible was the earth-quake that it wrought an heart-quake even in Moses himself Heb. 12.21 It is the office of the Law to do so and happy is he who terrified and thunder-struck by the threats thereof runnes to Christ for refuge as to One who is able to save to the utmost them that come unto God by him Heb. 9.25 Some take mountains metaphorically for the Mighties of the earth and read it thus The mountains saw thee and they grieved See Num. 22.3 Josh 2.9 10 11 The over-flowing of the water passed by the inundation of Jordan passed into the dead-sea the lower part of it I mean like as the upper stood and rose up upon an heap Gualth Josh 3.16 being bounded and barred up by the Almighty power of God the deep uttered his voice and lifted up his hands on high i. e. summo consensis suffragatus est c. It voiced and voted for Gods judgements helping forward the execution thereof Verse 11. The Sun and Moon stood still in their habitation viz. In the dayes of Joshuah and upon his prayer chap. 10.12 13. whereupon One crieth out O admirabilem piarum precum vim ac potentiam quibus etiam coelestia cedunt c. O the admirable power of prayer Buchol that worketh wonders in heaven and oh the heroicall faith of Joshuah the trophees whereof hee set in the very orbes of heaven at the light of thine arrowes they went By these shining arrowes and glittering spears some understand that terrible lightening mixt with that horrible hail Josh 10.11 with Exod. 9.23 and then it is figura planè poetica a Poeticall expression for the poets call lightening 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the sword of the Lord and of Gideon Judg. 7. 18. Joves arrow See the like Psal 18.14 The huge hail-stones were Gods glittering spears wherewith he slaughtered his enemies Others suppose that these things are meant of the arms and weapons of the Israelites called Gods arrowes and spears because used at his command and ordered by him This sence Gualther liketh better as most comfortable to Christian warriours who fight the Lords battels Verse 12. Thou didst march thorow the land in indignation Heb. Thou didst walk in pomp as a Conquerour thorow the land sc of Canaan in contempt of the opposite forces treading upon the neeks of thine enemies Josh 10.24 thou didst thresh the heathen in anger See Amos 1.3 Mic. 4.13 God by the hands of Joshuah did all this The most of the old inhabitants were destroyed Some few fled into Africk and left written upon a pillar for a monument to posterity We are Phoenicians that fled from the face of Joshuah the son of Nave Verse 13. Thou wentest forth for the salvation of thy people q. d. Thou wast Generalissimo in â—our expeditions in the dayes of the Judges who therefore were so successefull How could they be otherwise when God came with them into the field Camd. Elisab If Q. Elizabeth could take for her Motto Cui adhaereo praest He to whom I adhere prevaileth how much more may Almighty God say as much even for salvation with thine anointed i. e. with David 1 Sam. 16.12 13. 2 Sam. 5.3 16. and 19.22 and 22.51 Psal 20.7 a lively type of Christ that Messiah the Prince the mystery of which promised Saviour the ancient Jew-Doctours confessed to be contained in this text It is not altogether unlikely that the Prophet might intend here to point at Jesus Christ when he saith for salvation Jeshang whence Jesus for thine anointed or thy Christ There are that read the words in the Future-tense thus Thou shalt go forth for the salvation of thy people sc when Messiah that great Sospitator cometh thou shalt wound the head of the wicked sc of the Devil Rom. 16.20 Thou shalt make naked the foundation of his kingdom unto the neck Selah thou shalt utterly destroy sin death and hell A remarkable mercy indeed a mystery of greatest concernment and most worthy to be considered Gualther carries the sence this way and yet addeth that if any please to refer the words to the history of the old Testament they must be understood of those tyrants that persecuted the true Church and whom God for Christs sake subdued and subverted together with their kingdomes Verse 14. Thou didst strike thorow with his staves the heads of his villages Heb. thou didst pierce or bore thorow as with an awger with his staves a Metaphor from shepherdy according to that Psal 23.3 thy rod and thy staffe c. or with his tribes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that entred the land of promise Acts 26.7 with these men or with these weapons though never so unlikely thou diddest by the hand of David wound the hairy scalp of thine enemies those Pagans and persecutours and much more wiâ—â— by the Son of David subdue Satan and his Complices they came out as a whirl-winde to scatter me Heb. they tempested they raised an hurly-burly being turbulent spirits as the devil is to disperse me as the dust of the mountains is scattered before a whirle-winde their
usually a conflux of vices like as there is of waters into the Sea witnesse Tyre and Sydon Corinth Carthage Capernaum c. Hence that proverb maritimi mores and that censure of such people littorales duri horridi immanes latrociniis dedicit omnium denique pessimi Those that dwell by the Sea-side are usually ill-conditioned fierce cruell theevish and the worst of men These Philistines were no better and are therefore here put under a woe and threatened with utter destruction The nation of the Cherethites i. e. Destroyers so the Philistines had stiled themselves as glorying to have conquered and cut off many people The old Latine translation rendreth it Gens perditorum The nation of Destroyers so doth Aquila Theodotion and Symmachus Now it comes to their turn to be destroyed according to Esay 33.1 That these Cherethites were a sort of Philistines See 1 Sam. 30.14 16. Ezek. 25.16 That they were valiant men appears by that legion of them that guarded David 2 Sam. 9.4 and 15.18 and were highly esteemed by him because they stuck to him in his affliction at Gath and also when Absolom was up in arms 2 Sam. 15.18 the word of the Lord is against you And not onely against Israel This was spoken as for the terrour of those Philistines who thought themselves out of the reach of Gods rod and slighted his word so for the comfort of the people of God who thought much that themselves should be so severely dealt with and the uncircumcised Philistines scape scot-free O Canaan the land of the Philistines Indeed of the Israelites Josh 13.3 but held by force by the Philistienes who were of the stock of the Canaanites but not subdued and had detained part of the land from the right owners for 800. years and upwards and now they come to be reckoned with Subitò tollitur qui diu toleratur I will even destroy thee that there shall be no inhabitant No setled inhabitant that shall fix there as the word signifieth Thus Poena venit gravior quo mage sera venit the longer God stayes the heavier he strikes Verse 6. And the sea-coasts shall be dwellings and cottages for shepherds It shall be wast and untilled and therefore unfrequented by any but shepherds who pitch their tents up and down where they may best feed their flocks in desert places and folds for flocks God may do thus in his just judgement upon his enemies that live in his good land and not by his good lawes but wo be to our Depopulatours that drive out men and put in cattle that betray townes as Rome did Carthage with a distinction We will save the city but destroy the towne How dangerous it is to prove Abaddons appeareth by Gods punishing hand upon William the Conquerours issue in New-forrest wherein 36. Parish Churches had been demolished by him with the removing of all the inhabitants to make room for beasts or dogs-game There his second sonne Richard was gored in hunting by a Deer Speed Rufus his other sonne mistaken for a Deer was by chance shot thorow with an arrow Henry likewise his Nephew whilest he hotly pursued the chase was struck by a bough into the jawes and as Absalom left hanging untill he died Verse 7. And the coast shall be for the remnant of the house of Iudah Who had not onely their owne countrey kept empty for them all the 70. yeers of captivity and not any displaced to make room at their return see the Note on Zach. 7.14 but liberty to make use of the Philistines countrey which was also further subdued by the Maccabees but especially by the Apostles who preached the Gospel and planted Churches in those parts as we read in the Acts chap. 8.26 40. and chap. 9.32 35 36. they shall feed thereupon They shall go in and out and find pasture under the great Shepherd and Bishop of their souls who shall feed them daily Joh. 10. 1 Pet. 4. and daintily among the lillies by the powerfull preaching of the Gospel among them In the houses of Ashkelon shall they lie down in the evening Vbi temporis circumstantia securitatem notat saith Gualther The circumstance of time noteth their spirituall security evenings are oft dark and dangerous They shall lie down as cattle do that take no care they know whom they have trusted and are fearlesse for the Lord their God shall visit them Visit and redeem his people raising up an horn of salvation for them Luke 1.68 69. His visits are not empty visits Psal 8.5 his favours are not like the winter-Sun that lighteth but heateth not c. and turn away their captivity to their unexpressible comfort Psal 126.1 but especially when Christ ascending up on high leadeth captivity captive c. Col. 2.14 15. Ephes 4.8 Verse 8. I have heard the reproach of Moab How can he but hear who is all ear who is both above us and within us in whom we subsist Col. 1.17 And what will he sooner be sensible of then the reproachings of his people See Esay 37.23 and 57.3 4. But draw near hither ye sonnes of the sorceresse the seed of the adulterer and the whore See how he becalls them Against whom do ye sport your selves against whom make ye a wide mouth and draw out the tongue are ye not children of transgression a seed of falshood The Moabites and Ammonites were great jearers of the Jews and revilers of their religion These reproaches leniter volant non leniter violant cruell mockings the Apostle calleth them Heb. 11.36 David felt them as a murthering weapon in his bones Psal 42.10 God will call such men to an heavie reckoning one day as deride the power of godlinesse and the professours thereof Bede saith that this was the great sinne of the ancient Britanes immediately before their destruction by the Saxons and it is at this day both a presage and desert of our ruine that as the Turks count all fools to be saints so men with us account all saints to be fools and the revilings of the children of Ammon How good they were at it we may see in those words of Sanballat and his copesmate Tobiah the Ammonite Neh. 4.2 3. words as full of pride and scorne as profane wit or rancoured malice could make them and they lay so heavy upon Nehemiahs spirit that hee could not ease himself but by breathing heavenward verse 4. Hear O our God for we are despised and turn their reproach upon their own head and give them for a prey in the land of captivity c. Hear saith Nehemiah I have heard it saith God Thou hast seen it saith the Psalmist for thou beholdest mischief and spite to requite it with thine hand Psal 10.14 and magnified themselves by speaking big and blustring words bubbles of words great swelling words full of wind 2 Pet. 2.18 these shall finde that such words are not winde but will be required in fire Jude 15. God is an utter enemy to boasting and threatning
