Fiat without toole or toyle Esay 40.28 This the blind Heathens saw Plutarch de Iside Oâ—yr and thus hieroglyphically set forth In Thebe a town of Egypt they worshipped a God whom they acknowledged to be immortall And how painted they him In the likenesse of a man blowing an egge out of his mouth to signify that he made the round world by his word and createth the wind The worlds beesome as Rupertus calleth it wherewith God sweepeth his great house and whereby he setteth forth his inexpressible power See for this Psal 18.11 and 148.8 Iob. 28.25 Ier. 10.12 Senec lib. 5. Nat quaest cap. 18. And although we cannot tell whence it commeth or whither it goeth Iob. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet can we with Cruciger contemplate the footsteps of God in this and other creatures saying with Paul that God is so neer unto us that he may be almost felt with our hands and declareth unto man what is his thought what language he hath in his heart quid sermocinetur quidve cogitet Drus what he talketh within himself as the rich fool did Luk. 12.17 Jesus knew the Pharisees thoughts yea thou understandest my thoughts afarr off saith David Psal 139.2 even before I conceive them Hierom and Theodotion referre the affix to God Eloquium suum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Seventy reade thus Who declareth unto man his Christ sensu pio et egregio saith Mercer sed alieno for Ma-sicho they reade Meshichio perperam that maketh the morning darknesse As he did at Sodome whereon the Sun shon bright in the morning but ere night there was a dismall change So in Egypt Exod. 10.22 so in Jury at Christs death Mat. 27.45 Let this learne us to blesse God for the light both naturall Gen. 1.4 and supernaturall 2 Cor. 4.4.5 and to pray that our Gospell-sun may not set at noon-tide nor our light be put out in obscure darknesse but rather that he would make our darknesse morning for so the words may be read here by clearing up those truthes to us that yet lye in part undiscovered Oh cry after Christ as the poor man in the Gospell Lord that mine eyes might be opened Oh that thou wouldest give me sight and light Sun of righteousness shine upon my dark soule and treadeth upon the high places of the earth As being Higher then the highest Excelsus super Excelsos Eccles 5.8 terrible to all the kings of the 〈◊〉 those dread soveraignes Psal 76.12 the most high God Gen. 14.18 and 22. that hath heaven for his throne and earth for his foot-stoole yea those highest places of the earth the tops of mountains and rocks inaccessible But who is this King of glory The Lord the God of Hosts is his name Give therefore unto the Lord O yee mighty give unto the Lord Psal 29.1 glory and strength Give unto the Lord the glory due to his name worship the Lord in the beauty of holinesse c. Exalt yee the Lord our God Psal 99.5 and worship at his footstool for he is holy CHAP. V. Verse 1. HEar ye this word A new sermon as appeareth by this new Oyer not unlike that of S. Paul Act. 13.16 Men of Israel and ye that fear God give audience or rather that of Diogenes who cried out at Athens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hear O ye men And when as thereupon a great sort of people resorted to him expecting some great matter he looked about him and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I called men and not varlets They were no better surely that our Prophet had to deal with Isai 1.4 Ah sinfull nation a people laden with iniquity a seed of evil-doers children that were corrupters they had forsaken the Lord provoked the Holy One of Israel they had increased revolt Hence this onerosa prophetia this word this weighty word this burdensome prophecy which I take up against you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onus Heb. lift up being scarce able to stand under the burden of it See the Note on Mal. 1.1 And it is against you not for you but that 's your own fault for do not my words do good to him that walketh uprightly Mic. 2.7 Excellently Austin Adversarius est nobis quandiu sumus ipsi nobis c. The word of God is adversary to none but such as are adversaries to themselves neither doth it condemne any but those that shall be assuredly condemned by the Lord except they repent But we have in a readinesse to revenge all disobedience saith the Apostle 2 Cor. 10.6 and if any man will hurt Gods faithfull witnesses for discharging their duties fire proceedeth out of their mouth and devoureth their enemies and if any man will hurt them he must in this manner be killed Rev 11.5 for Elisha hath his sword as well as Jehu and Hazael 1 King 19.17 And when Elisha unsheatheth and brandisheth his sword it is a fair warning that the sword of Jehu and Hazael are at hand See Hos 6.5 Jer. 1.18 even a lamentation Heb. a very bitter lamentation Ezek. 19.14 like those of Jeremy for Judah or of the mourners in Jerusalem Ezech. 9.4 or of Christ weeping over that city Luke 19.41 42. Or of Paul bewailing his wretched countreymen Rom. 9.3 and 10.1 or of the two witnesses clothed in sackloth Rev. 11.3 the habit of mourners or of Athanasius who by his tears as by the bleeding of a chast vine sought to cure the leprosie and prevent the misery of that tainted age Heu heu Domine Deus was the cry of the ancient Christians Flete nefas magnum nam toto flebitis orbe Their books are like that in Ezekiel written on both sides Cardan and there was written therein lamentations and mourning and wo Ezek. 2.10 This of Amos was a sad song a dolefull ditty a lamentable prophesie of Israels utter destruction as it followeth in the second verse where Prophet-like hee speaketh of it as already done notwithstanding their present prosperity and tranquillity And have not Englands Turtles groaned out for a great while the sad and lamentable tunes of wo and misery to this sinfull nation and plainly foretold what we have felt already and have yet cause enough to fear Ah! great be the plagues that hang over England Act. Mon. 1667. said Mr. Philpot Martyr long since Happy shall that person be whom the Lord shall take out of this world not to see them c. And the like said Rogers our prâ—to-martyr Bradford Ridley Lever c. besides the concurrent predictions of Gods faithfull servants a-late whose hearts and tongues he hath so guided as that they all as one man have denounced heavie judgements and taken up loud lamentations against us Now as before great stormes cocks crow loud and thick so is it here and so it should be Exod. 32.31 32. Jer. 18.20 Ioel 2.17 else God will be displeased Ezech. 13.5
spake right there was trembling and none durst budge against him but when he offended in Baal he died Hos 13.1 then every paltry adversary trampled upon him as a dead man Sanet in Zech. 8.13 Heyl. Georg. 370. then every scurrilous Poet could insult over him and cry Credat Judaeus Appela Non ego then every common Turk could by way of execration say Judaeus sim si fallo and in detestation of a thing I would I might die a Jew then a dispersed and despised people they are none more under the cope of heaven partly for their former Idolatry but principally for their rejecting of Christ crucified whom they cannot but in their consciences know to be the Shiloh that should come sith the scepter is so longe since departed from Judah and a Law-giver from between his feet Gen. 49.10 That for their sins which are many say the Talmudists he yet hides himself in the caverns and secret places of the earth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a simple pretence or rather a subtlety of Satan to hold them still in blindnesse till God unseale their eyes till when things that are never so clere will not be beleeved Verse 5. Afterward shall the children of Israel return They shall come out of the furnace more refined then ever By this shall the iniquity of Jacob be purged and this is all the fruit to take away her sin when he maketh all the stones of the Altar as chalk-stones that are beaten in sunder the groves and images shall not stand up Esay 27.9 then indeed hath Jacob the right fruit of his sufferings when he makes all the stones of the Alter as chalk-stones crumbling them to crattle when he puls down the groves and images those Balaams-blocks that lay in his way to God and now resolves to return and seek the Lord from whom they had deeply revolted to seek his face and favour to seek his ordinances true worship lastly to seek to know do what is well-pleasing in his sight Their hearts shall rejoyce that thus seek the Lord these are true converts indeed these are those sekers Psal 24.6 yea this is Jacob as there Jsraelites indeed such as cannot be whereever they are cast without God in the world without Christ Jer. 30.9 Ezek. 34.24 1 King 12.6 who is here called David by a Patronymick as also elso where no without allusion to the Apostasy of the ten tribes from the house of David so from the true God which now also they shall bewail as the root of their sin ruine and David their King Call'd by Daniel Messiah the Prince Dan. 9. Act. 3. and by Peter Christ the Lord. See Luk. 1.32 Some think he is here called the goodnesse of God They shall fear the Lord and his goodnesse which also is his glory Pavehunt ad Dominum Exod. 33.19 The Hebrew is they shall feare to the Lord trepidabunt that is trembling they shall make hast to him as frighted doves do to their columbaries See Hos 11.11 they shall kiss the Son with a kiss of homage and with reverentiall feare submit to he kingdome CHAP. IV. Verse 1. Heare the word of the Lord This is the beginning of a new Sermon or judiciall act of God against the ten tribes which are here convented convinced sentenced It begins with an Oyes like that of St. Paul Act. 13.16 Men of Israel and ye that feare God if any such be in so generall a defection give audience Ye have heard Gods mind before parabolically delivered and in types now heare it in plaine tearmes Heb. 12.25 that you may see and understand and be converted and I may heale you Heare and your souls shall live Heare him that speaketh from heaven even that excellent speaker as he is calld Dan. 10. that Arch-prophet whom ye are bound to heare Deut. 18.18 Mat. 17.5 upon paine of death Heb. 12.25 the Lord Christ I mean who speaketh with Authority and is mighty in word and deed Act. 10. He it was whom Isaiah saw upon his throne and heard speaking Job 12.41 And it is a Rule in Divinity that where the old Testament bringeth in God appearing and speaking to the Patriarches Jer. 13.18 Prophets and people it is to be understood of the second person Hear therefore and give ear be not proud for the Lord hath spoken it Am. 3.7 The Lion hath roared who will not fear The Lord God hath spoken who can but hear and fear humble and tremble ye children of Israel But oh how altogether unlike your father Even as unlike Ezek. 34.27 as Jehoachim that degenerate plant was to his father Josiah that plant of renown His heart melted when he heard the law 2 Chron. 34. but Jehoiachim cut it with a penknife and cast into the fire Jer. 35.23 These were Israels children and named the house of Jacob as those in Micah chap. 2.7 but an empty title yeelds but an empty comfort at last Is the spirit of the Lord straitened saith the Prophet there were these Jacobs doings Do not my words do good to him that walketh uprightly were you Israelites indeed I should not thus lose my sweet words upon you but you would incline your ears and come unto me Esay 55.3 1 King 14.6 hear as for life it self especially since I am sent unto you as once Ahâ—jah was to Jeroboams wife with heavy tidings with such a Citation or processe from heaven as may well be unto you as Samuâ—ls message was to Eli that made both his ears to tingle or as the hand writing was to Balthasar that made his knees knock together For the Lord hath a controversie with the inhabitants of the Land The former title children of Israel was too good for them they had disgraced their fathers family and were therefore Reuben-like fallen from their dignity They shall henceforth be called the inhabitants of the Land as the wicked are called Revelation 12.12 in opposition to the heavens and those that dwell therein the Burgesses of the new Jerusalem Abraham had seed of two sorts some were as the dust of the earth Gen. 13.16 others as the Stars of heaven Gen. 15â—5 And all are not Israel that are of Israel Rom. 9.6 Multi sacerdotes et pauci sacerdotes saith Chrysostome There are many Ministers and yet but few many in name but few indeed workmen that need not be ashamed Nomen inane crimen immane It was cold comfort to Dives in flames that Abraham called him Son or to Judas that Christ called him Friend or to these rebellious Jewes that God sometimes called them his people and had rooted out the cursed Canaanites to make room for them when as they lived in Gods good Land but not by Gods good Lawâ—â— for which cause the Lord hath here a controversie with them a suit at law and being himself both plaintiffe and Judge Mals fidei possessores he is sure to cast them yea
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