shield Psal 84.11 and children have a place of refuge Prov. 14.26 Verse 16. Feare thou not why shouldest thou whilest the king of Israel is in the middest of thee Be of good cheer said Caesar to the ferriman in a storm thou canst not miscarry Caesarem enim fers fortunam Caesaris so long as Caesar is in the same bottome with thee May not the church much more gather comfort having God in her company and so many of his servants to fay to her Feare thou not True faith quelleth and killeth distrustfull feare but awfull dread it breedeth feedeth fostereth and cherisheth and to Zion let not thine hands be slack Remollescant Let not thy feares weaken but rather waken thy diligence in well-doing lift up the hands which hang down and the feeble knees Heb. 12.12 Up and be active pluck up your good hearts and buckle close to your businesse your task is long your time short your master urgent you wages unconceiveable It troubled a martyr at the stake that he should then go to a place where he should ever be receiving wages and do no more work Up therefore and be doing Be not slothfull but followers of them who through faith and patience inherit the promises Heb. 6.12 Hippoc. Aphoris Spontaneae lassitudines morbos loquuntur faithlessnesse argueth a diseased soule Verse 17. The Lord thy God in the middest of thee is mighty Even the mighty strong God Esay 9.6 the Giant as the word signifies the champion of his church He being in the middest of thee cannot but see how thou art set upon and how many dangers and difficulties thou encounterest with and will send thee in new supplies Eph. 1.19 seasonable succour He will save This properly signifieth the privative part of mans happinesse but includeth also the positive Jesus will do all for his people He will rejoyce over thee with joy As a bridegroome doth over his bride Esa Gesti super te laetitiâ 62.5 He will take speciall complacency and content in thee being made accepted in the beloved Eph. 1.6 He will rest in his love And seek no further Heb. He will be silent in his love passing by small faults without any the least signification of his displeasure as if he were even fond over his church and did err in his love towards her as husbands are licensed to do toward their wives Prov. 5.19 Some render it obmutescet in amore suo he shall be dumb in his love so as he cannot speak through excesse of love Lovers are so transported sometimes that they cannot utter their minds He will joy over thee with singing As a father doth over his child whom he beareth in his bosome or dandleth on his knee Verse 18. I will gather them that are sorrowfull for the solemne assembly which now they cannot celebrate as being in captivity and are therefore in great heavinesse as was David Psal 42.2 3 5. Nothing goes nearer to a good heart then to be debarred the benefit of Gods holy ordinances then to heare the sabbaths mocked at by the enemies as these good soules did Lam. 2.7 and to be asked as David was Where is now thy God Psal 42.3 All outward comforts in this case are meer Ichabods When the Ark was taken Eli could live no longer that word struck him down back ward and killed him in the fall No sword of a Philistine could have slaine him more painefully neither is it easie to say whether his neck or heart were first broken who are of thee True children of the church as appeareth by their strong affections to the ordinances 1 Pet. 2.2 Luther said he would not live in Paradise without the word as with it be could easily live in hell An infant cannot be quieted with gawdes or fine cloaths without the dugg so neither cana true chirstian with any thing but the publike services the solemne assemblies to whom the reproach of it was a burden It lay heavy upon their spirits and made them send up many a deep sigh to God who heareth the breathings of his people Lam. 3.56 1 Chr. 15.26 and will restore comfort to such his mourners Esa 57.18 He that helped his Levites to bear the Ark will help those that grieve at the want of it and grone under the reproach cast upon it which they ever honoured as the face of God Psal 105.4 Yea as God himself Psal 132.5 Verse 19. Behold at that time I will undoe all that afflict thee Heb. Behold Me Look not to thy self as unworthy or unlikely to inherit such precious promises for not for your sakes do I this saith the Lord God be it known unto you but for mine own holy Names sake Ezek. 36.22 32. your unworthinesse shall serve for a foile to set forth the freenesse of my love your unlikelinesse the greatnesse of my power my grace is sufficient for thee my strength is perfected in thy weaknesse 2 Cor. 19.9 Againe look not to thine enemies how many and mighty they are how witty and wealthy how active and combined loricaâ—us incedit Satan cataphractus said Luther let thine eyes be upon me as Jehosaphats were when he knew not whither else to look 2 Chron. 20.12 let thine heart be lift up in my wayes as his was 2 Chron. 17.6 behold me behold me Esay 65.1 Look not downward on the rushing and roating streames of miseries and troubles which run so swiftly under thee for then thou wilt be giddy but look upward and stedfastly fasten on my power and promise beleeve in the Lord thy God so shalt thou be established beleeve his Prophets so shalt thou prosper 2 Chr. 20.20 thine enemies also shall be found liars unto thee and thou shalt tread upon their high places Deut. 33.29 I will undo them saith God here Heb. I will do them per Antiphrasin or I will bruise them and break them in peeces as R David rendreth it by comparing Ezek. 23.3 21. I will not only represse them but root them out Those that offer violence to the Church like blind Sampson they lay hands upon their pillars to pluck the house upon their own heads and I will save her that halteth As enemies shall not hinder the Churches happinesse so neither shall her own infirmities Grant she be lame and luxated maimed and disjoynted so that she goeth sideling and halteth down right Psal 38.17 Say she be driven out of her countrey as an exile out of all companies as an outcast whom no man seeketh after Ier. 30.17 and out of all good conceit of her self as an abject vile in her own eyes not fit for the communion of Saints or kingdome of heaven Yea I will save her I will gather her like as the gathering host in the wildernesse see Iosh 6.9 took up the lame feeble and those that were left behind See Mic. 4.6 with the Note and Ezek. 32.16 I will seek that which was lost and reduce that which was driven away c. and I will
masters will Men are as loth to review their actions and read the blurr'd writings of their own hearts as School-boyes are to parse their lessons and false Latines they have made But as he who will not cast up his bookes his bookes will cast up him at length so those that will not consider their wayes and take themselves to task shall find that sparing a little paines at first will double it in the end and that the best that can come of this forlorne negligence is the bitter pangs of repentance Oh therefore that with Solomons wise man we had our eyes in our heads and not in the corners of the earth Eccles 2.14 1 King 6.4 And that our eyes were like the windowes in Solomons Temple broad inward that we might see our sins to confession so should we never see them to our confusion The Israelites confessed their murmuring and stubbornnesse when God sent evill Angels amongst them that is some messengers of his wrath and displeasure The Prophet Haggai here would have their posterity consider and better consider sith the hand of God was so heavy upon them and that he came against them as in were with a drawn sword how they might disarme his just indignation by a speedy reformation To which purpose he addeth Verse 8. Go up to the mountaine and bring wood .c Set upon the work and be serious build the Temple with like zeale as Baruc repaired the wall Neh. 3.20 acendit scipsum he burst out into an heat being angry with his own and others sloth and so finisht his task in a short time It must be an earnest upright and constant endeavour of reformation that must follow upon our sense of sin and feare of wrath or else all will be but moâ—us aliquis evanidus as Calvin on the text hath it a very slash It will be but as prints made on water assoon as finger is off all is out It was certainly therefore an excellent saying of Luther though condemned for hereticall by Pope Leo the tenth Optima aptissima poenitentia est nova vita Amendment of life is the best repentance neither is there any wiser way to break off our sins then to practise the contrary duties He that repents with a contradiction saith Tertullian God will pardon him with a contradiction Thou repentest and yet continuest in thy sin God will pardon thee and yet send thee to hell Those that will have God to take pleasure in them as in his Temple to love them and come unto them and make his abode with them Ioh. 14.23 to dwell in them and walk in them as they did in Solomons porch and other walks and galleries about the Temple Zach. 3.7 to be glorified in them accounting himself to receive as it were a new being by those inward conceptions of his glory and those outward honours we do to his name they must go up to the Mountaine not of Lebanon though that was a pleasant and plentifull place Deut. 3.25 but of Heaven that Hill from whence comes their help and bring wood growing wood Cant. 1.17 living stones 1 Pet. 2.5 and build the house 1 Cor. 3.9 Eph. 2.22 laying faith for a foundation love for a covering having hope for a pinacle humility for a pavement c. washing it with teares sweeping it by repentance beautifying it with holinesse perfuming it with prayers hanging it with sincerity c. So shall Christ the King be held in the galleries Cant. 7.5 he shall covet their beauty Psal 45.12 and be held fast bound to them in the bands of pure affection and spirituall wedlock He will take pleasure in them as he did in those that prayed in or toward the Temple Deut. 12.11 1 King 8.29 as he did in Daniel that man of desires chap. 9.23 in David Gods corculum or darling 1 Sam. 13.14 in his Hephsibah or sweet-heart the Church Esay 62.4 called elsewhere the beloved of his soule or his beloved soule And he will be glorified in them by their spirituall sacrifices 1 Pet. 2.5 reasonable services Rom. 12.1 performed in spirit and in truth Ioh. 4.24 by some one of which God is more glorified then by all the actions of unreasonable or unregenerate creatures Verse 9. Ye looked for much and loe it came to little Spes in oculis luctus in manibus as Hierome here The hope of unjust men perisheth Prov. 11.7 etiam spes valentissima his likelyest hope as some render it he thinks himself sure as Esau did of the blessing but he only thinks so God cuts off the meate from his mouth Ioel 1.16 takes away his corn in the time