upon you and the people not be afraid or run together to make resistance Jer. 5.22 Psal 114.7 Will ye not then tremble at my threats saith the Lord Tremble thou earth at the presence of the Lord at the presence of the God of Jacob. Fear is an affection of the soul shrinking in it self from some imminent evil God is the proper object of it whence hee is called Fear in the abstract Psal 76.11 and those that come on his errand should bee received with reverence yea with fear â—and trembling as was Titus 2 Cor. 7.15 and before him Samuel by those Elders of Bethlehem 1 Sam. 16.4 as suspecting it was the purpose of some judgement that brought him thither Commest thou peaceably said they It is a good thing to stand in awe of Gods Messengers and to tremble at his judgements whilest they yet hang in the threatnings It appeareth by this Prophet that carnall security was grown epid emicall and had over-spread the land chap. 6.2 3. Some there were that said God had not sent the Prophets to denounce those evils but that they had done it of their own heads as we say Others doubted of the certainty of those evils denounced chap. 6.3 against whom He here disputeth by these fore-going similitudes and in the next words plainly asserteth the Divine providence and the authority of the Prophets Gods privy-Counsellours Shall there be evil in a city Understand it of the evil of punishment See Lam. 3.37 Esay 45.7 Mic. 1.12 Eccles 7.14 1 King 9.9 and 21.29 See my Treatise called Gods love-tokens pag. 3 4. c. and the Lord hath not done it Although God doth it not but onely as it is bonum Justitiae good in order to his glory That which we are here advertised is that it is not Luck and Fortune that doth tosse and tumble things here below but that God sits at the stern and steers the affairs of the world The Gentiles indeed held Fortune as a goddesse representing her by a Woman sitting upon a Ball as if the whole world were at her command having with her a razor as if she could at her pleasure cut off and end mans happinesse bearing in her right hand the stern of a ship as if she could turn about all things at her pleasure and in her left hand the horn of abundance as though all plenty came from her This was abominable idolatry to be shunned by Christians yea the very name of Luck or Fortune is to be spet out of their mouthes with utmost detestation It repented Austin that ever he had used that wicked word Fortuna Aug. Retract Verse 7. Surely the Lord God will do nothing i. e. Hardly any thing He lo-veth to foresignifie to warn before he wound and this meerly out of his Philanthropie Howbeit sometimes and in some cases he is more sudden and still in his revenges that he may thereby First maintain his honour and glory the eyes whereof are by some sinnes extraordinarily provoked as Acts 12.23 And secondly to teach men not to continue in sinne no not for a moment sith they may bee presently cut off from all further time of repentance acceptation and grace for ever This made Austin say that he would not be an Atheist no not one half hour to gain all the world See Luke 17.32 and 12.20 Pharaoh had warning of the first and second plagues not so of the third and again of the fourth and fifth but not of the sixth and yet again of the seventh and eight but not of the ninth And when neither warning nor no-warning would do good then came that sweeping plague Tandem prototocos ultima plaga necat But he revealeth his secret to his servants the Prophets Gods Prophets then are his meniall servants not his underlings or inferiour hinds but of noblest employment about him Every faithfull Minister is servant to the king of heaven Act. 27.23 whose I am and whom I serve this the Devil denied not Act. 16.16 17. yea his Steward Embassadour Herald as here by whom he proclaims warre but first proffers pardon and proposes conditions of peace A practise usuall not onely among the people of God by his appointment Deut. 20.10 but also among the Heathens as Histories informe us The Romans had their Lex Facialis by their Heralds they sent to such as had wronged them Caduceum Hastam as Ensignes of peace and warre that within thirty dayes they might take their choice within which time if they did them not right the Herald presently denounced warre against them casting forth a dart in token thereof Alexanders course was when he sat down before a city to set up a torch to shew that if they would come in and submit before that torch were burnt out they should have hearing Tamerlan hang'd out first a white flag then a red and lastly a black And the Turks at this day Turk hist. 344. first make to their enemies some offer of peace how unreasonable soever it matters not Gods offers in this kinde are all of grace and for our good If it were otherwise what need he give warning and why doth he not as Absalom did when intending to murther Amnon hee spake neither good nor evil to him Well might the Lord say Fury is not in me O Israel thou hast destroyed thy self As I live I desire not the death of a sinner c. If he did why might he not rush suddenly upon such and confound them at once as he did the reprobate Angels even in the very act and first moment of their sinne Why comes he first in a soft still voyce when he might justly thunder-strike us and why sendeth hee his Heralds to proclaime warre but yet with articles of peace and reconciliation open in their hands Chrysost Why was He but six dayes in making the world and yet seven dayes in unmaking and destroying one city Jericho Was it not to shew that the Lord is mercifull and gracious slow to anger and of great kindnesse And this he hath commanded his Prophets to make known Psal 103.8 that the goodnesse of God may lead men to repentance As if they turn his grace into wantonnesse and pervert his patience to presumption Rom. 2.4 their commission is to declaim against such practises with all authority Tit. 2.15 and to proclaim hell-fire in case men amend not Necessity is laid upon them so to do and wo be to them if they preach not law as well as Gospel that when they return up their commission they may report the matter saying Behold we have done as thou hast commanded us Ezek. 9.11 True it is that perverse people question the Prophets and quarrell them for this plain-dealing as Ahab did Eliah for a troubler of Israel and Amaziah our Prophet Amos for a trumpetter of rebellion But this is as great folly as if some fond people should accuse the herald or the trumpet as the cause of their warre or as if
have Spain to be meant subdued say they by Nebuchadnezzar after other his great conquests and by him planted with Iews carried captive from Ierusalem With such bold and frivolous fancies do these poor deluded creatures fondly feed themselves They are generally light aeriall and fanaticall brains saith One apt to work themselves into the fools-paradise of a sublime dotage They not onely expect a corporall restitution to their own countrey Blounts voyage but also a soveraignty over all other nations and possession of their Provinces saith Another they beleeve that the Messias is not yet come Buxtorf synag c. 5. because the Christian Empire is not yet destroyed and therefore they pray daily for the overthrow of the Roman Empire Out of the East it is that they expect their Messiah whither the Spanish Iews fled when they were banished and are exceedingly multiplied for those do they hold to be this captivity of Ierusalem here mentioned Spec. Europ viz. of the tribe of Iudah and the other in Germany and Italy to be of the tribe of Benjamin who in honour of the more noble tribe and to correspond with them the better do learn the Spanish Tongue which those still retain in hope belike to be one day Lords of that large and rich countrey Shall Possesse the cities of the South i. e. shall return to their own Southerly cities and provinces And this Prophesie of recovering the holy land is to be taken in a spirituall sence and it importeth that all those that are Israelites indeed Iews inwardly shall flee to the Church of Christ Rom. 9. Verse 21. And Saviours shall come up on mount Zion Judas Macchabeus and Hircanus in the history as in the mysterie the Apostles and other of Christs Ministers who are here and elsewhere called Saviours a very high stile because God maketh use of their Ministery as he doth likewise of the Angels for the good of them that are heirs of salvation Heb. 1.14 and by their help the faithfull are saved Hence those expressions 1 Tim. 4.16 thou shalt save thy self and those that hear thee Iam. 5.20 he shall save a soul from death Iob 33.24 Deliver him from going down to the pit I have received a ransom See also Mic. 5.6 Iude 23. 1 Cor. 3.6 7 9 and 4.1 and 9.22 Let Ministers hence learn their dignity and their duty Christ hath communicated to them many of his own most honourable titles as Light of the world Doctour Pastour Saviour Redeemer c. True it is He alone is the principall Saviour and therefore it followeth in the closure of this shortest Brevissimus sed difficilimus Propheta Merâ—er but most difficult Prophet the kingdom shall be the Lords He to speak properly is the sole both Soveraign and Saviour of his body the Church Sed servatores dicuntur saith Mercer but they are called Saviours because they preach the word of this salvation and are instrumentall to Christ in that great work like as the Apothecary is to the skilfull Physician in curing his patient of a deadly disease to judge the mount of Esau Antichrist with his adherents all other Infidels also and Atheists condemned here by Christ and his faithfull Ministers Ezek. 20.4 as rebels against God and sinners against their own souls Wilt thou judge them sonne of man wilt thou judge them cause them to know their abomination and to judge themselves worthy to bee destroyed that judging themselves they may not bee judged 1 Cor. 11.31 but of Esauites may become true Iacobites as Iether by nature an Ismaelite 1 Chron. 7.17 is for his faith and piety called an Israelite 2 Sam. 17.25 Lo thus to judge the mount of Esau ought to bee the ambition of Christs Ministers for to gain them to Christ by convincing the world of sinne of righteousnesse and of judgement that is of the mischief of sinne the necessity of justification by Christs merit and of sanctification by his Spirit This is to be both Iudges and Saviours as those Iudges of old were whereunto the Prophet here seemeth to allude This is to save people with fear pulling them out of the fire Joh. 16. â— Iude 23. This is to proclaim Christ King and to set the Crown upon his head as Cant. 3.11 with that glorious acclamation The Lord is our Judge the Lord is our law-giver the Lord is our King and He will save us Esay 33.22 The Kingdom shall be the Lords Not onely the Kingdom of Power over all creature 1 Chron. 29.11 and Grace in the hearts of his people here called oft the kingdom of heaven in the Gospel but also of Righteousnesse and of Glory hereafter to be chiefly exercised at that Great and dreadfull day Now to this King Eternal Immortal Invisible the onely wise God be honour and glory for ever and ever Amen 1 Tim. 1.17 A COMMENT OR EXPOSITION Upon the Prophesie of JONAH CHAP. I. Verse 1. NOw the word of the Lord came Heb. And the word For with that particle And the Hebrews sometimes begin a discourse as Ezek. 1.1 Levit. 1.1 an elegancy proper to that tongue Howbeit Hugo Cardinalis maketh this And not an inceptive particle but a copulative to many other things that were in the Prophets mind Others conceive it to be continuative of some other history not now extant or at least connexive of this history with the course of his ordinary calling and Prophetike employment among the ten tribes to whom he prophesied together with Hosea 2 King 14.25 Amos and others but with little good successe in the reigne of Ieroboam the second a Prince more prosperous then pious Ionah prophesied of his prosperity and victories whereof when no good use was made by the house of Israel their calamity and captivity was likewise foretold by Hosea Amos and Esay and hence some conclude that Jonas was the first of all the Prophets whose writings are extant For he lived say they before the battell of Joash King of Israel with the Syrians about the end of the life and prophesâ—e of Elisha 2 King 13.14 c. and 14.25 unto Ionah the sonne of Amittai Ionah signifieth a Dove but Ionah had too little of the dove in him plenus enim fuit effraenatis motâ—bus saith One as passionate a man of an honest man Luther D. Harris as you have lightly heard of saith Another Whether he was that mad fellow as those much more mad Captains called him 2 King 9.11 that was sent to anoint Iehu or else the widow of Sarepta's sonne raised by Eliah as the Hebrewes will have him to be I have not to say But that he was a servant of the Lord we finde 2 King 14.25 and a type of Christ Mat. 12.40 concerning whom he prophesied Augustine non tam sermone quam sua quadam passione far more plainely then if he had by voice foretold his death and resurrection And whereas the Grandees and Potentates of the world get them a
Hosts by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Hierome Ornatus for order makes an army beautiful 3. For their obedience which is no lesse admirable then their order amiable No souldier is so obsequious so active so ready prest at the command of his captain as all creatures are at the command of God So well disciplined are they and trained to it not by rules of art but by instinct of nature Psal 119.91 that if he say but to any go he goeth if come he cometh if do this he doeth it Never was any Emperour so observed as he is even to a nod or beck Psal 123.2 Fiftly therefore is he stiled somtimes Lord of Hosts and other times Lord God of Hosts to denote and set forth his infinite and irresistible power and that there is no standing before him thus armed and appointed if his wrath be kindled yea though never so little which is an answer to the third quaere Beza in Rom. 9.29 exauditi sunt domino multo potentiore quam ipsi sitis Ad infinitas ipsius vtres copias explicandas Beza in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sets forth his absolute power and soveraignty over all creatures whence he is called the one or onely Lord. Ephe. 4.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est dissipare perdere quod victori conâ—enit imprimis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoc epitheto summa tribuitur Deo potentia saith a grave and learned interpreter Chiefest power and soveraign authority is given and ascribed to God by this attribute For this it is often used and urged in the old Testament as in the new the very Hebrew word Sabaoth is retained for more Emphasis Iam. 5.4 The cryes of them that have reaped your fields and yet received no wages are entred into the eares of the Lord of sabaoth that is they are graciously heard by a Lord far more mighty then you are any saith the same interpreter And in his larger Annotations this saith he is added to shew his infinite forces and matchlesse might The like may easily be collected from Rev. 4.8 compared with Esay 6.3 Where the holy Ghost rendereth Holy holy holy Lord God of hosts by Holy holy holy Lord God Almighty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely such a one as hath not the sole command alone but the whole command of all the creatures In heaven he hath good servants in hell bad in earth both The other Apostles call him Lord it is Gorrans observation Iudas calls him not so but Rabbi Mat. 26.22 25. because he had shaken off the yoke of obedience but they that will not bend must break as he did when shortly after he became his own deathsman after that he had delivered up his master and all by the determinate counsel of God the might strong God as he is stiled Esay 9.6 the Al-sufficient God Gen. 17.1 Aben Ezra renders it The conquerour and the Lord Christ is said to go forth riding on his white horse conquering and to conquer Rev. 6.2 The Septuagint render it Self-sufficient able to do all without help of any how much more when having such hosts at command Aquila renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong lusty valiant Pagnine and Iunius Omnipotent Now dicitur Omnipotens quia omnium tenet potestatem saith Isidore And this David the King acknowledgeth in all ample manner yea Nebuchadnezzar the tyrant Dan. 4.37 Thine O Lord is the greatnesse and the power and the glory and the victory and the majesty For all that is in the heaven is thine thine is the kingdom O Lord and thou art exalted as head above all c. 1 Chron. 29.11.12 SECT II. The Pope will needs be Lord of Hosts Vse 1 VVHat meaneth then that man of sin that mouth of blasphemy that I may apply to speak so great things of himself Rev. 13.5 2 Thes 2. Psal 100. Fran. Zabar Bellar. lib. 4. de Poâ—t Roquia in omnibus admirabilis stuper mundi to boast himself so much in mischief Psal 52.1 to lift up himself above all that is called God sitting in Gods temple and shewing himself there as if he were Lord of Hosts For although he hath but some angle and not all the corners of the earth though he is but a fox in a hole yet his discreet doctors say of him that he can do all that Christ can do that God hath put all things in subjection under his feet the beasts of the field that is men living on the earth the fishes in the sea that is souls in purgatory the fouls of the aire that is the souls of the blessed It sufficeth not Mosconius to derive Pape of Papae the interjection of admiring because the Pope is the worlds wonderment Rev. 13 3 Admiratio peperit philosophiam sic et Antichristianismum habens in toto mundo utrunqe gâ—adium c. Dulia adorandus De ministr milit Eccles l. 1. cap. 1. Os papae eâ—t eulus diaboli in eodem sunt praedicamento Jgnatij Con. clavs pag. 139. vide Pareum in Apoc. 13.3 Orâclis vocis mundi moderaris habenas et merito in ter ris diceris esse Deuâ— Super Angelos eleuatier papa adeo ut eos excommunicare possit ait Joh. 23. in extravag Luk. 4.6 Dr. Featly his Transub exploded that beast he should have said in the Revelation that all the world wondered after and Pontifex because he makes men a bridg to blessednesse but he will have him to be King of Kings and Lord of Lords having the power of both swords throughout the world yea command over all reasonable creatures Boniface the 8. wrote to Philip K. of France that he was Lord of all both temporals and spirituals in all countries which is one of the divels titles Math. 4. Valladerius shames not to say of Pope Paul 5. that he was a god lived familiarly with the Godhead heard Predestination it self whispering to him had a place to sit in councel with the most divine Trinitie And another of the same Popes parasites dedicates a book to him thus To Paul the 5. Vice-God the most invincible Monarch of the Christian common-wealth the most mighty defender of the Pontifician omnipotency Our Lord God the Pope saith a certaine Canonist And to thee is given all power in heaven and earth said the Councel of Lateran the very year before Luther stood up against that Romish Antichrist who weares a triple crowne in token that he is Lord of heaven where he may canonize saints of hell where he may free soules out of purgatory of earth where he saith as once the divel did All power is delivered unto me and unto whomsoever I will I give it But how haps it then that he gives no more to many of his best servants To instance in some of our own fugitives Allin had a Cardinals hat but with so thin lining meanes to support his state that he was commonly called the starveling Cardinall Stapleton was made professour
over with flowers magnified dung guilded rottennes golden damnation who knowes not how sharply St. James takes up the partiall Christians of his time for admiring mens ease wealth and pomp rather then grace and true spirituall worth This saith he is to despise Christs poor and to be judges of evill thoughts Tanti vitrum â— quanti Margaritum Melius est pallens aurum quam fulgens aurichalcum Ber. in cant 6. Davids desire by Rob. Abbots Vertue is a thousand Escucheons saith one and it is grace alone that animateth and ennobleth all other good parts and abilities which else are but as a glassy bugle saith Hierome after Tertullian to the pearle of price or as gold to brasse saith Barnard and a little of the palest and counterfeit gold is far better then much of the finest and brightest brasse so is the meanest of Gods servants better then the most magnificent glorious worlding that ever trod upon earthly mould and so let us esteeme them Mr. Fox when he was asked whether he knew a certain poore man who had received succour from in time of trouble answered I remember him well I tell you I forget Lords and Ladies to remember such SECT XI Exhortation to practise holinesse that is so honoured FOurthly are those that are sound faithfull so highly honoured in heaven Vse 4 This me-thinks should much raise the price of religion and bring godlinesse into greater request amongst all those that would be of any reckoning or repute with God at that day It will go to the hearts of ungodly men I wot well to see some of all sorts sitting down with Abraham Isaac and Jacob Rev. 21.8 Job 29. in the kingdome of heaven and themselves shut out amongst dogs to see such as they would have disdained to have set with the dogs of their flocks to be set then upon thrones judging their judges and having power over the Nations to binde their Kings with chaines and their Nobles with fetters of iron To execute upon them the judgments written 1 Cor. 3 and yet this honour have all his Saints Psal 149.8 9. For know ye not saith the Apostle that the Saints shall judge the world yea the angels Who would not therefore rule with God as Iudah by labouring to be faithfull with his Saints Hos 11.12 We see with what a deal of eagernesse honours and offices rich prizes and great places are sought and pursued after Balaams asse never gallops fast enough to fetch in profit and preferment Set but a wedge of gold in sight and Ioshua that could stop the course of the Sun cannot stay Achan from courting and catching at it In cepeet allium impensa 1600 talenta in pyramidum una extruenda refert Heredot Viri beni aviditas tuta est Sene. epist 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ambitiese quippiam contendere sic ut te non patiaris ab alio vinci Eras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sumpta est metaphora à procis Zelotypis Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 24.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subaudi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interea duut resurrectiouem expecto Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And yet what are riches and honours but golden gyves the Noble miseries of this wretched life And what do they that are so set upon them with the neglect of heavenly honours and that wealth of a better world but prefer the onions of Egypt before the bread of angels paltry pibbles before precious pearles thick clay before pure gold counterfeit coine before true treature Oh see and bewaile this so great a folly in your selves and others and for future learne to covet spirituals to be greedy of grace to encroach upon God for more and more of his favour and fellowship as Moses did Exod. 33.12 13 14 17 18 19. chap. 34.9 To be ambitious of peace 1 Thess 4.11 And of pleasing God 2 Cor. 5.9 To seek for honour and glory by well-doing Rom. 2.7 To be zealous of the better things 1 Cor. 12.31 To pursue after the perfect knowledge of Christ having it as it were in chase as St. Paul had Philip 3.4 .. as the hunter hath his prey or as the persecuter hath him that he persecuteth He had once been mad in persecuting the saints Acts 26.11 And breathed out threatnings lay panting as it were for breath like a tired wolfe Acts 9.1 2. Now when God had turned the streame he was judged by some as mad the other way 2 Cor. 5.13 Whilst knowing the terrour of the last day he perswaded men and in the meane-while he laid his policy and bent his best wits as the word there signifies to keep a good conscience that richest treasure and most precious Jewell that ever the heart of man was acquainted with SECT XII Why. TO quicken you to the pursuit and practise of this duty Consider that Grace is the only thing that God looks after in this world God looked down from heaven saith David upon the sons of men to see not who were wealthy witty mighty Psal 14.2 magnificent c. but to see if there were any that did understand or sought God And he bids the Propher Jeremy run to and fro through the streets of Jerusalem to sâ—eâ—f he could finde a man Ier. 5 1 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diog. Lucernâ accensâ Hominem quaâ—â—bat Aesopus Ipris â—â—stijs bestâ—â—â—â—or est hâ—mâ—â—â—atione vigers ratione non vivens Bern in Cant. 5 Ratione homines jurentis religione hommes hominibus antestant Boet de consol l 4. Pros 3. Vltra homines prove nit probitas sola infra horninem detrudit improbitas tb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. that is a righteous man that feareth God and kept his commandements Hoc est enim torus homo for this is the whole man saith Solomon And it is as if he should say He is not a compleat man that 's voyd of Gods holy fear framing him to obedience though otherwise never so west accomplished This is that whereby one man doth as far excell another as any man excells a beast saith Bernard and Boetius The righteous is more excellent then his neighbour laith Solomon let him dwell where he will He is of better birth and breeding of better alliance and atendance of better place and office of higher degree and dignity The Holy Ghost stileth such the Nobles of the earth Ps 16.3 honourable personages Psal 45.9 plants of renown Esay 5.3 privy-councellours to the great King Psal 25.14 Princes in all lands Psal 45.16 Kings and Priests to God Rev. 1.5 yea higher then heathen kings Psal 89.27 and better then those mighty Monarks Dan. 7.37 Where it is very remarkable that the Prophet having set forth the greatnesse and glory of the Princes Potentates and mighty states in the four Monarchies comes to speak at last of a kingdome which is the greatest under the whole heaven and that is the kingdome of the saints of the most High Hence is
it that God himself makes a challenge to all the world besides in the behalf of his Israel Deut. 33.29 Happy art thou O Israel who is like unto thee O people saved by the Lord meaning mdeed that no Nation under heaven how happy so ever was comparable to them And hence it is also that the kings of the earth shall bring their glory to the church as Constantine did and coming to see as Theodosius did an excellency in grace a beauty in holinesse above any outward trappings they shall leave the throne and palace to seek the sweet delights of the faithfull and to sing their songs Psal 138.4 5. Aencas Sylvius relates of Ingo King of Draves and Veneds Chap. 20. that making on a time a stately feast he invited thereunto all his Nobles at that time Pagans together with a multitude of poor christians His Nobles he set in his hall below and those poor Christians with himself in his presence-chamber giving them all royall entertainment and attendance At which when his Nobleswondred and stomacked he told them this he did not as he was King of Draves but as King of another world wherein these poor ragged people should be his compeeres and fellow-Princes These HeathenNobles might haply stumble hereat as the Saracen Prince once did at a like speech of Charles the great His custome was to have ever at his meals a board of beggers feeding not farr from his table This Prince Aigoland for so was the Saracens name coming gallantly accompanied to the French Court pretending that he would be baptized Viri annis pannisque obsiti Melancthon apud Ioh. Manl. loc com pag. 361. and become a Christian and being feasted by King Charles asked what those Lazars and poor people were Answer was returned that these were the friends and servants of our God whom we Christians worship Whereupon he speedily depatted desperately protesting that he would not serve that God which could keep his servants no better This man knew not that God hath chosen the poor of this world rich in faith to be heirs of his kingdome of glory Smyrna the poorest of the seven Churches hath the richest price set upon it The poor man indeed speaks supplications and the rich man answereth him roughly Prov. 18.23 The world despiseth the poor though never so veâ—tâ—ous as the Prodigalls elder-brother did him This thy son saith he not this my brother he disdains to call him brother because of his poverty So doth not the Lord Christ Of Queen Elisabeth it is said that she hated no less then did Mithridates such as maliciously persecuted vertue forsaken of fortune Camdens Elisa fol. 531. The poorest bondslave if a free-man of Christ when he suffers hard words and ill usage from his master for well-doing doth herein finde acception with God 1 Pet. 2.19 Quales sunt plerique verae Ecclesiae cives Beza 20. Be a man never so poor in estate if withall he be poor in spirit and pure in heart the kingdome of God is his Mat. 5.3 Gods kingdome indeed is not of this world commeth not by observation neither consisteth in meat and drink in pomp and outward splendour but in righteousnes and peace as did that of Melchisedech and joy in the holy Ghost unspeakable and glorious joy Mr. Boltons Disc of true Happ Epist dedicat concerning which hear him that had felt it and spoke by experience Certain it is saith a late Reverend Writer that if a man were crowned with the royall state and imperial command of all the kingdomes upon earth if his heart were enlarged to the utmost of all created capacity and filled with all the exquisite and unmixed pleasures that the reach of mortality and most ambitious curiosity could possibly devise and might without interruption and distast enjoy them the length of the worlds duration they were all nothing to the precious and peerlesse comforts of the kingdome of grace but even for an hour I speak the truth in Christ and use no hyperbole the spirit of all comfort and consciences of all true christians bearing me witnesse Hitherto He and I cannot better conclude this discourse then he doth that with a little alteration Be we all entreated with a proportionable zeal and fervency to encline and enlarge our affections to the pursuite and practise of so excellent and glorious a happinesse that God may guide us with his counsell and afterwards receive us to his glory Psal 73. SECT XIII Let the Saints see their dignity and be thankfull LAstly let Gods Jewels be hereby excited to a double duty Use 1. Let them be joyfull in glory let them sing aloud upon their beds Let the high praises of God be in their mouths Jam. 1.9 10 and a two-edged sword be in their hands Psal 149.5 6. Let the brother of low degree rejoyce in that he is exalted to that Christian parity spoken of Colos 3.11 but the rich in that he is made low that is that he is taken off from that high esteem he once had of outward honour and excellency before his conversion whereas now he seeth they are but fading flowers things not worth the while and is therefore called upon here to rejoyce in that true treasure that fellowes him with his poor brother poor in purse but rich in faith before him haply in the best things though far behinde him in worldly wealth and worship The best is that in Gods kingdome money bears no mastery as that Martyr said neither is there respect of persons with God Act. 10. but in every rank and degree of people he that feareth him and worketh righteousnesse is highly accepted in heaven One such shall stand before him to turne away wrath as Abraham and Lot when ten thousand Sodomites shall not be looked upon And this is that that may stay up the heart of a poor despised christian against all the contempts and oppositions of the ungodly God is his gold and his portion for ever Iob 22.25 Neither doth any covetous person so entirely love his gold his god and so set by his hid treasure as God doth by his dear children He will surely see to his own will not every Infidell do as much and makes up his Jewels safe in the golden Cabinet of his gracious providence as he did Noah in the Ark Jeremy in the prison-court Luther in his Pathmos as he called it c. God will one day right their wrongs and clear thir innocency Psal 37.6 bring forth their righteousnesse as the light and their judgements as the noon-day The Church in the Canticles was wounded by the watch-men as an evill-doer judg'd as a dishonest woman whose feet would not abide in her house no not in the night-season they beat her and took away her vail branding her thereby with a note of infamy and disloialty to her Lord Ez. 23 25 as and husband whom she went to look out Cant. 5.7 All which notwithstanding the daughters