thereof Hos 2.9 confutes him in his confidences which prove like the brookes of Tema Iob. 6.17 and serve him as Absaloms mule did her master his high hopes hop beadlesse as One phraseeh it It falleth out with him as with those perverse Israelites in the wildernesse made to tack about two and forty times after that they thought themselves sure of the promised land I did blow upon it i. e. I dispersed it with case By a like phrase for sense God is said Esa 25.11 to spread forth his hands in the middest of his enemies as he that swimmeth spreadeth forth his hands to swim and to bring down their pride together with the spoiles of their hands with greatest facility The motion in swimming is easy not strong for strong violent strokes in the water would rather sink then support In like sort God blasted their treasure or blew their hoards hither and thither he consumed their substance and cursed their blessings as Mal. 2.2 See the Note there why saith the Lord of hosts because of mine house that is wast c. Their sin of preferring their own private interests and self-respects before Gods work and service is here repeated and exaggerated as the ground and cause of all their calamities And all little enough to bring them to a sound and serious sight and hatred of their sins Such a deep kind of drowsinesse hath surprized us for most part that whereas every judgement of God should be a warning-peale to repent we be like the smiths dog who the harder the anvile is beaten on lyeth by and slecpeth the sounder Or like the silly hen which loseth her chickens one by one by the devouring kite and yet as altogether insensible of her losse continues to pick up what lieth before her This is to swelter and pine away in iniquity as if nothing could awaken men Lev. 26.39 and it is threatened last of all as worse then all their losses captivities c. A lethargy is no lesse deadly then the most tormenting disease Let ministers therefore by such forcible and quick questions as this in the Text and otherwise arrouse their hearers as they once did here their deare friends in the sweating sicknesse who if suffered to sleep dyed certainely that they may awake and recover themselves out of the snare of the devill c. It is
that toucheth you toucheth the apple of his own eye that is he very grievously hurteth himself as procuring and pullingdown upon his own head the sharp wrath and vengeance of God But the former is the better Verse 9. For behold I will shake mine hand upon them Kings they say have long hands and can easily reach those that are farre distant This is much more true of the King immertall who can quickly crumble to crackle the mightiest monarchs he cuts off the spirit of Princes Psal 76.12 he slips them off so the Hebrew there imports as one would slip off a floure between ones fingers or as one should flip off a bunch of grapes If the Lord do no more but arise his enemies shalt be scattered Psal 68.1 If he do but shew himself in the field as Xerxes used to pitch bis Tent on high and stand looking on his Army when in fight the Philistines will be heard to cry out God is come into the camp Wo unto us who shall deliver us out of the hands of these mighty Gods c 1 Sam. 4.8 But if he once shake his hand that mighty hand as Saint James calleth it that spanneth the heavens and shaketh the foundations of the earth how much more if he smite with the hand Ezek. 6.11 and stamp with the foot as the Prophet in another case and as Pompey vainly vaunted that with a stamp on the ground of Italy he could raise an Army the sinners against Zion are soon afraid Esay 33.14 Jer. 4.13 fearfulnesse surprizeth the hypocrites Wo unto us say they for we are spoiled The very shaking of his hand at them shall make their hearts ake shake and fall asunder in their bosomes as drops of water and they shall be a spoil to their servants i.e. To the Jews whom they lately spoiled and enslaved This was fulfilled in Esthers dayes and afterwards in the time of the Maccabees Besides what is yet expected to be done by the nation of the Jews when at their glorious conversion Christ shall dwell among them vers 10. and the multitude of Nations shall joyn themselves to Christ ver 11. the Jewes inhabiting in their own land vers 12. to the silencing amusing and amazing of all flesh vers 13. whilest the enemies of the Church by them subdued Zach. 10.11 and possessed Esay 14.2 Obad. 17 19. shall willingly or perforce come under Christs obedience The conversion of the Gentiles saith a learned Authour is many times intimated by the Israelites mastering of them spoiling them The calling of the Jews by Sir H. Finch possessing them for servants and for hand-maids as Esay 14.2 Am. 9.11 Obad. 19. and here which is not meant so much of a temporall subduing as of a spirituall joyning with them in seeking of the Lord yet so as the chief soeveraignty and stroke of keeping men within the lists of their subjection and obedience unto Christ shall remain among the Jews And so Saint James teacheth us to expound those phrases Act. 15.17 where that which Amos saith that they the Israelites may possesse the remnant of Edom James rendreth that the residue of men may seek after the Lord. The enemy whom indeed the Jews shall spoil root out and destroy after they have groaned long under his hard yoke and bondage is Gog and Magog that is to say the Turk Ezech. 38. and 39 with whom they shall have a marvellous conflict as it may seem in their own countrey Ezech. 39.2 4. Dan. 11.44 45. and over whom they shall obtain a noble victory God from heaven miraculously fighting for them Ezech. 38.18 19 c. Zach. 14.3 4 5. at or near Jerusalem Joel 3.2 Ezech. 39.16 This enemy is not alwayes represented by one and the same name but sometimes he is called Moab Edom Rabbah Ashur Javan haply because those that inhabit the seat of these people shall joyne hands with the Turk and fall in the same destruction Sometimes he is called Leviathan Esay 27.1 Ezek. 38.2 Dan. 11.40 from his quality sometimes Gog and Magog from his countrey sometimes the king of the North from his territory But by all these names one and the same enemy is understood which marvellously cleareth the place in Ezekiel chap. 38.17 where the Lord by his Prophet speaketh to Gog in this wise Art thou he of whom I have spoken in ancient time by my servants the Prophets of Israel which prophecied in these dayes and years He cannot mean Himself nor Daniel which was but his contemporary much lesse Zachary that came after but he meaneth the ancient Prophets long before who spake of the same person though not by the same name and ye shall know that the Lord of Hosts hath sent me You shall subscribe to the truth of these promises which now you can very hardly be brought to beleeve when God shall have fulfilled with his hand that which he had spoken with his mouth as Solomons phrase is 1 King 8.15 Verse 10. Sing and rejoyce O daughter of Zion for lo I come After a long absence as it may seem and great expectation I come not to lodge for a night but to dwell and make mine abode in the midst of thee partly in my new-built temple but principally in the Temple of my body Ioh. 2.21 For the Word was made flesh and dwelt amongst us Joh. 1.14 Lo here 's habitatie Dei cum carne God dwelling with men which the Magicians held impossible Dan. 2.11 And for this the Church here though at a great under is commanded to sing and shout notwithstanding her present pressures This might seem to her an unseasonable discourse which saith Siracides is as musick in mourning But when is physick more seasonable Ecclus. 22.6 then in time of sicknesse And when had the Saints more need of chearing up then when they are pressed down with heaviest crosses And what greater comfort to a good soul then Christ Jesus our joy Christus tecythus habet in malu his comforts are such as the world can neither give nor take away such as no good thing can match no evill thing overmatch Verse 11. And many nations shall be joyned to the Lord in that day c. See the Note on ver 9. And further observe that albeit the thorough comming in of the Gentiles for all Nations with one consent to receive Christ be put off till the Jews famous conversion yet that nothing hindereth but that this and such like places that speak of the same may well serve to warrant the first inceptions of their calling And so doth St. James cite them Act. 15.16 17. out of Amos 9.11 12. and Paul Rom. 9.25 26. out of Hos 1.10 and I will dwell in the middest of thee See the Note on ver 10. and thou shalt know c. See the Note on ver 9. Verse 12. And the Lord shall inherit Iudah his portion Or his enclosure his severall divided from the rest of the world by a wonderfull separation
And it is a part of his joy that we shall one day bee where he is attended with innumerable Angels John 17.24 who will be glad of our company How much better cause have we then that Heathen to cry out O praeclarum diem cum ad illud animorum concilium coetumque preficiscar Cic. de seneclute cum ex hac turba colluvione discedam c. O what a brave and bright day will that be when wee shall go to that Congregation-house of blessed spirits and walk no longer in the way of this world which is like the land of Chabul dirty and dangerous like the vale of Siddim slimy and slippery 1 Sam 2. full of lime-pits and pitfalls snares and stumbling-blocks laid by Satan to maime or mischieve us O happy they that walk humbly with God who keepeth the feet of his Saints and hath charged his Angels to bear them up in their hands lest they dash their feet against a stone This whiles they are here Psal 90.12 and when they go hence to convey them thorow the air whereof the devil is the prince as thorow the enemies countrey into the heavenly habitations and there to entertain and welcome them with sweetest varieties felicities eternities sitter to be beleeved then possible to be expressed Verse 8. Hear now O Ioshua the high Priest Hear a sermon of Christ the Fountain of all this mercy bestowed upon thee and yet further promised unto thee Hear for thy self hear for thy whole Society Thou and thy fellows thy fellow-friends the rest of the priests thy fellows in service though inferiour in Office for there was a subordination of priests both before the Temple Num 3. and 1 Chron. 23.4 5. and under the Temple 2 Chron. 35.8 9. Types also of Christ and partakers of the benefit 1 Tim. 6.2 for they are men wondered at Erant omnibus probrosi saith Calvin They departed from evil and thereby made themselves a prey Esay 59.15 they were for signes and for wonders in Israel Esay 8.18 hissed and hooted at Psal 71.7 as those that affected to be singular and seraphicall They think it strange saith Saint Peter to his holy converts that you run not with them to the same excesse of riot speaking evill of you as if you were no better then mad-men Esay 59.15 1 Pet. 4.4 robb'd of your right minds as the word signifieth It is a French proverb He that would have his neighbours dog hang'd gives out that he is mad The primitive persecutours used to put Christians into bears and dogs skins or ugly creatures and then bait them so gracelesse persons put the saints of God into ugly conceits look upon them as strange creatures and then speak and act against them In our wretched dayes as the Turks count all fools to be saints so people account all saints to be fools and the more zealous among them monsters and miscreants Holy Statâ— As for Athanasius and Marcellus who have impiously blasphemed against God and have lived as wicked miscreants and are thereupon cast out of the Church and condemned we cannot receive them to the honour of Episcopacy said those fourscore Bishops in the mock-Synod of Sardis And Bede testifieth of the ancient Brittains immediatly before their destruction by the Saxons that they were come to that height of wickednesse as to cast reproach upon the professours of religion as upon the worst of men Doth not Saint Paul say as much 1 Cor. 4.9 We are made a theatre or are set upon the stage for a laughing-stock unto the world and to Angels and to men c For behold I will bring forth my servant the BRANCH The same that grew out of the root of Jesse when that goodly family was sunk â—o low as from David the King to Joseph the Carpenter See Esay 4.2 and 11.1 and 45.8 and 53.1 Ier. 33.15 where the Chaldee for Branch rendreth it Messiah as here also he doth And some have observed that themagh a Branch is by transposition of letters the same with Masciach Messias Samech and tsade being neer akin and of the same sound almost A servant Christ is called by reason of his Mediatorship taking upon him the form of a servant yea of a faulty servant that was to be beaten yea that being cruelly beaten was brought forth to the people with an Ecce homo Behold the man Behold saith God here Joh. 19.5 I will bring forth my servant the Branch bring him forth out of the bosom of his Father out of the womb of his Mother out of the types of the Law c. Verse 9. For behold the stone c. Another title given to Christ who is the foundation and chief corner-stone of his Church and another Behold prefixed as a starry Note or as a hand pointing to a remarkable matter All the Prophets pointed to Christ who is therefore called the Branch the Stone c. that in these creatures every where obvious as in so many optick glasses wee may see him and be put in continuall remembrance of him It being as necessary to remember Christ as to breathe saith a Father See Psal 118.22 Esay 28.16 1 Pet. 2.6 7 8. that I have laid and that I will engrave The Church is Gods building and we are his workmanship this artificiall manufacture created in Christ Jesus unto good works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 2.10 there being not so much of the glory of God in all his works of creation and providence as in one gracious action that a Christian performeth As for the glorious work of our redemption by Christ it was a plot of Gods own contriving a fabrick of Gods own erecting it was the Lords own doing and it is justly marvellous in our eyes Vpon one stone shall be seven eyes That is Christ shall draw all eyes and hearts to him as the stones of the Temple did the Disciples eyes Mat. 24.2 and Mar. 13.1 Master say they to Christ see what manner of stones and what buildings are here Thus some sence it I should rather by these seven eyes understand the Spirit in his severall operations upon Christ as Esay 11.2 for he received not the Spirit by measure as others but had as much of it as a creature could possibly have See the Note on Rev. 1.4 where the holy Ghost for his manifold good gifts and perfect givings is called The seven Spirits like as he is also stiled the seven golden pipes Zech. 4.2 3. There are that by these seven eyes upon one stone understand the Providence and Wisdome of Christ in the Government of his Church Hee is indeed as One saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All-Eye Sic spectat universos quasi singulos sic singulos quasi solos like a well-drawn picture hee eyeth all Christ as he is a living so he is also a looking stone he looketh at the miseries and matters of his Church Exod. 3.7 and saith as once I have seen I have
and it soon repents him concerning his servants Prov. 12 10. but the tender mercies of the wicked are cruel Those shepheards in the former verse were grievous wolves what wonder therefore that they spared not the flock Act. 20.29 But yet whiles God pittied them there was hope in Israel concerning this thing as He said Ezr. 10.2 whereas now that Gods soul is disjoynted from them and his bowels shut up desolation must needs be at â—ext door by Ier. 6.8 Jer. 17.17 Be not thou a terrour unto me O Lord said that Prophet and then I care not though all the world frown upon me and set against me But woe be to Lo-ruamah the people of Gods wrath and of his curse I have noted before out of Ier. 16.13 that Gods I will shew you no favour was worse then I will cast you out of this land I will deliver the men Heb. I will make them to be found pulling them out of their starting holes and lurking places Evil shall hunt the violent man to destroy him Psal 140.11 every one unto his neighbours hand As into the hang-mans hand this was fulfilled especially during the siege by the seditious within the walls of Jerusalem Josephâ—d bel Jâ—d l. 6. cap. 2. and 4. one man proving a wolf nay a devil to another and into the hand of his king The Roman Emperour who disclaimed indeed the name of a king to avoid the hatred of the people and yet exercised the full power of kings both at home and abroad These lews first subdued by the Romans and reduced into a province did afterwards rebel though they had once in opposition to Christ cryed out we have no king but Caesar and were therefore after five moneths siege utterly ruined For what with extremity of famine and what with the fury of the sword there perished in Jerusalem and in the province adjoyning Joseph vâ—i supra as Eusâ—buis affirms about 600000. able men to bear armes Or as Josephus holds who was an eye-witnesse and prelent in the war there died 1100000. besides others taken captive to the number of 97000. and I will smite the Land So that it hath lain as it were bed-ridden ever since Verse 7. And will I seed the flock of slaughter even you O poor of the flock Or as Mâ—ntanus readeth it for you for your sakes O poor of the flock i.e. O ye that are poor in spirit pure in heart my little little flock as our Saviours expression is in Luke Even for your sakes will I yet for a time spare the reprobate goates feeding them by my Prophets and provoking them to repentance The word and Sacraments and all Gods common temporal favours are in respect of external participation communicated to Reprobates by way of Concomitancy onely because they are intermixed with the Elect. Thus tares mingled among wheat partake of the fat of the land and moysture of the manure which was not intended for them and I took unto me two staves viz. That I might therewith do the office of a shepheard and yet in more then an ordinary manner For shepheards commonly carry but one staffe or crook or at most but a staffe on their shoulders and a rod in their hands as David shews in his Pastoral Psal 23.3 But here are two staves taken to shew saith Mr. Calvin that God would surpasse all the care and pains of men in governing that people the one I called Beauty and the other I called Bands What these two should mean much adoe is made among Interpreters Some are for the two Governants Others for the two Testaments Others for the order of Christs preaching sweet and mild at first terrible and full of threatnings at last as appeareth in Ma. 24.24 25. But what a wilde conceit was that of Anthâ—â—â— Arch-Bishop of Florence who understood the words of Dominick and his Order construing them thus I that is God took unto me two staves vir Beauty that is the Order of Preachers Hist Proph. 3 tit 23. and Bonds that is the Order of Minorites who are girt with a cord The sounder sort of lixpositours make it to be a figure of the two wayes which Christ useth at all times in feeding of his Church the one by love guiding them by his word and Spirit the other by severity punishing them by the cruel hand of their enemies See Esay 10.5 Thus Vaâ—ai lus Dâ—odue c. And that this is the true sense saith A Lapide it appeareth First because this oracle of the Prophet is of the time to come and not of the time past Secondly the event that best interpreter of prophecies maketh for it For first Gods government of the common-wealth of Israel was beautiful and gentle in the time of the Maccabees and of Christ and then terrible and destructory in the time of the Romans of Nero Vespasian Adrian c. Thirdly because that a little after the Prophet saith that he brake both the staves that is he utterly rejected the Jews and brought his wrath upon them to the utmost which cannot be meant of any other time then that of Christ and of Titus Especially since in the fourth place the Prophet declareth Verse 13. that the stâ—ff of Beauty was broken at the death of Christ for their unworthy selling and slaughtering of him as if he had been some slave or base person and I fed the slock q. d. I did my part by them Thy destruction therefore is of thy self O Israel England is a mighty Animal saith a Politician which can never die except it kill it self The same might be much more said of the Jesish Common-wealth which Iosephus truely and trimly calleth a Theocratia or a God-government for the form and first constitution of it and Moses in this respect magnifieth that nation above all other Deut. 4.6 7. Verse 8. Three shepheards also I cut off in one moneth That is in a short time I took away and displaced even by the heathen Princes many proud princes and Priests such as were Menelaus Jason the Aristobuli Hireani Annas Caiaphas and others Or I removed those three sorts of shepheards of the old Law viz. Princes Prophets and Priests Thus Theodoret and Vatablus Diodate understands the text of the three chief Empires that had tyrannized over the people ver 6 3 and 12,10 Namely the Caldean Persian and Grecian Empire which were destroyed by the Son of God Dan. 2.45 But they do best in mine opinion that by these three shepheards understand those three sects among the Jews at Christs coming in the flesh viz. Pharisees Sadduces and Essenes whereof though the Pharisees were the best and most exact for the outward observation of the Law yet are they in the Gospel for their putid hypocrisy first sharply taxed by our Saviour after the Baptist and then plainly rejected and even sent to hell by a chain-shot of eight links of woes Mat. 23. and my soul loathed them Or was taken off from them or
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