furor I care neither for the favour nor fury of Rome The Bramble thought it a brave businesse to raigne over the trees not so the vine and fig-tree We read of Pope Silvester that he gave his soul to the devil for seven yeers enjoyment of the Popedome which Luther spurn'd at One good cast of Gods loving countenance was more to David then a confluence of all outward comforts and contentments Thou hast put gladnesse in mine heart saith he more then in the time that their corn and their wine increased Psal 4.7 Their corn and their wine he calleth it because it is their portion poor souls and they are too too well apaid of it Wealth upon any tearms is welcome to them and those are their lovers that will keep them to it yea though it be the devil himself whose language also here they seem to have learned when they say my corne and my water c. All 's their own if you will beleeve them like as the devill sayd to our Saviour Luk. 4.6 All this wealth is mine and to whomsoever I will I give it But God is the true proprietary the owner of all and it is his alone to say Cui volo do illa Dan. 4.22 The devill is God of this world 2 Cor. 4.4 but t is but titular onely as a king at chesse or at best by usurpation onely as Absalom was a king and as the Pope is Lord of all the kingdomes of the world both for temporals and spirituals to dispose of them at his pleasure When he makes Cardinals he useth these big-swoln words estote confratres nostri et principes mundi Be you brethren to us and princes of the world And by such high honours bishopricks and benefices he prevaileth with very many to be wholy at his devotion One of his poore beneficiaries ingenuously confessed that he and those of his rank preached the gospel for nothing else nisi ut nos pascat vestiat then to get a poore living by it Let Saints say Non est mortale quod opto we breath after better things Rev. 12.1 we have the moon under our feet and are above corn wooll flax c. The devill shall not stop our mouthes with these palterments Balaam may run and ride after the wages of wickednesse and get a sword in his guts Ahab may make a match with mischief and sell himself to do wickedly Judas hunt after lying vanities and hastened to his own place But Moses was of another spirit Heb. 11.37 and refused to be called the son of Pharoah's daughter Heb. 11.24 And those Worthies in the same chapter that were tempted with offers of profit and preferment could not be won over but resisted the devill and he fled from them The world was crucified to Saint Paul and he to the world He was of too generous a spirit he was no malleable matter all was but dung and dogs-meat in his account Philip. 3.8 D. Taylor martyr was promised not onely his pardon but great promotion yea a Bishoprick but he would none of it Another D. Taylour Bishop of Lincoln Act. mon. fol. 1386. Ib. 1918. Ib. 815. Ib. 1444. Ib. 1578. was violently thrust out of the Parlament-house in his robes in Q. Maries raigne and deprived So was Hirmanius Archbishop of Colen for certain reformations done by the ayd and advice of Martin Bucer I dare say said B. Bonner to Mr. Hawkes martyr that Cranmer would recant if he might have his living so judging others by himself But Latimer and Shaxton parted with their Bishopricks in King Henry the eights time rather then to submit to the six Articles And John Knox refused a Bishoprick offered him by King Edward the sixth as having aliquid commune cum Antichristo so did Miles Coverdale in Q. Elisabeths raigne Knox his life by Mr. Clark chusing rather to continue a poore Schoolmaster Pliny saith of Cato that he took as much glory in those dignities and honours that he denyed as he did in those that he enjoyed He was wont also to say that he had rather men should question why he had no statue or monuments erected to him then why he had Plin. Nat. hist praef Certainely it is so with the Saints and upon better grounds Verse 6. Therefore behold I will hedg up thy way with thorns i. e. with difficulties and distresses So God had fenced up Jobs way that he could not pass Chap. 19.8 he had thrown the cross in his way to stop him in his career And so he had hedged the church about that she could not get out Lam. 3.7 he had enclosed her wayes with hewen stone and made her paths crooked Vers 9. A great mercy if well considered though grievous to the flesh that loveth not to be cooped or kept within compasse Man is fitly compared to a wild-asse colt used to the wildernesse Jer. 2.24 Job 11.12 snuffing up the wind at her pleasure rude and unruly untamed and untractable To be kept by hedges and fences within a pasture seemes to such no small punishment neither count they any thing liberty but licentiousnesse or a merry life unlesse they may have the devil their play-fellow But the devil plaies at no small games capite blanditur ventre oblectat caudâ ligat he playes at swoop-stake he lyes in wait for the precious life as that harlot Prov. 6.26 nothing less will content him In great wisdome therefore and no less mercy to mens souls doth God restrain and bound them by afflictions that they may not run wild as they would nor feed upon the devils commons which would fat them indeed but for the slaughter This made Job prize affliction as a speciall favour Job 7 18. Jerom prayeth Correct me O Lord Chap 10. and Luther to like purpose Feri Domine feri clementer Strike Lord strike it shall be a mercy And King Alfred prai'd God alwayes to send him some sicknesse whereby his body might be tamed and he the better affectioned to God-ward It is observed by one of our Chroniclers Dan hist fol. 14. that Affliction so held in the Saxon Kings in the Danick wars as having little out-lets or leisure for ease and luxury they were made the more pious just and carefull in their government otherwise it had been impossible so to have held out c. Sure it is that if God did not hedge us in as by his hedge of protection Is 5.5 so by his hedge of affliction as here no reason would rule us no cords of kindnesse would containe us within the bounds of obedience David himself before he was afflicted I went astray saith He But God brought him home againe by weeping crosse He once so leapt over the pale that he broke his bones and felt the paine of it to his dying day he brake Gods hedge and a Serpent bit him Eccles 10.8 his conscience flew in his face the guilt whereof is compared by Solomon to the biting of
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
51.34 yea Iehojakim himself though a King was no better used Ier. 22.18 and Moab that haughty nation Ier. 48.38 In which sence Moâ—b shall be my washpot saith David Psal 60.10 that is brought into most abject slavery as your scullions or scavengers they shall lie among the pots Psal 68.13 not onely to make pots for the king of Babylons use as those servile souls the base brood of their degenerated forefathers 1 Chron. 4.23 Matulam praebere but also to hold pots or empty pots and vessels of dishonour that they might know a difference betwixt Gods service which is all clean and fair work 2 Tim. 2.21 fit for a vessell of honour an elect vessell elect and precious sanctified and fit for the masters use and the service of their enemies base and beastly such as is beneath the excellency of an ingenuous man such as the Turks at this day put the Jews to and the Spaniards the poor Indians Verse 9. For they are gone up to Assyria a wilde asse alone by himself This was that that most moved the Lord to denounce and determine hard and heavy things against Israel they had suspicious thoughts of God as if he either could not or would not do for them and help them out as the Assyrian though an enemy would This prank of theirs God uttereth here with as great indignation and dislike as old Iacob did his sonne Reubâ—ns incest when he said He went up to my couch The Lord is as jealous of his glory as any man can be of his wife neither will he give it to another Esay 42.8 he admits not of any corrivall in heaven or earth as Potiphars wife was his own peculiar Now God is no way more glorified by us then when we put our trust in his love and faithfulnesse and expect from him safety here and salvation hereafter For in so doing we set him up for our king Iudg. 9.15 and put the crown royall upon his head Cant. 3.11 As in doing otherwise we turn his glory into shame loving vanity seeking after leasing Psal 4.2 Hence that angry expostulation Ier. 2.36 Why gaddest thou about so much to change thy way How dost think to mend thy self by running to the creature as if there were no God in Israel thou also shalt be ashamed of Egypt as thou wast ashamed of Assyria Yea thou shalt go forth from him and thine hands upon thine head after the manner of mourners 2 Sam. 13.19 for the Lord hath rejected thy confidences and thou shalt not prosper in them a wilde asse alone by himself Foolish and fierce above measure untameable and untractable loving to be alone and so becomes a prey to the lion Lib. 8. cap. 40. as saith Siracides chap. 13. verse 21. Pliny speaketh much of the wilde asse and his properties and Interpreters on this Text bring many reasons why Israel is compared to him Israel is as stupid and as mad as the wilde asse saith Lyra. He is all for himself saith Iunius he casteth off Gods yoak saith Tremellius he is a contemptible creature saith Kimchi he walks where he lists as masterlesse saith the Chaldee hee seeketh water in the wildernesse but hardly findeth it so doth Israel help of the cruell enemies and hath it not saith Oecolampadius he taketh a great deal of pains for his belly saith Mercer he cannot be tamed and made serviceable saith Gesner He is left alone by God to be carried captive by the Assyrian saith Ribera The Scripture describeth the nature of this creature in many places Gen. 16.12 Iob 6.5 11.12 24.5 39.8 Psal 104.11 Esay 32.14 Ier. 2.23 14.6 Dan. 5.21 Ephraim hath hired lovers This is the second similitude taken from a most libidinous harlot See the like basenesse in Judah Ezek. 16.33 They were so mad upon their idols and creature-confidences that they were at no small charge for them they lavished money out of the bag and laid on Jer. 5.38 as if they should never see an end of their wealth They sent great gifts and summes of money to the Assyrians and Egyptians and leaned upon them as their champions they hired loves as the Hebrew here hath it But love as it cannot well be counterfeited a man may paint fire but he cannot paint heat so it cannot at all be hired or purchased Those that go about it shall finde loathing for love and be scorned of those mercenaries which are seldome either satisfied or sure Verse 10. Yea though they have hired among the nations The uncircumcised strangers to the promises and aliens from the common-wealth of Israel that they should so far distrust God and debase themselves as to seek help of such this went neer to the heart of God and was very grievous They brought up an evil report upon Gods house-keeping charged him with unfaithfulnesse to his people whom he now seemed to leave in the lurch to shift for themselves in their straits and hardened his enemies in their wicked but yet more prosperous condition Foelix scelus virtus vocatur Cic. de divin lib. 2. How would these Heathens hugge themselves in the conceit that Israel should do thus who was Gods portion Deut. 32.9 the dearly beloved of his soul Jer. 12.7 of whom it was anciently sund and commonly said among the Heathen The Lord hath done great things for them Psal 126.2 Happy art thou O Israel who is like unto thee O people saved by the Lord the shield of thy help and who is the sword of thine excellency and thine enemies shall be found liars unto thee and thou shalt tread upon their high-places Deut. 33.29 Whosoever was free of the city of Rome might not accept of any freedome in another city for that they counted a dishonour to Rome And will not God take it in ill part from his covenanters to seek or make after correspondency with his enemies and safety by them The help of the wicked Ecclesiae sunt tandem perniciosa semper perfidiosa are the best perfidious and at length pernicious to the Church now will I gather them This the Chaldee and the Vulgar make to be a promise of bringing back their captivity when indeed it is a commination of carrying them into captivity I will gather them that is either the enemies against Israel or else Israel for the enemies ut eos acervatim perdam that I may lay them heaps upon heaps and gather them as dead corps slain in battle are gathered together for buriall Or I will gather them to the end that I may disperse them And they shall sorrow a little And but a little now for the burden of the king of princes for the taxes and tributes exacted from them by the king of Assyria whose Nobles were Princes 2 King 18.24 Esay 10. See 2 King 15.19 29. But all this is but a little it is but the beginning of sorrows it is but small drops fore-running the great storm or as a crack fore-running the
12. do yeeld their strength i. e. their utmost fruits which they could not do without God into whom therefore the Prophet Hosea rightly resolveth the genealogie of corn wine oil c. Hos 2.22 It is no otherwise with us in spirituall regards For though we have grace yet we cannot bring forth that grace to act without new grace like as trees though they be fitted to bear fruits yet without the influence of the heavens Aug. Enchir. chap. 32. they cannot put forth that fitnesse in fruit Nolentem praevenit Deus ut velit volentem subsequitur ne frustra velit Verse 23. Be glad then ye children of Zion ye righteous Ones Psal 32.11 and none else for joy is the Just mans portion and none have any reason to rejoyce but such nay they are flatly forbidden it Hos 9.1 See the Note there Let Israel rejoyce in him that made him let the children of Zion be joyfull in their king Let the Saints be joyfull in glory Gaudeant in re gaudeant in spe Psal 139.2.5 gaudeant de possessione gaudeant de promissione saith Bernard If Plato could tell the Musicians Philosophers knew how to dine and sup without them they could bee merry without a fidler how much more may Zions children Be it that there is a cord in the sinne of the wicked to strangle their joy with yet the righteous sing and are merry Prov. 29.6 In the greatest fail of all outward comforts they can rejoyce in the Lord their God as here and as David at the sack of Ziklag 1 Sam. 30.6 and Habakkuk amidst all the miseries of the world and malice of Satan Habak 3.17 It is in the Lord their God that they rejoyce it is an holy and spirituall joy not profane and carnall as is the worldlings who feedeth upon ashes c. Esay 44.20 rejoyceth in a thing of nought Am. 6.13 his joy is no better then a little counterfeit complexion crackling of thorns c. For he hath given you the former rain moderately as a pledge of his love and as a fruit of the Covenant Moderate showers ye shall have neither too much nor too hastie rain of righteousnesse in such measure and moderation as shall be needfull and he will cause to come downe for you The vanities of the Heathen cannot give rain Jer. 14.22 nor can the heavens yeeld showers God therefore must be waited upon Jam. 5.7 and prayed unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 18. and the thundring Legion so famous in Church-history He must not have cause given him to complain of mens brutishnesse and inadvertency as Jer. 10.13 14. the former rain that fell in October when they had sown 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint James calleth it the morning-rain chap. 5.7 and the latter rain Heb. the gathering rain because it fills and fits the corn for ingathering as falling about May and a little afore their harvest In the first not moneth but primo quoquo tempore as soon as is fit See Zech. 10.1 with the Note Verse 24. And the floors shall be full of wheat Such fatness shall Gods footsteps drop that your houses shall be full of all precious and pleasant riches Prov. 24.4 so that you shall as rich men love to do de pleno tollere acervo Onely take heed you have not as that rich fool aenimam triticeam a wheaten soul that your abundance get not within you as the Pharisees did Lvke 11.41 so that they did not more possesse then were possessed by what they had that ye set not your hearts upon your riches Psal 62.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 difficile est opibus non â—radere mentens Mortial and the fats shall overflow There shall be plenty of all things as Prov. 3.10 the fruits and effect of that rain promised before And doth not God daily turn water into wine when of water falling upon the vine and concocted by the heat of the Sun he produceth the grape whence wine is pressed Verse 25. And I will restore to you the yeers c. I will so make up your former losses that there shall remain no signe nor sense thereof See a like promise Zech. 10.6 they shall be as though I had not cast them off with the Note there See also Esay 60.10 my great army sc the locusts see above verse 2 5 11. Magaleh chesoth Matteh cheloth Kimchi God is Lord of Hosts and as the Rabbines well observe he hath the upper and lower troops as his horse and foot ready prest Verse 26. And ye shall eat in plenty and be satisfied which what a great blessing it is see Hagg. 1.6 with the Note and Eccles 6.1 2. with the Note and praise the Name of the Lord your God Not haunch up Gods creatures as swine do swill but tasting the sweetnesse of the Creatour in them lift up many an humble joyfull and thankfull heart to Him This was better then the former blessing for naturally fulnesse breeds forgetfulnesse of God Deut. 32.15 That hath dealt wonderously with you Heb. ad mirificandum sc in so sudden and strange a change of his hand whereby he hath made himself marvailous as he delights to do by working wonders such as mans power connot perform nor reason reach unto and my people shall never be ashamed As they have been among the heathen ver 19. and as those are that pray to no purpose Deo confisi nunquam confusi Their faith is unfained and therefore their hopes unfaileable Rom. 5.5 Verse 27. And ye shall know that I am in the mid'st of Israel These temporall blessings shall seal up my love to you and presence of grace with you True it is that no man knoweth either love or hatred by all that is before them Eccles 9.1 because all things come alike to all verse 2. But yet from this text we may comfortably conclude that if the good things of this life make us more cheerfull thankfull hopefull if Mercy excite us to duty and the sense of Gods love makes us love God his wayes and people with a desire to love them more then we are loved of God who is in us of a truth 1 Ioh. 4.10 19. and we may know it too For if instinct of nature teach dammes to know their young ones and the young their dammes shall not Gods spirit teach us to know him that he is in the middest of us not by his omnipresence only but by his gratious presence yea that he is the Lord our God and none else and that while we hold us to this anhcor-hold of the faithfull soul we shall never be ashamed Psal 31.1 That was a brave speech of Luther and one of those that a man would fetch upon his knees from Rome or Jerusalem to be author of them Joh. Manl. loc com pag. 145. Ipse videret ubi anima mea mansura sit qui pro ea sic solicitus fuit ut vitam pro ea posuerit Let
detestable will-worships superstitions and Idolatries which no other nitre can possibly purge Rev. 13.18 the whole number of the Beast whatsoever is numbred to belong unto him is but the number of a man humane inventions and will-wisdome men will have it so and this is the summ of all Popish religion When the wit of man will be over-pleasing God with better devises then his own will needes despite him with seeming honours it turnes to madnesse and ends in mischief Verse 22. Though ye offer me burnt offerings c. So long as ye stick in the bark please your selves in the externall performance rest in the work done think to expiate your sins by your duties and to sett off with God for your bad deedes by your good and to get a license thereby to live as you list though ye offer me burnt-offerings which were wholy burnt in sacrifice to God and so were ordinarily most acceptable I will not accept them Nor shall you be a button the better for them but the worse Esay 66.3 yea though ye added wine oyle and incense that there might be a savour of rest in it The very Heathens could say that Gods favour is not to be gained by multitude of sacrifices but by the integrity of those that offer them neither will I regard or look at the peace-offerings of your fat beasts whether sheep or oxen or another distinct creature bigger then an oxe called in the Arabick dialect gamus as Aben-Ezra affirmeth the French call it Buffle and we the Buffe or wild-Oxe All would not do God would neither see nor heare as it followeth Verse 23. Take thou away from me the noise of thy songs No more pleasing to me then the grunting of an hog or the braying of an asse because hatelesse heartlesse for as every sound is not musick so neither is ever musicall sound melodious to God The voice which is made in the mouth is nothing so sweet to our eares as that which comes from the depth of the brest Sing with grace in your hearts is the best tune to all the Psalmes which are therefore called spirituall songs Col. 3.16 both because they are indited by the Spirit that are to be sung with the Spirit 1 Cor. 14.15 and because they being so sung do mak us more spirituall in the use of them whilest we sing Davids Psalmes with Davids heart for I will not heare the melody of thy viol Or of thine organe harp citterne Inte bag-pipe for so some render it with respect to the Etymologie of the word Nebel The Greek rendereth it Of the Psalteries what need we trouble our selves much about those things whereof we can neither have proof nor profit at least not profit enough to pay for the paines God will not heare either their voyce or instrument-musick because the heart was wanting Non vox sed votum non Musica chordula sed Cor. The deeper and hollower the belly of the lute or violl is the pleasanter is the sound the fleeter the more grating and harsh in our eares think the same of God and see how exceeding offensive to all his senses yea to his very soule hypocrisy is Esay 1.11 12 13. c. Verse 24. But let judgement run down Heb. roule down freely plentifully and plainely ut devolutus monte praecipiti torrens as the great billowes of the sea Livius Columella or as waves rowling over rocks so let judgement and equity be constantly and vigorously administred and executed and righteousnesse as a mighty streame that comes with a force and beares down all before it Fiat justitia ruat orbis Let justice be done what ever come of it The Sun might as soon be turned out of his course as Fabricius out of the track of Truth and Justice saith the Historian How much better might this have been said of Job Moses Phineas Nehemias c. famous in their generations for brandishing the sword of justice against the friends of Baal Balaam and Batchus for turning the wheel over all such roaring monsters such lewd and lawlesse Belialists as hardened with impunity dare oppose with crest and brest whosoever or whatsoever standeth in the way of their wicked lusts and practises Oh this was better then burnt-offerings without this this was that Actuall Magisteriall and Majesticall kind of devotion that pleased God farr better then an oxe that hath hornes and hoofes Verse 25. Have ye offered unto me sacrifices c. i. e. To me only and not to other Gods also did ye not begin betime to play the idolaters and do ye not fill up the measure of your fathers Mat. 23.32 They sojourned in Egypt and brought thence a golden calfe Jeroboam sojourned there and brought home two which were no sooner up but you were down upon your knees where still you continue at your mawmet-worship Is it not even so o house of Israel And was it not even so in the wildernesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where and when I bore with your evill manners about the time of forty yeares Act. 13.18 for full forty it was not but 38. onely and some few moneths and was provoked by you ten times Num. 14.22 when I had but newly brought you out of Egypt chap. 3.1 2. So that your Idolatry is hereditary and therefore the more ingrained and to be abhorred God alone is to be worshipped Exod. 20.2 3. 1 King 18.21 truely that there be no halting and totally that there be no halving Be the Gods of the heathen good-fellowes saith One the true God is a jealous God and will not share his glory with another For indeed he is the One Deut. 6.4 and Onely God Psal 86.10 besides whom Psal 18.32 without whom 1 Sam. 2.2 and beyond whom 1 King 8.6 there is none other Deut. 4.39 nor any like him 2 Sam. 7.22 nor any with him Esay 44.24 he is the onely Lord and besides Him there is none other Joel 2.27 Verse 26. But ye have born the tabernacle of your Moloch That Idols were wont to be carried upon mens shoulders we may see Esay 46.7 Baruc. 6.3 and 2.5 That Moloch or Malcom was the abomination of the Ammonites who called him their king as the Israelites called the true God Es 44.6 and 33 22. See 1 King 11.5 that the Israelites should do thus in the wildernesse where they had Gods tabernacle erected carrying about them privily some portable chappels or pictures of these Idols as some hold they did Rom. 1.23 2 Thess 2.10 11. and Josephus seemes to say as much was monstrous wickednesse and the guise of men given up to a reprobate sense and Chiun your images that is your notable image the plurall for the singular as oft especially in names of dignity Hierom here for Chiun hath Rephan confer Act. 7.43 and the Commentatours thereon Aben-Ezra thinks that by Chiun is meant the planet Saturn called chivan in the Arabick And other Hebrews by the starr of your God that is the starr which is