valiant in fight turned to flight the armies of the aliens subdued kingdomes fought the Lords battles Heb. 11.32 34. They saw by faith what is on the other side of the shore of this mortality and that put mettle into them The valour of the Gauls was admired by the Romans it proceeded from that instruction they had from their Druides The life of the K of Sweden by M. Clark of the immortality of the soul The Swedes upon the same ground shewed incredible courage in the late German warres running into apparent danger like flies into the candle saith One as if they had not seen it Faith fears no colours What brave spirits hath God raised up amongst us alate fighting as it were in blood to the knees for Religion and liberty resolved either to vanquish or die as the Black Prince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with that Lacedemonian either to live with the Gospel or to die for it And how valiant the restored Jews shall once be upon their enemies the Turks who now hold their countrey till their iniquities be full who can tell Sure it is that Israel after their victory over Gog shall spoil those that spoiled them and rob those that robbed them saith the Lord God Ezek. 39.10 And then perhaps it is that the wealth of all the heathen round about shall be gathered together as a prize or booty gold and silver and apparell in great abundance Look how Abraham stripped the four kings of their plunder Gen. 14.16 Gideon the Midianites Iudg 8. David the Amalekites 1 Sam. 30.18 Iehosaphat the Ammonites they were three dayes in gathering the spoil it was so much 2 Chron. 20.25 so it may fall out one day with their posterity The Jew Doctours as they have a saying that whatsoever befell unto the Fathers is a figne unto the children so of Abrahams victory over the four kings they write that it befell unto him to teach that four kingdomes those kingdomes spoken of in Daniel should stand up to rule over the world and that in the end his children should rule over them and they should all fall by their hand R. Menachem on Gen. 14. and they should bring again all their captives and all their substance Verse 15. And so shall be the plague of the horse of the mule of the camel All the beasts of service made use of by the enemy shall consume in like sort as their masters First for a punishment to their owners who must needs suffer losse thereby Hence Saul was so sedulous in seeking the lost asses Secondly to shew how God is displeased with and will severely punish all that are instrumentall to the Churches calamities or serviceable to their sinne The serpent is cursed cut shorter by the feet and made to wriggle upon his belly yea confined to the dust for his diet So God curseth and abhorreth all instruments of idolatry Esay 30.22 Num. 31.22 23. Deut. 7.25 The graven images of their gods shall ye burn with fire the very visible heavens because defiled with mans sinne are to be purged by the fire of the last day Verse 16. Every one that is left of all the nations i.e. that hath escaped the plague verse 12. and is beaten into a better mind as those Hunnes that vanquished by the Christians concluded that Christ was the true God and became his subjects God had promised before to subvert the Churches enemies but here to convert them which is farre better And it shall appear to be so as conversion cannot be hid you cannot turn a bell but it will make a sound and report its own motion See Gal. 1.23 for they shall even go up sc to the Temple which stood upon mount Moriah to worship the king the Lord of Hosts Esay 16 1◠to send a lamb or an homage peny to the Lord of the whole earth and to keep the feast of Tabernacles In a due manner which had not been rightly done a marvellous thing all along during the reigne of David Solomon and all those succeeding Reformers till about these times as appears Neb. 8.16 17 19. The sence of this text is that the converted Gentiles shall joyn with the Jews in the sincere service of God according to his will and not according to their own brains and fancies that they shall worship him with the same rites in the same places and assemblies which they do that Jehovah may be one and his name one amongst them as verse 9. that there may be no more Jew and Gentile Barbarian or Scythian bond or free but Christ may be all and in all Col. 3.11 That those two sticks being joyned into one Ezek. 37.16 all Israel may be saved Rom. 11.26 and raised as from the dead verse 15. the Gentiles also may have their part in the same resurrection All this is here set forth in such termes and under such types as were then most in request as of going up to the Temple keeping the feast of Tabernacles c. All which expressions are parabolicall symbolicall and enigmaticall framed to the capacity of the Jews much addicted to these legall rites and shadows then in use but now done away Col. 2.17 Heb. 10.1 whatever the Jews conclude from this text for their continuance under Messias his kingdome Christians have their feasts or holy-dayes too 1 Cor. 5.8 yea their feast of Tabernacles in a mystieall sence 1 Pet. 2.11 Heb. 11.1 9. Verse 17. Even upon them shall be no rain i. e. Nullam misericordiam assequentur saith Theodoret They shall get no good at Gods hand Judaea was sumen totius orbis as One saith a very fat and fertile countrey but yet so as that her fruitfulnesse depended much upon seasonable showres the former and latter rain and the Prophet seemeth here to allude to that of Moses Deut. 11.10 c If God did not hear the heaven and the heaven the earth the earth could not hear the corn wine and oil nor those hear Jezreel Hos 2.19 Judaea was not like that countrey in Pliny ubi siccitas dat lutum imbres pulverem where drought made dirt rain made dust but if the heaven were iron over them the earth would soon be brasse under them and not yeeld her increase See Psal 65.9 Esay 30.23 and then where would they be quickly sith Animantis cujusque vita in fuga est life would be lost if not maintained by daily food Rain is in Scripture put 1. Properly for water coming out of the clouds Deut. 11.11 Prov. 16.15 nourishing the herbs and trees 2. Metaphorically for Christ his Gospel and his graces wherewith the souls of men are made fruitfull in good works Esay 45.8 Deut. 32.2 Hos 6.3 The want of rain is on the contrary made here and Rev. 11.5 a signe of a curse It waiteth not for the sonnes of men Mic. 5.7 but it accomplisheth what God appointeth Esay 55.10 11. Why it falleth here and now we know not and wonder Vers 18. And if the
more then a Prophet a Math. 11.9 may not unfitly be applyed to Malachy the last of Prophets b Prophetarum ultimum veluti sigillum c. Petrus à Figuiero proaem in Mal. Judaei in hujus prophaeta obitum collocant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id esi obfignationem proplietrae In ejus locum successisse aixnt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filam vociâ— id est oraculum divinum quo post prophetarwn tempo a dicunt suisse revelata futura Alsted Chron. that he is the boundary c Malachias à Terrulliano limes in tervetus novum Testam vocatur ad quem desineret Judaismus à que inciperet christianismus and buckle d Ioh Baptista fuit ut ita dicam legis gratiae fibula Chrysol of the Law and Gospel the golden girdle that knitsup and ties together those two brests of Consolation e If. 66.11 the old and new Testament between the which he seemes to lie as a bundle of Myrrhe or cluster of Camphire the sweet scent whereof fills the whole house of God f 1 Tim. 3. 15. and greatly affects all such as have their senses habitually exercised to discern both good and evill g Heb. 5.1 Summa libri est quòd cùm Judaei nuper reversi essent in patriam statim simul redieruâ—â— ad ingenium immemores gratiae dei ita se dediderant multis corruptelis ut nihilo melior esseâ—status eorum quam patrum antè suerat quasi Deus operam lusisset castigando corum scclera Calvin in Malach. proem Such were these good soules the subject of our text Reserv'd they were to those last and losest times of the Jewish Church after the return from Babylon where it seemes their seventy years captivity had not much mended the most of them h such alasse is the hardnesse of mens hearts that till the Spirit mollify and make them mallcable Afflictions Gods hammers do but beat cold iron Little good is done nay much hurt by accident for unsanctified persons grow worse with afflictions as water more cold after a heat witnesse these proud misereants that gave the occasion of this text Gods correcting hand had laine long time sore upon them to turn them from their enterprizes and to hide pride from their hearts i Iob. 33.17 But he had not his end upon this untoward generation Cohaerence nor they the best use of this affliction Witnesse their words above the text where they stand stouting it out with the Lord of Hosts ver ver 13. 13. and stick not to charge him with deep oscitancy and forlorne neglect of his best servants ver 14. yea with flat iniquity and most unequall administation of his earthly kingdome 14. For now we call the proud happy say they and those that work wickednesse are set up yea they that tempt God are even delivered As who should say 15. Surely there is no reward for the rightcous verily there is not a God that doth judge in the earth Either things are not ordered by a divine providence but left at randome and let run at sixes and sevens as it happens or else there is not an equall hand held over the sons of men but partiality and unrig hteousnesse found with the judge of all the earth k Gen. 18.25 whiles the proud thus tempt God and trample upon his people and are not only not punisht but even preferr'd for their labour Thus they in their madnesse set their mouthes against heaven l Psal 73.9 and spare not despitefully to spit their venome in the face of God himself At the bearing of which abhorred blasphemies ‖ Mirum videtur coelum hoc dicto non sudare terram hiare mare non conuno veri c Cart. Hist Xpti I wonder if the heavens did not swear the Sun blush the Earth wax weary of her burthen and Hell gape wide and enlarge her self m Esay 5.14 for these prodigious Atheists these Gyants ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 5.39 23 9. these monstrous men of condition I am sure the Godly of these times were much affected with it and met often about it not without a great deal of good conference and much holy duty perform'd on all hands to that God with whom they found all best audience and acceptance for the present together with a promise of fuller and further reward for the future to the comsort of his people and consusion of his enemies 16. The they that feared the Lord spake often one to another and the Lord harkened and heard it and there was a booke of remembrance written before him for them that feared the Lord and that thought upon his Name 17. And they shall be mine saith the Lord of Hosts c. The words present unto us 1. aduty performed set forth 1. in the circumstances 1. of time Then 2. of persons they that feared the Lord. thought upon his Name 2. in the substance they spake often one to another 2. A mercy returned and that 's double 1. Gods grcious acceptation in that for present he regards what they did the Lord harkened and heard is future he records it And a booke of remembrance was written c. 2. his righteous retribution of 1. Mercy to his people respecting 1. their persons which 1. own they shall be mine c. 2. honour in the day when I make up my Jewels he will 2. their performances I will spare them as a man spareth his owne son that sorveth him 2. Judgment to his enemies ver 18. Then shall ye return and discern c. CHAP. I. Doctr. I. Saints must be best in worst times THem men were arrived at this height of impudency and prophanenes as to say T was to no purpose to serve God even then when their black mouths were now big swolne with such like blasphemies n Illis de Dei judicio blasphemantibus Hieron Tunc cum blasphemi talia loquerentur Pet à Figuiero in locum Doct. then they that fcared the Lord were thus busied as in the text Note hence That Gods servants must labour to shew themselves best in the worst times and then most bestirr them in his businesle when others are most carelesse of it and contrary to it SECT 1. The Point consirmed â— by precept 2 by practise THis you shall see confirm'd and commended to us 1. by precept from Gods mouth 2. by the constant practise of his best children in allages For precept first what can be more direct and expresse then those common texts Thou shalt not follow a multitâ—ide to do evill o Exod. 23.2 Save your selves from this untoward generation p Act. 2.40 Come out from among them my people and be ye separate q 2 Cor 6.17 Be not ye conform'd to this world but be ye transform'd by the rencwing of your mind r Rom 12.2 Have no fillowship with the unfruitfull works of