to those that drank most and fourty one of the company killed themselves with drinking to get that crown Darius king of Persia caused this to bee ingraven upon his tomb I was able to drink much wine and to bear it bravely Was not this to glory in his shame had he no way else to shew his valour Athenâ—â—â— Did he never take notice of that Persian law that it should not bee lawfull for their King to be drunk but onely once a yeer when they sacrificed to the Sunne Idem whom they took to be the greatest of the gods How much better Bathsheba in her Lemuels-lesson It is not for Kings Lemuel it is not for Kings to drink wine nor for Princes strong-drink lest they drink and forget the law c. Prov. 31.4 And if not for kings much lesse is it for others to be drunk with wine wherein is excesse Eph. 5.18 lest with Nabal and the rich glutton they drink deep of the wine of Gods wrath and have the full vials of his vengeance poured upon them for ever and anoint themselves with the chief ointments After the manner of the Jewish Nation whereof see 2 Sam. 12.20 Eccles 9.8 Luk. 7.38 46. Psal 23.5 and 104.15 Mat. 6.17 They spare for no cost or pains to please all their senses And such a prodigall pleasure-monger was that rich citizens sonne mentioned in the second part of the Theatre of Gods judgments who to please all his five senses at once allowed to the delight of every severall sense a severall hundred pound For which end 1. Theat of Gods judgments part 2. pag. 110.111 He bespake a curious faire room richly hangd and furnished with the most exquisite pictures to please the eye 2. He had all the choysest Musick that could be heard of to give content to the eare 3. He had all the Aromatickes and odoriferous perfumes to delight his cent in smelling 4. All the Candies Preserves Junkets even to the stretching of the Apothecaries or Confectionaries art to please his taft 5. And lastly a beautifull and faire strumpet lodg'd with him in a soft bed and the daintiest linnen that could be compassed to accommodate his touch and all these this Epicure more then ever Sardanapalus did enjoy'd at one instant He spent thirty thousand pounds in three yeares and swore after all that if he had ten times more then ever he had he would spend it all to live one week like a God though he were sure to be damn'd in hell the next day after they are not grieved for the affliction of Joseph i. e. of the Israelites Psal 80.2 and 77.16 Amos. 5.6 Joseph is mentioned and put for all the rest because he was famous amongst his brethren Aug. de doct Christian lib. 4. cap. 6. vel ob mala quae pendit vel ob bona quae rependit both for the evils that he suffered and for the good turns that he returned Time was when poor Joseph was ill handled by his mercilesse brethren and could not be heard though he used many intreaties Gen. 37.23 any 42 21. They when they had cast him into the pit there to pine and perish with hunger sat down to eat and so to ease themselves of any remorse of conscience that might be wrought in them See 1 Sam. 22.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They should have been sick at heart as the word here signifieth for the affliction the confraction the breaking to shivers of Joseph poor Reuben was so as farr as he durst shew it and Joseph forgat not his kindnesse when he came to his greatnesse God who is all bowels will never forget those that forget not his afflicted but commiserate and relieve them as they have opportunity and ability Verse 7. Therefore now shall they go captive with the first Heb. in the head of those that go captive as they have been first in the degrees of honour and of sin so shall they be now of punishment according to that saying of the Centuristâ— Ingentia beneficia Magdeburg Esa 50.11 ingentia flagitia ingentia supplicia This they shall have of Gods hand they shall lie down in sorrow yea many sorrowes shall be to these wicked ones Psal 32.10 these mercilesse men shall not have the least mercy shewed them Iam. 2.13 God will surely set off all hearts from such as he did from Haman for whom in his misery not one man openeth his mouth once to intercede and he will punish magnum luxum magno luctu as One saith great luxury with great necessity and the banquet of them that stretched themselves They shall neither have mind nor mony to make feasts that were wont to lay on in all sorts of superfluities That prodigall above-mentioned was by a just hand of God reduced to extreame penury and cast off by all his former acquaintance Senâ—â—â— That luxurious Roman Apicius the expences of whose kitchin amounted to more then two millions of gold having eaten up his estate and fearing poverty poysoued himself leaving behind him ten bookes of direction how to furnish and set forth a feast with all manner of varieties which now he could sooner talk of then take of The word here rendred banquet is taken for a funerall feast Jer. 16.5 and so some think the sense here is Lively they shall be carried captive into a farr country and there be deprived of the honour of burialls which is a judgement elsewhere threatened Jer. 22.18 19. Aben-Ezra rendreth it facesset canticum the song of the wanton shall be set packing and for this he alledgeth that in the Arabick dialect the root word here used signifieth to lift up the voyce either for joy or grief The Seventy render it the neighing of horses as noting their immoderate lust according to Jer. 5.8 And this sense Ribera commendeth Verse 8. The Lord God hath sworn by himself Heb. by his soul which is himself sith whatsoever is in God is God So chap. 4.2 Gen 22.16 Heb. 6.16.17 Or He hath sworn by his soule that is Seriè ex animo Seriously and heartily Among the Heathens ex animi sui sententia was instead of an oath saith the Lord God of hosts who hath power enough in his hand to performe what he hath so solemnly assured I abhorr the excellency or the pomp and pride of Jacob So Basil speaking of the Western Church Odi fastum istius Ecclesiae saith He I hate their pride This he elsewhere calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Western brow from the fore-head that seat of pride and arrogancy which at length occasioned that lamentable separation of the Easterne or Greek church from communion with the Latine Field Gerson Carlton the other foure Patriarks dividing themselves from the bishop of Rome Pride is an odious evill fitly compared by One to a great swelling in the body which unfits it for any good service and is apt to putrify and break and run with loathsome and foule matter
must you ever hope to escape unpunished or to keep up your Common-wealth unshattered so long as ye deal thus preposterously perversly and absurdly Prov. 14.14 That of Virgil is not much unlike Atque idem jungat vulpes Eclog. 3. mulgeat hircos for ye have turned judgement into gall c. Or into poyson the Chaldee rendreth it into the head of hurtfull serpents The word seemeth to signifie the poyson of serpents which is in the head See Hos 10.4 with the Note and the fruit of righteousnesse into hemlock Or Wormwood as if ye were a kin to that Starre in the Revelation that is stiled Wormwood Revel 8.11 Bellarm lib. 4. de Pontif. Romam that great Antichrist who would make the world beleeve that he hath power de injustitia facere justitiam ex nihilo aliquid ex virtute vitium that is of injustice to make justice of nothing to make something of vertue vice to dispence with any of the ten Commandements In Extrav to make new articles of the Creed to dispose of all kingdoms at his pleasure and what not Pope John 23 saith that he may grant a dispensation against the law of Nature and of Nations Caranza Sum. Conc sess 13. against St. Paul and St. Peter against the four Gospels c. The Councel of Constance comes in with a Non-obstante against Christs own institution with-holding the cup from the Sacrament and the like for priests marriages prayers in a known tongue singing of Psalms c. When the Cardinalls meet to chuse a Pope they make a vow whosoever is chosen he shall swear to such Articles as they make And Sleydan telleth us that the Pope is no sooner chosen but he breaks them all and checks their insolencies as if they went about to limit his power to whom all power is given both in heaven and earth both in spirituals and temporals And indeed he is called the Beast in respect of his civil power and the false-prophet in respect of his spiritual and the Starre Wormwood because being himself in the gall of bitternesse and bond of perdition he turneth all judgement into gall and the fruit of righteousnesse into wormwood See Chap. 5.7 Verse 13. Ye which rejoyce in a thing of nought In the creature saith à Lapide which is a meer Nothing in your wealth and strength called hornes in the next clause which are an uncertainty an obscurity as the Apostle deemed them 1 Tim. 6.17 and have no solid subsistence saith Solomon Prov. 23.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though the foolish world call them substance and goods Indeed it is onely opinion that sets the price upon them as when gold is raised from twenty shillings to two and twenty the gold is the same estimation only raiseth it It is said of the people of the East-Indies in the Isle Zeiilon that having an apes tooth got from them which was a consecrated thing by them they offered an incredible masse of treasure to recover it Such things of nought are highly prized and pursued by the worlds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by worthlesse persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 25.23 such as Anthiocus was in all his state Dan. 11.21 and Agrippa in all his pomp or as the Greek hath it in all his phantasy or vaine shew and as these voluptuaries in the text who had their wine and their musick fat calves and choycest oyntments wherein they held themselves happy verse 4.5 6. but the Prophet telleth them that in rejoycing in these low things they rejoyced in a thing of nought they fed altogether upon ashes a deceived heart had turned them aside so that they could not deliver themselves from these empty vanities nor say as wise men would have done Is there not a lie in my right hand Esay 44.20 Which say Have we not taken to us horns yet no doubt but such as God by his Carpenters can soon cut off Zech. 1.20 21 or without them by his own bare hand Psal 75.11 But what an arrogant brag is here Have we not taken and to us and horns and by our own strength Hic Deus nihil fecit Here God did nothing they were all the doers so small a winde blowes up bubble Sic levè sic parvum est animum quod laudis avarum Subruit aut reficit It is a notable witty expression of Luther By mens boasting of what they have done saith He Hac ego feci haec ego feci This and that I have done Luth. in Psal 127. they become nothing else but faeces that is dregs if themselves were any thing they would not thus rejoyce in a thing of nothing they would not crack in this sort Verse 14. But behold I will raise up against you a nation c. which shall be a cooler to your courage a rebater to your swelth a meanes to take you a link lower and to stain the glory of your pride I tell you not what a nation it is that you may imagine the worst but you will finde their quiver is an open sepulchre they are all mighty men and no lesse mercilesse Jer. 5.16 17. and they shall afflict you or crush you from the entering in of Hamath unto the river of the wildernesse from one end of your land to the other that as ye have filled it from corner to corner with your uncleannesses Ezra 9.11 so there may passe over it an overflowing scourge to wash the foul face of it as once the old world Hamath was before noted to be Antiochia which was one of the bounds of the land of Israel to the North-East the river of the wildernesse is else where called the river of Egypt as some will have it See Num. 34.5 8. Deut. 3.17 Iosh 13.3 and 15.47 1 Chron. 13.35 where the wildernesse was Joel 1.20 I cannot but concurr with Kimchi who by the river of the valleys here understandeth the dead sea comparing this text with 2 King 14.25 Deut. 3.17 It being common in Scripture to call lakes and great rivers by the name of Seas Luke 5.1 with Num. 34.11 Josephus Galenus The dead sea also is in Humane Authours called the lake Asphaltites the lake of Palestina of Sodom c. It lieth to the South-west and is elsewhere made the bound of the Promised land Num. 34.3 Josh 15.2 CHAP. VII Verse 1. THus hath the Lord God shewed unto me sc in a Propheticall vision this being the first of those five that follow to the end of the Prophesie all foretelling the evils that should befall this people to whom Amos is again sent as Ahijah was to Jeroboams wife with heavie tidings and as Ezekiel was afterwards to his rebellious countreymen with a roul written full of lamentations and mourning and woe Ezech. 2.10 and behold he formed grashoppers Or locusts fore-runners of famine Joel 1.4 See the Note there or as some will of the Assyrians whom the divine justice made a scorpion to Israel as
such as was that of Sodom and her Sisters Gen 19.25 Ier. 20.16 Es 13.19 Am. 4.11 Now we must not think that Ionah said no more then is here set down that he expressed no condition such as was that Rev. 2.5 Except ye repent or that like a mad man he ran up and down the city as one did once about Jerusalem and another lately about London repeating and thundering out these words onely inconditis ineptis clamoribus Am. 3.7 with harsh and hoarse outcries God therefore threatneth that he may not punish and all his threats are conditional Ier. 18.8 if they repent he will also This if Ionah expressed not yet the Ninivites understood for else they would never have repented but despaired as Iudas with his poenitentia Iscariotica and defied Ionah as an evil messenger sent against them They might well enough think that if God had not meant them mercy he would never have forewarned them never have given them fourty dayes respite the Septuagint cannot be refused for rendring it three dayes though some have attempted it It is probable that Ionah omitted nothing that pertained to the preaching of repentance though here we have it set down in some onely The Hebrews tell us that the Mariners also went to Niniveh and telling what had befallen Ionah at sea confirmed his doctrine and sentence against the Ninivites who thereupon repented But these as they affirm without reason so they may be dismissed without refutation Vers 5. So the people of Niniveh beleeved God See the mighty power of Gods holy word The weapons of our warfare are not carnal but mighty through God to the pulling down of strong holds 2 Cor. 10.4 to the laying flat those wals of Iericho making the devil fall as lightning from the heaven of mens hearts Luk. 10.18 These Ninivites though rich great peaceable prosperous profane above measure as great cities use to be c. yet at the preaching of Ionah they believed God and repented of their evil wayes whether truly and seriously I have not to say There is an historical faith an assent to the truth of what God speaketh and trembling thereat Jam. 2.19 there is also a natural and moral repentance wrought by natural conscience such as was that of Pharaohs Saul Ahab Alexander the Great when having killed Clitus he was troubled in conscience and sent to all kind of Philosophers as it were to so many Ministers to know what he might do to appease his conscience and satisfie for his sinne There are very good Authours that hold this conversion of the Ninivites to have been sound and serious and for this they alledge that of our Saviour Mat. 12.41 flowing from a lively faith in God which is the root of all the rest of the graces the very womb wherein they are received the fountain also and foundation of all good works as the Apostle Peter hinteth when