righteous run to it and are safe e Pro. 18 10. safe Iâ—ay it not from the common destruction yet surely from the common disâ—raction those slinging frights horrible amazements and woefull perplexities wherewith the hearts of those that sear not God are miserably pestred and even eaten up mâ—â—e day of evill Thou shalt be mad for the sight of thine eyes that thou shalt see f Deut. 28.34 saith God to such And again they shall be at their wits ends g Psal 107.27 nay at their lives ends for fear and for looking after those things that are comming upon them h Luc. 21.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nabal for example whose heart even dyed within him ten dayes before he died upon the apprehension of his late danger and he became as a stone i 1 Sa. 25.37 But now 't is otherwise far with those that fear God that fear before him k Eccl 8.12 God is our refuge and our strength saith the Church a very present help in trouble Therefore will we not fear though the earth be remooved and though the mountains be carried into the miâ—st of the Sea l Psal 46 1 2. In pavidos ferient ruinae Hor. See an instance in David he having made God his fear could sing a requiem to hiâ— soule m Psal 116 7. Quid timet hominem hemo in sinu dei positus Aug. rock it asleep in a holy security and not once be afraâ—d for ten thousands of people that had hemmed him in and desperately given out that salvation it self could not save him out of their hands n ps 3.2 5 6 8 Against all which blasphemie and bravadoes of his enemâ—es he encourageth himself in the Lord his God and comfortably concludes the Psalme with Salvation is of the Lord and I have devoted my self to his fear o Psa 119.38 therefore I cannot miscarry so long as he is in safety If a child have his father by the hand though he be in the dark he is not afraid so is it with us whiles by saith the mother of this fear we sit and see him that is invisible p Heb. 11.27 at our right hand q Psal 16.8 to support and save us A second effect of Gods holy fear is a carefull thinking upon his name a reverencing of the commandements r Pro. 13.13 a conscionable endeavour of doing his whole will to the obedience whereof this fear doth strongly incline and enable us For which cause it is that the Lord having delivered his law in great terrour wisheth that the heart of his people might be alwayes fraught with his fear Å¿ Deut. 5 29. which might be as a domesticall chaplaine a faithfull monitour in their bosomes to quicken them to obedience And the preacher in this respect compriseth in this one grace alone all other vertues and dutyes t Eccl. 12.15 because it involves and carryes along with it a religious care of all the commandements though never so harsh and uncouth even to the denying of a mans self in all his selves 1. For his naturall self Isaac was reind in by this religious fear from reversing Jacobs blessing though naturall affection within and Esau's roarings without prompted him thereunto but he did not he durst not do it because he trembled with a great trembling exceedingly u Gen. 27.33 when now he saw that he had done unwilling justice 2. For his carnall self â—his own ease honour comfort prosit and other personall respect and conveniences see it in Jonah who after he had known the terrour of the Lord w 2 Cor. 5.11 in the heart of the sea in the belly of the whale how willing was he on his way to Nanveh x Ion. 3 3. So the Prophet Esay after he hâ—d â—â—en God â—â— his majâ—sty was so subdued by his fear to the obedience of his will that no sooner could the Lord say whom shall â—â—enâ— but he replyed here am â— sand 〈◊〉 y Esay â— 8. though before he were wondrous unwilling to so unwelcome an er and. 3. in his spirituall self his own undeâ—itanding judgement reasâ—n I mean Abrahuâ— was excellent at this for as in beleeving the promise of a son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he censâ—â—ed not the drynesse of his own body nor the deadnesse of Sarah's wo â—nb he cared not for that but silencing his Reason esalted his saith giving glory to God z Rosq 18 19 so in parting with him again at Gods appointment he conserred not with slesh 〈◊〉 blood as St. Paul speake in another case a Gal. 1.16 but getting up early b Gen 22.3 which shewed his wilâ—ingnesse on his way he went an end with the work and therefore heaâ—d from heaven Now I know that thou fearest me c. c ver 12. 4. Lastly in his second self wise and kind ed a Iob who retained his integrity and â—â—nyed himself in his wicked wife that bad him cuâ—â—e God and dye d Iob 2.9 The Septuagint help Ioby wise to scold adding a whol verse of semal passion I must now saith she gâ—e wander and have no place to rest in c. for he feared God and so eichewed that evill also The like we may say of Moses the servan of the Lord who after he had met God in the Inn and was surprized with his fear not only circumcised his son though to the great disconteâ—t of his froward wife e Exod. 4.26 but also sent her away upon that occasion and trouble as it is likely to her fathers house again who met him at Eoreb and reslored him his wife and children f Exod. 18.2 Thus the fear of God fame a man to an umversall self-denyaâ—l and makes him willing to be whatsoever the Lord world have him to be in every part and point of dut than which I know not what â—uâ—er signe can be shewed of a sancâ—isied soule Thirdly for the companions of Gods fear they are such as do accompany salvtion g Heb. 6 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scholiaâ—â— Ps 119.155 â—eas 3. which as far 〈◊〉 the wickâ—d as they are from se 〈◊〉 Gods shatuâ—es h. These are First sound judgment and saving knowledge of God and his will our selves and our dutyes Hence they are set so neer together in the prophet The spirit of knowledge and of the fear of the Lord i Esay 11.2 ver 3. And in the next verse This same spirn shall mâ—kâ— him of quick understanding in the fear of the Lord to discerne of things that be excellent such as none of the pâ—â—n as of this woâ—ld ever knew but God hâ—th revedeâ— them to us that desire so fear his 〈◊〉 with Neâ—â—on â—b k Neh. 1.11 by that spiâ—it of his that sâ—â—rcheth ad thâ—â—gs 〈…〉 things of God causing us for a largesse to know the things thâ—t are sreâ—ly given us of God l 1 Cor. 2.10 And this way it
of a petty universitie scarce so good as one of our free-schooles in England Sanders was starved Will. Raynolds was nominated to a poore vicarage under value On Harden his Holinesse bestow'd a prebend of Gaunt or to speak more properly saith mine Authour a Gaunt prebend c. But this by the by onely SECT III. Wo to Rebells against the Lord of Hoasts FOr a second Use Use 2 Is God the Lord of Hosts and doth he with them whatsoever he will in heaven and earth Wo then to rebels and refractaryes to traitours and transgressours Job 21. sons of Belial children of disodedience that say to the King Apostata that break his bands and send messages after him saying we will not have this man to rule over us that refuse to be reclaimed and stick not to oppose with crest and brest whatsoever stands in the way of their sins and lusts God saith the Psalmist shall wound the head of his enemies But are there any such may some say Psal 68.21 so desperatly mad as to bear armes against heaven yes saith the prophet and ye shall know who they are too He shall wound the hairy scalp of such a one as goeth on in his trespasses All those then that lye sucking at the botches of carnall pleasures grinding in the mill of worldly lusts listning 〈◊〉 the suggestions of Satan the Lord profest adversary caesariem intonsam et capita alta ferentes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lacones coammnutriebant ad terrorem and principall Counter-factionist All that against the rich offers of Gods free grace the menaces of his mouth the strokes of his hand chuse to go on still in their lewd and lawlesse courses refusing to be reformed hating to be healed all these are to be reputed Gods enenies And although their scalps be never so hairy their lockes never so bushy their lookes never so lofty and haughty fierce and furious though they have marrow in their bones and milk in their breasts though their natural moisture be no whit decayed through age or unbealthinesse with Moses much lesse turned into the drought of summer with David which might occasion baldnesse as in elderly people but that being young and youthy yea strong and sappy they had haire by weight Cruentâ—bit caput inimicorum suorum Beza as Absolom yea were rough all over with Esau which which makes them look grim and terrible with the Caldeans that people of fierce countenance yet that shall little availe them when God shall take them in hand Hee 'le crack their crownes hee 'le cleave their sculs hee 'le wound through the hairy scalpes of all such as obstinating themselves in an evill course will needs on in their trespasses whatsever it stand them in In the doing of which fearfull execution upon his enemies the Lord of hosts will not much trouble himself neither For he needs no more but arise and his enemies shall be scattered yea all that hate him shall flee before him as it is in this same Psalme ver 1. He needs not arme himself as David against this giant-like generation with weapons offensive or defensive for with his bare hand only he can beat the proudest of them yea make a puny-boy and a very baby of him Thou hast smitten all thine enemies saith David upon the cheek-bone Psal 3.7 thou hast broken the teeth of the ungodly As if he should have said Dio. Those that think themselves tall fellowes and dare challenge the very devill to a duell as Caligula once did his Jupiter are as children in thy great hands and fare accordingly For thou boxest them about the ears clappest them on the cheeks with the palms of thy hands buffetest the about the lips with thy clutch-fist till they spit blood again and be made to look their teeth in their throats thou hast broken the teeth of the ungodly But if yet they will not yeeld but wrestle with thee with the froward thou wilt wrestle Psal 18.26 Thou wilt be as froward as they for the hearts of them If they will needs try a fall with thee thou wilt fell them Act. 9.4 Joh. 18.6 and quell them thou wilt lay them at thy feet as the Lord Christ did Saul and the souliers that came to surprize him yea thou wilt smite them in the hinder-parts where we use to whip unruly boyes and so put them to a perpetuall reproach Psal 78.66 But what need the Lord as I was saying be at all this pains with himself or once so much as foul his fingers with them who hath such mighty armies and so many Hosts afoot to chastise his rebels Pomp. Mag. nostrâ miseria tu es magnus Pub. Minus so that if he do but once wag his little finger or stamp with his foot only upon the ground as that Roman vainly vaunted he can presently command and call for legions of Angels to subdue Senacherib millions of starrs to fight against Sisera vollyes of thunder and lightning to blast and burn up the Philistins cart-loads of massy hailstones to brain the kings of Canaan These are Gods hosts in heaven Neither is he to seek of sufficient forces here beneath both by sea and land There he hath whales and dragons to devour his enemies here he hath besides armies of diseases within them Physitians reckon 2000. severall sorts 200. whereof belong to the eye that lye in wait for the precious life let him but say with Jehu who is on my side who and all beasts fouls and exeeping things innumerable will straight looke out at their windowes and tender him their service God cannot possibly want a staff to beat his dogs with a weapon to wound his rebels with Facile est invenire baculum quo canem caedas If He set against a world-full of wicked doers the water will take his part If against Sodom fire If against murmurers earth If against blasphemers fiery serpents If against Idolaters lions Dan. 6. If against mockers bears If against Herod wormes 2 King 2.24 Act. 12. Hatto Bonosus Praesul Moguntinus à muribus devoratus An. Dom. 969. ut ait Wilderogus episcopus Argentinensis A. D. 997. Alsted Chron. Fit cruor ex undis conspurcant omnia ranae Dat pulvit cimices postea musca venit De in pestis post ulcera grando locusta tenebrae Tandem prototocos ultima plaga necat If against Hatto mice If against Pharaoh all Now a host of frogs distresse him now of flies now of lice now of Caterpillers now of grashoppers c. God made the earth fight against him the ayre fight against him the fire fight against him the water fight against him he left him not till he had beaten the very breath out of his body with stroke after stroke and so made good with his hand what he hath also said with his mouth The Lord knoweth how to reserve the unjust to the day of punishment And In the thing wherein they deal proudly
about points of Religion then in controversy he though thirty miles distant at the very house wherein it was concluded that the reformation should be established came leaping out of his closet where he had been tugging with God by prayer with Vicimus Vicimus in his mouth we have overcome we have overcome Spec. belli sacri Dr. Powell in Cambr. histor Non disputationibus sed rogationibus saith Bodine The busines of religion is more dispatcht by prayers then disputes yea or then by force of armes A great Queen is reported to have said that she more feared the fasting prayers of John Knox and his disciples then an army of thirty thousand men Leoline Prince of Wales when by some about him he was moved to make war upon our third Henry I am more afraid sad he of his prayers and almes then of his preparations and armies Alius insaniat utibellum inferat ei qui câ—nsâ—â—itse deum defensorem habiturum Bucholc Index Chron. Idem in Cron. Cruciger Ber medi. devotis cap. 5. The like we read of a cor am Duke of Saxony that having raised forces to fight against the Bishop of Magdeburg and understanding by his Intelligencers that the Bishop made no kinde of Warlike provision but said that he would wholly commit his cause to God who would not faile to fight for him God blesse me said the Duke from waging war with him that trusts in God for defence and deliverance Numa a Heathen reposed so much confidence in his gods that when he heard the enemies were at hand he laughed and said At Ego rem divinam facio But I am about the service of the gods and so long I can not but be in safety Jacob wrestled with God by prayer and had the better of him Of Luther it is said that â—e could have what he would of God St. Bernard in his meditations giving diverse rules of strictnesse purity of heart humilitie and holinesse Et cum talis fueris saith he memento mei when thou art thus fitted for prayer thou maist have any thing pray for me God requires no more of us but to bring before him lawfull petitions and honest hearts and then doubt not but if the thing be feasable prayer can effect it Especially if in prayer we rest upon Gods infinit power ingaged for our reliefe and plead it he cannot say us nay It was a notable and an imitable piece of policy in the ancient church Psal 80. to found her prayers upon Gods Power Stir up thy strength and come and save us Verse 2. And in suing for her liberty to presse God with this prevayling argument Thou art the Lord of hosts yea by waving her wings often to gather that winde under them that might mount and beare her up to the presence of the Almighty with more facility and efficacy growing every time in fervency by her threefold iteration and repetition of the self same petition in prayer Turne us agine O God Cumin colloquium descendimus cum Dee replicemus licet duplicemus triplicemus et quadruplicemus Alsted in Gen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tantus fulminator ad Jesabelis minas 〈◊〉 trepidat fachis seipso imbecillior Buch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cognationem habet cum verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attendere intendere Novarin saith she ver 3. and cause thy face to shine and we shall be saved This was a good prayer but somwhat flag therefore she stirres up her self againe and takes better hold of God by this title in my text Turne us againe O God of hosts and cause thy face to shine and we shall be saved ver 7. Here â—he is somwhat thriven in her devotion Before 't was O God onely without any further attribution Now t is O God of hosts Thou that hast all power in thine hands do it for us But lastly as if that were too little she trebbles her forces as Abraham did for Sodom and by a new addition Turne us again saith she O Lord God of bests cause thy face to shine and we shall be saved And having thus said she rests satisfied so dosing up her prayers as not doubting in Gods due time of a gratious answer The effectuall fervent prayer of a righteous man saith St. James availeth much or is greatly powerfull And this he exemolifies in Elias a man saith the Apostle as other men are and therefore had originall sin in him mixing with his prayers And a passionat man too subject to like passions as other men are for we read how on a time when he sate under the Juniper he would have died in a passion and yet he prayed and prayed that it might not raine and at his prayer it rained not on the earth by the space of three yeares and six moneths And he prayed againe and the heaven gave raine and the earth gave her fruits not without a miracle of Gods mercy For raine in an ordinary course had come too late to a land that had laine so long parcht and scorcht the very roots of herbes and trees being now decayd and dryed up and all in a manner past recovery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But faithfull and fervent prayer never comes too late and that because God never comes too late Prayer is a great wonder-work in heaven and earth No good thing can match it nor evill over-match it The flood could not drown the old world till praying Methuselah was laid up in peace The fire could not consume sinfull Sodom till praying Lot was provided for It is not in the power of Labans hand to hurt Iacob because Quasi manu facta Deum ambiunt orantes Tertull. Preces sunt bombardae instrumenta bellica christianoâ—um Luth. Ligatum habent Sancti Deum ut non puniat nisi permiserint ipsi Bern in Cant. serm 30. upon his yester-nights prayer God had rebuked him Nor could Esau touch him because Iacob had wrestled with God all night and would not away without a blessing of deliverance and a guard of Angels The plague cannot fasten upon the people for Moses will not yeeld to it nor Amalec prevail in the vale because he held up his hands on the hill If ever the enemy shall do good on 't and God have decreed it so he first takes order for the silencing of his prophets whose prayers would as it were tranfuse a dead palsy into his hands that he could not smite Ier. 7.16 pray not saith he for this people neither lift up cry nor prayer for them neither make intercession to me for I will not hear As if the Lord should have said thus Had there been any good to be done in this case prayer would have done it But I am fully bent and therefore though Moses and Samuel those men of prayer stood before me yet my minde could not-be toward this people I am inexorable Ier. 15.1 what then shall Gods servants lose their prayers No this they shall have
their souls and healing to their state for this Sunne shall arise with healing under his wings that is in his beams See Psal 60.1 2. with 2 Chron. 7.14 3. Liberty for ye shall goe forth Calvin 〈…〉 to wit out of the strait prison the little-ease of Affliction and grow up or frisk about for joy so some render it as fat calves and young cattle in the spring 4. Prosperity ye shall grow up as the Palme tree notwithstanding your oppressions Vtaër percussus non loeditur imeâ—â—ne dividitur quidÌ„e sed refundit sese spissior redit Job à Woover ye shall break out and get up as blown bladders aloft all waters as the Sunne from under a cloud as the seed from under a clod 5. Victory for ye shall tread down the wicked and they shall be as ashes under the joles of your feet which erst rode over your heads and made you passe thorow fire and water Psal 66.12 But when shall all this be In the day that I shall do this saith the Lord q. d. Not so soon as your selves would for then it should be presently you would be pulling at the fruit afore it were ripe and plucking off the plaister afore the sore were healed nor so long hence as the enemies would Hoc esset poma acerba adhuâ— decerpere Cyp. for then it should be never but in Gods good time when he seeth fit who hath kept that key of times and seasons under his own girdle Not seldome in this life as when Constantine overcame and trampled upon Dioclesian Maximian Maxentius Licinius and other persecuting Tyrants according to that of Solomon The evil bow before the good Prov. 14.19 and the wicked at the gates of the righteous But most certainly at the day of judgement which is the third particular day of deliverance we have to speak to called that day by an appellative proper Then at utmost God will make up his jewels in much mercy and of this last day the most interpret it then will