he saith 2 Pet. 1.5 adde to your faith vertue which is nothing else but faith exercised and proclaimed a fast and put on sackcloth These were the fruits of their faith and though but bodily exerciseâ— and external performances yet they might serve both to evidence Jejunium saccus armae poenit entiae Hieron and to increase their inward humiliation True it is that hypocrites and heathens may do all this and more as Ahab those Psa 78.34 36. and Isa 58.3 The Romanes in a strait ad Deos populum vota convertunt commanded the whole people with their wives and little ones to pray and pacify the gods to fill all the temples Liv. l. 3. and the women to sweep and rub the pavements thereof with the haires of their heads c. from the greatest c. See the Note on Ioel. 2.16 Verse 6. For word came unto the kâ—ng of Nineveh I can hardly beleeve that this was Sardanapalus as some will carry it but some other better Prince that Vespasian-like was patientissimus veri Quintilian one that had those about him that would tell him the truth of things and he was content to heare it and submit to it Like enough it is that this was but harsh newes to him at first hearing but when he had well considered it and taken advise upon it he set upon a reformation Our Chroniclers tell us of a poore Hermite that came to Richard the first Anno 1195. and preaching to him the words of eternall life bad him be mindfull of the subversion of Sodom and to abstaine from things unlawfull Otherwise said He the deserved vengance of God will come upon thee The Hermite being gone the king at first seemed to slâ—ght his words But afterwards falling sick he more seriously bethought himself and waxing sound in soule as well as body he grew more devout and charitable to the poore Hovedon 428. Speed 542. rising early and not departing from the church till divine service were finished c. If the king of Nineveh had ever heard of Jonah his being in the whâ—les belly it might well be some inducement to him to beleeve his preaching it might do him no lesse good then Iohn Friths book called A preparation to the crosse brought in a fish's-belly to the University of Cambridge a little before the Commencement did to some good people here that had hearts to make use of it One grave Divine gave this Note upon it in a sermon before the Parliament Mr. Jeremy Dike above twenty yeares since That such a book should be brought in such a manner and to such a place and at such a time when by reason of peoples confluence out of all parts notice might be given to all places of the land in mine apprehension it can be construed for no lesse then a divine warning and to have this voice with it England prepare for the crosse he arose from his throne Laid aside his state as the great Turk also doth at this day when he entreth into his temple to pray Jer. 13.18 Say unto the King and to the Queen Humble your selues sit down for your principalities shall come down even to the crown of your glory This great king could not but know himself to be a great sinner and that his sins had done much hurt 1. by Imputation for plectuntur Achivi Horat. the people oft pay for their Rulers follyes as in Davids dayes 2 Sam. 24. 2. by Imitation for Magnates are Magnetes they draw many by their example and as bad humours flow from the head to the body so do bad Rulers corrupt the rest This conscious and as some think conscicucious King therefore riseth up from his throne Jud. 3.20 Zarnou as Eglon that unweildy king of Moab had once done to heare Gods message by Ehud qui paulò antè sedebat superbus in folio nunc jacet humilis in solo he lieth low and putteth his mouth in the dust Lam. 3.29 laying aside all cogitation and pride of his kingly majesty together with all soft
10.4 5. and bringing in not the heads but hearts of those whom they had subdued as Paul did of Sergius Paulus the Proconsul Acts 13.9 where also he is first called Paul in memory belike of those first spoils hee brought into the Church By shepherds here are meant saith Gualther the Ministers and Preachers of the word who feed defend and watch over the flock By principal men Magistrates endued with that free or as the Chaldee hath it kingly spirit Psal 51.12 to decree and act for the good of the Church Such shepherds in the time of the Assyrian warre were Esay Micha Joel c. such principall men were Hezekias and Eliakim Isa 22. c. Such after the captivity were Ezra Haggee Zachariah Malachi Zorobabel Nehemiah Judas Macchabeus c. Qui nutantem remp Ecclesiam suis consilijs fortibus gestis fulserunt who under-propped and kept up the tottering Church and Common-wealth by their prayers counsels and valiant atchievements both before and since the dayes of Christ upon earth Verse 6. And they shall wast the land of Assyria Heb. They shall eat it down as shepherds do pastures with their flocks Pascere is put for perdere saith Calvin they shall leave nothing there safe or sound but either bend or break the Churches enemies bring them to Christ by the sword of Gods word or utterly ruine them by temporall slaughters Aut poenitendum aut pereundum Thus shall he deliver us from the Assyrian It is Christ that delivereth his what instruments soever he please to make use of Luke 1.71 1 Cor. 15.24 anâ— he must have the praise of it The Grecians thankfully acknowledged to Jupiter their deliverance from the Persians wrought by Themistocles and therehence called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Romans for like cause Sospâ—tator presenting a Palme to him and sacrificing a white Ox Liv. lib. 6. d. 3. â—o acknowledging it was his power whereby the conquest was atchieved Our Edw. 3. after his victory at Poâ—â—â—ers where hee took the French king Anno 1356. took speedy order by Sâ—mon Archbishop of Canterbury that eight dayes together should be spent in giving God the thanks and glory How much more should wee praise him for spiritual deliverances Polyd. Virg. lib. 19. from sinne Satan the world c. and consecrate our selves wholly to his service sith Servati simus ut serviamus Luke 1.74 deliverance commands obedience Ezra 9.14 Verse 7. And the remnant of Jacob The remnant according to the election of grace Rom. 11.5 these are but a few in comparison as a remnant to the whole peece or an hand-full to an house-full but they shall increase and multiply by Gods blessing upon them as is here set forth by two similitudes First for their propagation and multiplication the Prophet compareth them to the dew which is ingendred and distilled from heaven immediatly Therefore also Psal 110.3 new converts are compared to dew and Gods begetting them to the womb of the morning See M. Tho. Goodw. fastserm Apr. 27. 1642. when over-night the earth was dry Secondly for their growth and increase he compareth it to the sprouting up of herbs and grasse in the wildernesses where man cometh not and so their springing tarrieth not for man nor waiteth for the sonnes of men for them to come with their watering-pots to nourish them as herbs in gardens do but these have showers from heaven that give the increase I the Lord do keep my vineyard I will water it every moment Esay 27.3 There is an honour due to Gods Ministers 1 Thess 5 13. but the word onely must be â—â—â—â—fied Act. 13.48 and Christ earnestly intreated that as of old the Manna â—â—me down with the dew which covered the Manna whence that expression hidden Manna Rev. 2.17 so He himself who is the bread of life would descend into us by the word of his grace and fill us with the fruits of righteousnesse that he would rigare recreare refresh and cherish our hearts as the dew from heaven doth the dry and fady fields Vers 8. And the remnant of Jacob as a Lion among the beasts of the forrest The saints shall prosper and do great exploits as being indued with an invincible force of the spirit making them as so many Cuer-de-lions or as Chrysostom saith of Peter that he was like a man made all of fire walking among stubble What Lion-like men were all the Apostles those white horses upon which the Lord Christ rode about the world conquering and to conquer Rev. 6.2 That lion of the tribe of Judah Rev. 5.5 had put upon them of his own spirit Ioh. 1.16 and of his fulnesse bestowed upon them grace for grace hence their transcendent zeale and courage for the truth Steven was amongst his country-men the Jewes as a Lion among the beasts of the forrest So were in their severall generations Athanasius Basil Ambrose Luther Latimer Farel c. that noble army of Martyrs One of them told the Persecutours that they might pluck the heart out of his body but never pluck the truth out of his heart Another Act. Mon. 1430. 1438. that the heavens should sooner fall then he would turn A third that if every haire of his head were a man he would suffer death in the opinion and faith that he was now in A fourth said Can I die but once for Christ And generally the valour of the patient and the savagenesse of the persecutours strove together till both exceeding nature and beleefe bred wonder and astonishment in beholders and readers and in some effectual conversion as in Justin Martyr in Calberius in those 400. said to be converted at the Martyrdome of Cecilia and lastly in Silvester the executioner at the martyrdome of Simon Laloe at Dyion in France where seeing the great faith and constancy of that heavenly Martyr he was so compuncted with repentance Act. Mon. fol. 829. and fell into such despair of himself that after much adoe being comforted and converted he removed with all his family to the church of Geneva But what a silly conceit is that of the â—ewes at this day that when Messias comes they shall be these Lions among the Gentiles in the middest of all other people to tread them down and to teare in peeces without rescue and what a true character hath a late writer given of them that they are a light aeriall S. H. Blount and fanaticall-brain'd people and easily apt to work themselves into the fooles paradise of a sublime dotage Verse 9. Thine hand shall be lift up upon thine adversaries q. d. Adversaries thou shalt be sure of O my Church but thou shalt have the better of them Thou shalt keep footing still under the stanâ—ard of the crosse and prevaile Sub militia crucis Calv. The mountaine of the house of the Lord shall overtop all other mountaines of worldly power chap. 4.1 It shall be as that mountain not far from Arbela
cause before he proceedes to judgment this deserves admiration and acknowledgement in the highest degree O the depth Verse 4. For I brought thee up out of the land of Egypt Here God twits them with his former favours which he never doth but in case of brutish unthankfulnesse Now there was brutish and worse To render good for evill is divine good for good is humane evill for evill is brutish but evill for good devilish This makes God contrary to his custome upbraid people with what he hath done for them and angrily call for his love-tokens back againe as Hos 2.9 For their deliverance out of the Egyptian servitude how great a mercy it was see the Note on Hos 11.1 such as they were againe and againe charged never to forget Deut. 6.12 and 5.15 and 26.5 to 12. How much more bound are we to God for our Redemption by Christ for what 's Pharaoh to Satan Egypt to this present evill world Egyptian bondage to fins slavery Seeing then that our God hath given us such deliverance as this should we againe break his commandements c. Well might the hills and mountaines testify against such a monstrous unthankfullnesse and disingenuity and redeemed thee out of the house of servants Gradatim progreditur saith Calvin It was somthing to be brought out of the land of Egypt a most superstitious place where they turned the glory of the incorruptible God to the similitude of the image of a corruptible man for they defiled their king Osiris and of birds for they worshipped the hawk and Ibis and of foure-footed beasts for they worshipped an ox Rom. 1.23 a dog a cat a swine and of creeping things for they worshipped the Crocodile Ichneumon c. yea they worshipped plants and pot-herbs Hence the Poet Felices gentes Iuven. quibus haec nascuntur in hortis Numina To be brought out therefore from amongst such hatefull Idolaters was no small favour lest they should smell of their superstitions as Mica's mother did after all that ayring sin in the desert Judg. 17.3 and Jeroboam by being there awhile had learned calf-worship hence that strickt charge never to make leagne with them But to be redeemed out of the house of servants was more out of the iron furnace Deut. 4.20 Ier. 11.4 where they wrought night and day in latere luto Exod. 1. in setting up those famous Pyramids and treasure-cities for Pharaoh where they served with rigour Exod. 1.13 their lives were made bitter with hard bondage ver 14. till God withdrew their shoulders from the burden and their hands did leave the pots Psal 81.6 till they saw the God of Israel and there was under his feet as it were a paved-work of a Saphire-stone Exod. 24.10 to shew that God had now changed their condition their bricks made in their bondage to Saphirs Confer Esay 54.11 and consider what God hath done for us by bringing us into the glorious liberty of his own children who were once the devils drudges and dromedaries serving diverse lusts and pleasures Tit. 3.3 which gave lawes to our members Rom. 7. and held us under in a brutish bondage much worse then the Heathens mil-house the Turks gallies Bajazets iron-cage the Indian mines or Egyptian furnace For there if they did their task they escaped stripes but here let men do the devill never such doughty service they are sure of scourges and scorpions after all armies and changes of sorrowes and sufferings terrours and torments without any the least hope of ever either mending or ending This should make us lift up many an humble joyfull and thankfull heart to our most powerfull Redeemer saying with St. Paul Now to the King eternal immortal invisible the only wise God be honour and glory for ever and ever Amen 1 Tim. 1.17 and I sent before thee Moses Aaron and Miriam As three principall guides and Miriam for one who did her part among the women Exod. 15.20 and having a prophetick spirit became a singular instrument in the hand of God who spake by her Num. 12.2 But her weak head was not able to bear such a cup of honour without being intoxicated which caused her father to spit in her face Num. 12.2 14. Her death is recorded in scripture Num 20.1 but not her age as is Sarahs Gen. 23.1 Some have observed that God thought not fit to tell us of the length of the life of any woman in Scripture but Sarah to humble that sex