he both bring to light the hidden things of darknesse Vatablus Figuier Gualther c. Psal 83.3 and also those Hidden ones of his that are all glorious within though for the outside mean and despicable together with all their secret services and mental performances even the counsels of their hearts shall be made manifest and then shall every man have praise of God 1 Cor. 4.5 That is every jewel every Jew inwardly every Israelite indeed whose praise is not of men but of God shall be graced by the judge himself Rom. 2.29 before a world of men and angels For without the least mention of their sins Ezek. 18.22 Rev. 14.13 Their good parts and practises onely and amply shall be remembred and rehearsed And those not strictly censured for he will spare them as a man spareth his own son that serveth him but onely produced as proofs and evidences of that effectual faith of theirs wherby they have a plentiful entrance further and further into the kingdom of God 2 Pet. 1.10.11 SECT VIII Comfort under publike Calamities For application the main vse of this point and that which the holy Ghost in this text chiefly drives at is Vse 1 Singular comfort and incouragement to all and every of Gods faithful servants both in regard of the Church universal first and themselves next in their own particular First then for the labouring church what can be a greater comfort to every good child of hers then to hear that God will have his time ere long to ease her of her adverâ—aries and avenge her of those her enemies that now revel in her ruines crying down with her down with her even to the ground Psal 137. Ille dolet quoties cogitur esse ferox Ovid. Trist Cuique ferè paenam sumere paenasua est ib. Lam. 3.31.32 33. Ier. 30.7 2 Cor. 4.8 9. Niteris incassùm Christi submergere navem Cant. 2.2 This is the horrid and hideous voice of Babels brats and Edoms rufflers flesht in blood and used to the spoil as birds of prey But what saith the Oracle Comfort ye comfort ye my people saith your God speak ye to the heart of Jerusalem and cry unto her that her set time is expired that her iniquity is pardoned and so the quarrel fairely ended for she hath received of the Lords hand double for all her sins So it hath seemed to him that waited all this while to shew her mercy and thought long of the time she was in misery as being himself afflicted in all her afflictions and bearing a part Surely it is not willingly or from his heart saith the original that he doth at any time afflict or grieve the Children of men said that church that was even then under the lash but though he cause grief such is our untowardnesse that will not else be ordered yet will he have compassion according to the multitude of his merceies he will not cast off for ever This was her comfort and this may be ours when we hear how ill it fares with Gods people abroad and what preassures and grievances they groan under at home say This is the time of Jacobs trouble but he shall be saved out of it Troubled the Saints are on every side but not distressed doubting but not despairing persecuted but not deserted cast down but not cast off Tost the Church might be with Noahs Ark but not orewhelmed washt with Paul in the shipwrack but not drowned fired with Moses bush but not consumed pressed with Davids bay-tree but not oppressed prickt with Solomons lillie among thorns but not choaked growing in a bottom with Zacharies myrtle tree Chap. 1.8 Yet not overtopped a burdensome stone a torch of fire a cup of trembling in the hand of her enemies Zach. 12.2 3 6. who have but a time Dan. 11.24 39. The wicked plotteth against the just and gnasheth upon him with his teeth The Lord shall laugh at him saith the Psalmist for he seeth that his day is coming Psal 37.12 13. And thereupon afterwards he inferreth mark the upright man and behold the just for let his beginning or middle be never so troublesome the end of that man is peace God delighteth to make fools of his enemies and lets them bring their designes to the utmost and then defeats them 2 Chro. 32.21 Esther 7.10 1 Sam. 17.51 suffers them to proceed very far that they may return with the greater shame as Sennacherib that their high hopes may end in a haltar as Hamans that their own swords may be sheathed in their own throates as Goliaths When they are tumultuating and triumphing as if they day were their own and they were masters of the field with Gog and Magog then shall God come down as it were in an engin to rescue his saints and to dissolve the Gordian knots of all Antichristian power and policy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 112.4 2 Cor. 4 6 This he doth also for his
accuratissimis libris Num suspensum est supra â—lâ—as literas in signum cam siteram adesse vel abesse pesseâ—ut sit silius Mosis Manassis 2 Reg. 21. istius prosapiâ hujus imitatione Buxtorf Tiber. Amam Coronis in reference to the dung of the beasts that were slain in sacrifice Now God is of purer eyes then to behold sin with patience in his own especially for can two walâ— together and they not be agreed David is grievously threatened for despising God his father that is for daring to do that before him that he would not have done before a childe of a dozen yeers-old Cornelius and his company set themselves as in Gods view looked him ful in the face and carried themselves accordingly so must we remembring that al things are naked and open before the eyes of him with whom we have to do Iacob feared to displease his father lest he should get himself a curse and not a blessing yea that profane Esau would not offer to attempt any thing against Iacob his brother during his fathers dayes for fear of displeasing him Epaminondas rejoyced in nothing more then that he had done noble exploits and atteined great victories whiles his parents were yet alive that they might share with him in the comfort and credit thereof Oh let it be our constant care so to carry our selves that we may not shame our fathers house as Solomons fool but to get him honour from others Mat. 5.16 that they may see and say that we are the seed that the Lord hath blessed Esay 61.9 It is not for noble mens sons to be lingering and lodging in the stable or gate-house that 's a place for grooms and hindes much lesse to be found filling muck-cart the No more doth it sute with the sons of God to be loading themselves with thick clay to have their hands elbow-deep in the world to busie themselves about many things with neglect of the one thing necessary to run sqeaking up and down the world as rats and mice good for nothing but to devour victuals This is not to walk worthy of God their father and of Christ their elder brother SECT XI Let them resemble their father and wherein GOds children must resemble him M. Rob. Harris Math 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb as well as reverence him The child is but the father multiplied the father of the second Edition as One speaketh like him ordinarily both in countenance and condition The Pharisees were so like their fathers they were the worse again Isaac trod in his fathers foot-steps and heyred him even in his infirmities Gen. 26.7 Constantines sonnes exactly resembled their father in his good parts and practises We must also be followers of God as dear children 1. In light 1 Joh. 1.5 being transparent as a chrystall glasse with a light in the midst of it 2. In love Ephes 5.1 2. for have we not all one father Mal. 2.10 Ephes 4.5 6. love therefore as brethren 1 Pet. 3.8 fall not out by the way Gen. 45.24 let there be no difference for we are brethren and the Canaanite is in the land Gen. 13.7 8. How can we look our father in the face or expect his blessing when we know that he knowes there is dissention amongst us Oh how happy and pleasant a thing it is brethren to be at unity there surely it is that God commands the blessing Psal 133.1 3. He never came at Abraham that we read of till the breach betwixt him and Lot was made up again live therefore at peace and the God of love and peace shall be with you 3. In mercy Luk. 6.36 loving them that hate us blessing them that curse us doing good to them that persecute us for so shall we be the children of our heavenly father who doth good both to the just and to the unjust causeth his sun to shine and his raine to fall not onely upon flowers and fruit-trees but also upon briers and thorns of the wildernesse such incarnat devils as march up and down the earth with hearts and hands as full as hell with al manner of malice and mischief Such a childe of God was Elisha that feasted his enemies Steven that prayed for his persecutours and that Martyr that when he could not obtain a fair hearing before Steven Gardner cryed out Send me to my prison again among my frogs and toads which will not interrupt me whiles I pray for your Lordships conversion 4. In sanctifying the sabbath Exod. 20.11 Esay 56.5.6 by resting not only from corporal labour but spiritual idlenesse Acts Mon. as God rested on that day from creating and yet works hitherunto in preserving and upholding all things by the word of his power The baser sort of people in Sweth-land do alwayes break the sabbath Davids desire by Rob. Abbot p 16 saying that its onely for gentlemen to keep that day And in many places amongst us Gods sabbaths are made the voyder and dunghill for all refuse businesses But the Pharisees taking it for granted that Christ had done that he could not justifie on that day where in they were mistaken rightly conclude If this man were of God he would not have broke the sabbath day this not the guise of Gods children 5. Lastly 2 Cor. 7.1 1 Pet. 1.14 15 in all holy life and pure conversation according to that Be ye holy as I am holy pure as I am pure perfect as I am perfect Our lives should be as so many visible commentaries upon Christ's life we should preach forth his vertues Coloss 2.6 1 Joh. 2.6 and expresse him to the world in all his imitable praises and practises Then we are said to walk in Christ yea to walk as Christ walked when we resemble him not as an image doth a man in out-ward lineaments onely but as a son doth his father in nature and disposition in affection and action Our utmost good consists in communion with God and conformity to him in keeping inward peace with him that he abhor us not because of the provoking of his sons and of his daughters Deut. 33.13 and in seeking and keeping if it be possible and as much as in us lies peace with all men and holinesse for such shall both see God which is not every mans priviledge Heb. 12.14 and be counted and called the sons of God Math. 5.10 they shall have both the comfort and credit of divine Adoption SECT XII Let them love their Father and how to expresse their love IF God be our Father it 's but fit we should love him 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Avi magis amant nepotes quà m suosliberos Heidfeld Cos amoris amor Joh 3.16 God having tied parents and children together with cords of love saith Nazianzen Love I grant though of a fiery nature yet contrary to the nature of fire herein descends rather then ascends Hence grandfathers oft love their grandchildren better then their own But love