But as soules have no sexes so of some women such as were Miriam Deborah the Virgin Mary Priscilla Blandina the Lady Jane Gray Q. Elizabeth c. it may be said that in them besides their sex there was nothing woman-like or weak as if what Philosophy saith the soules of these noble creatures had followed the temperament of their bodies which consist of a frame of rarer roomes of a more exact composition then mans doth It is possible that Miriam might till that matter of emulation betwixt her and Moses his wife fell out be as helpfull to Moses and Aaron as Nazianzens mother was to his father Non solum adjutricem in pietate sed etiam doctricem gubernatricem Nazian Epitap pat not a help-fellow only but a doctresse and governesse Verse 5. O my people remember now what Balak There must be a Recognition of Gods mercies or else there will neither follow Estimation nor Retribution Else we that should be as temples of his praises shall be as graves of his benefits Our soules are naturally like filthy ponds wherein fish die soon and frogs live long rotten stuff is remembred memorable mercies are forgotten whereas the soul should be as an holy Ark the memory like the pot of Manna preserving holy truths as the Law and speciall blessings as Aarons rod fresh and flourishing This Israel did not and are therefore justly blamed Psal 106.7 13 21. and here againe reminded of one signall mercy among many that they might take notice of the enemies malignity Gods benignity and their own indignity and ingratitude that parching wind that drieth up the fountaine of divine favours Ventus urens exsiccans what Balack king of Moab consulted Joshua saith that he arose and fought against Israel chap. 24.9 that is he had a good mind to have fought but he did not because he durst not So Esth 8.7 Haman is said to have laid his hand upon the Jewes because he intended and attempted such a matter They that is the Sortilegi or Lot-sorcerers with whom Balack-like he consulted cast Pur that is the lot before Haman from day to day and from month to month viz. Esth 3.7 to find out what month or day would be lucky for the accomplishment of his intended massacre of the Iewes but before that black-day came Mordecai was advanced and Haman hanged Now as there by the speciall providence of God over-ruling the superstition of that wicked wreth way was made for the preservation of Gods people So
conduct of Constantine carried it against them they shall lay their hand upon their mouth Be struck dumb as if they had seen Medusa's head they shall not be able to contradict the Gospell or to hinder the progresse of it Valens the Arrian Emperou comming upon Basil while he was in holy duties with an intent to do him hurt was not only silenced but so terrified that he reeled and had fallen Greg. orat de laud. Basil had he not been upheld by those that were with him their cares shall be deaf With the sudden bursting forth of Gods wonderfull and terrible works saith Mr. Diodate Verse 17. They shall lick the dust like a scrpent that is be reduced not only to extreme hunger and penury but to utmost vility and basenesse of condition so as to lick the very dust And whereas it is added like a sâ—â—pent he puts them in mind of that old malediction Gen. 3. and gives them to know that as like that old serpent they have lifted themselves up against God so will God cast them down again to the condition of serpents and abase them to the very dust See Psa 22.30 and 72.9 Es 49.23 they shall move out of their holes like wormes or creeping things of the earth They shall tumultuate and be all on an huddle as ants are when their molehill is thrown up with a spade The Hebrew word imports great commotion and bustle they shall be afraid of the Lord our God and shall feare because of thee O God or O Church terrible as an army with banners Impiety triumpheth in prosperity trembleth in adversity and contrarily saith holy Greenham Since the fall we tremble before God Angels and good men What have I to do with thee thou man of God said She Art thou come to call to mind my sin and to kill my son At the siege of Mountabove in France the people of God within the wals ever before a sally sang a Psalme with which holy practise of theirs the enemy comming acquainted when they heard them singing would so quake and tremble crying they come Spee belli sal 282. they come as though the wrath of God had been breaking out upon them Verse 18. Who is a God like unto thee No God surely whether so reputed or deputed whether heathen deities heavenly Angels or earthly Rulers can compare with our God or come neare him for pardoning of sin Indeed none can do it at all but He as the blind Pharisees saw and could say Men may pardon the trespasse but God alone the transgression But say they could do something that way yet nothing like our God who maketh his power appear to be great Num. 14.17 in pardoning such offences as no God or man besides would pardon See Jer. 3.1 Neh. 9.31 he forgiveth iniquity transgression and sin Exod. 34.6 7. that is all sorts of sins to all sorts of sinners without excertion Mat. 12.31 This is the expresse letter of Gods covenant which we ought not either to obliterate or to interline but to beleeve it in the full latitude and extent We are apt to cast Gods pardoning-grace into a mould of our own and to measure it by our modell But against this we are cautioned Isai 55.8 God must be magnified in our thoughts his quarters there enlarged high and honourable conceptions are to be had of him or else we wrong him no lesse then we should do a King by respecting and receiving him no otherwise then we would do another ordinary man He is set forth here as a God imparallell and that not without an interrogation of admiration O! who is a God like unto thee Thy mercy is matchlesse thy grace aboundeth even to an overflow 1 Tim. 1.14 it is more then exceeding it hath a superpleonasme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle there Surely as the Sea swallowes up hugest rocks and as the Sun scattereth greatest mists so doth He pardon enormities as well as infirmities and blotteth out the thick cloud as well as the cloud Isa 44.22 Jam. 2 His mercy rejoyceth against or glorieth over judgment and is ready to say of a great sinner indeed Jam dignus vindice nodus The more desperate the disease is the greater glory redoundeth to him that cureth it Our Saviour gat him a glorious name by curing incurable diseases and gained greatest love by franckly forgiving Mary Magdalens and others sins Luk. 7.42 47. which were many and mighty or bony as the Prophets word signifies Amos 5.12 Adams Apostacie Noahs drunkennesse Lots incest Davids blood-guiltinesse Manasseh his idolatry and witch-crast Peters thrice denying and abjuring his master Pauls blasphemy and persecution All these sins and blasphemies have been forgiven to the sons of men neither can they commit more then he both can and will remit to the penitent Note this against Novatus that proud heretick and strive against that naturall Novatianisme that is in the timerous conscience of convinced sinners to doubt and question pardon for sins of Apostasie and falling after repentance and to say as those Unbeleevers of old Can the Lord prepare a table for us in the wildernesse So Can he forgive such and such iniquities so oft reiterated This is a question no question what cannot our God do in this kind who pardoneth sin naturally Exod. 34.6 and therefore freely as the Sun shineth or as the Fountaine casteth out waters who doth it also abundantly Isai 55.7 multiplying pardons as fast as we multiply sins and lastly Constantly Psal 130.4 Ioh. 1.27 Zach. 13.1 It is his perpetuall act and it should be as a perpetual picture in our hearts We should go on our way toward heaven as Sampson did toward his parents feeding on this hony-comb that pardoneth iniquity Heb that taketh away sheere away non ne sit sed ne obsit not sin it self but the guilt of it the damning and domineering power of it this David calleth the iniquity of his sin and saith that this God forgave him Psal 32.5 pronouncing himself and all such happy as are so dealt with verse 1.2 and passeth by the transgression Heb Passeth over it taketh no notice of it as a man in a deep muse or as one that hath hast of businesse seeth not things afore him his mind being upon another matter he neglects all else besides that As David when he saw in Mephibosheth the feature of his friend Jonathan took no notice of his lamenesse or any other defect or deformity so God beholding in his people the image of his son winks at all faults that he might soon find in them That which Cicero said flatteringly of Caesar is truly affirmed of God Nihil oblivisci solet praeter injurias He forgetteth nothing but the wrongs that are daily done him by his and as it is said of our Henry 6. that he was of that happy memory that he never forgat any thing but injury c. so here Daniel 198. of the remnant of his
manet may better be her Motto then Venice's She is surely invincible Zach. 12.5 6 7. as having a mighty Champion even the holy One of frael and this makes her though but a Virgin to laugh to scorn her proudest enemies yea to shake her head at them Esay 37.22 23 as rather to be pitied then envied There were they in great fear saith David of the Churches enemies for why God is in the generation of the righteous Psal 14. Hence those Philistims were so woe-begone 1 Sam. 4.7 And the Egyptians no lesse Exod. 14.25 Let us flee say they from the face of Israel for the Lord fighteth for them What shall wee then say to these things saith Paul who had often heard when he was in the enemies hand Fear not I am with thee If God be for us who can be against us who dare be so fool-hardy so ambitious of his own destruction Hath ever any waxed fierce against God and prospered Job 9.4 Where is Pharaoh Nero Nebuchadnezzar c Was it safe for these or any any other to provoke the Lord to anger were they stronger then he Oh that men would according to Solomons counsell meddle with their match and not contend with him that is mightier then they Esth 7.8 Can God be with his people and see them abused to his face Will they force the Queen also before him in the house Will they Giant-like fight against God will they needs touch the apple of his eye that tenderest piece of the tenderest part Will they invade his portion plunder him of his jewels pull the signet from his right hand Surely God is so with his people that as he taketh notice of the least courtesie done to them to reward it even to a cup of cold water so of the least affront or offence to revenge it be it but a frown or a frump Gen. 4.6 Num. 12.10 Better a milstone were hang'd c. Better anger all the witches in the countrey then one of Gods zealous witnesses Rev. 11.5 Death cannot hurt them Psal 23.3 Hell could no more hold them the pains of hell gat hold on David but he was delivered Psal 116.3 then the Whale could hold Jonas It must needs render them up again because God is with them Now I had rather be in hell said Luther with God then in heaven without him and it were far safer for mee Verse 14. And the Lord stirred up the spirit of Zerubbabel c. Here 's the Appendix of the foregoing sermon whereof we have heard but the brief Notes That one word I am with you seconded and set on by Gods holy Spirit set them all awork How forcible are right words Job 6.25 One seasonable truth falling on a prepared heart hath oft a strong and sweet operation sc when God is pleased to work with it and make it effectuall this man cannot do no more then the husband-man can make an harvest The weapons of our warfare are mighty 2 Cor. 10.4 through God to the pulling down of strong-holds Luther having heard Staupicius say that that is kindly repentance which begins from the love of God found from that time forward the practise of repentance far sweeter to him then before Galeacius Caracciolus an Italian Marquesse was converted by an apt similitude used by Peter Martyr reading on the first Epistle to the Corinthians Dr. Taylour Martyr blessed God that ever he became fellow-prisoner to that Angel of God as he called him John Bradford Senarclaeus in his Epistle to Bucer prefixed before the history of the death of Iohn Diarius slain by his own brother as Abel was for religions sake I remember saith He when he and I were together at Newburg the day before his slaughter he gave me a great deal of grave and gracious counsell Ego verò illius oratione sic incendebar ut cum eum disserentem audirem Spiritus Sancti verba me audire existimarem i. e. I was so stirred up with his discourse as if I had heard the Holy Ghost himself speaking unto me so fervent was he and full of life for he first felt what he spake and then spake what he felt So should all do that desire to speak to purpose and then pray to God as for a door of utterance so for a door of entrance to be opened unto them such as St. Paul had to the heart of Lydiae and as Bishop Ridley had to the heart of good King Edw. 6. whereof before and they came and did work The Governours also by overseeing others and ruling the businesse by their discretion Where Gods glory and the common good is concerned all sorts must set to their helping hand Verse 15. In the four and twentieth day See the Note on vers 13. The time is diligently noted to teach us to take good note of the moments of time wherein matters of moment have been by Gods help begun continued and perfected in the Church This will be of singular use both for the increase of faith and of good affection in our hearts CHAP. II. Verse 1. IN the seventh moneth in the one and twentieth day of the moneth This is the Preface to the fourth sermon as some reckon it noting the exact time when it was delivered See the Notes on chap. 1.1 and 15. came the word of the Lord This he often inculcateth to set forth the truth of his calling and validity of his commission See the Note on chap. 1. ver 5. by the Prophet Haggai Heb. by the hand of the Prophet See the Note on Mal. 1.1 Verse 2. Speak now to Zerubbabel c. The better to hearten them on in the work the Prophet is sent again to them with a like message as before Note here 1. That there are none so forward for God and his work but may stand in need of continuall quickening there being more snares and back biasses upon earth then there are starres in heaven and the good gift of God having so much need of righting up For like a dull sea-coal-fire if it be not now and then blown or stirred up though there be no want of fuell yet will of it self at length dye and go out Besides that every inch every artery of our bodies if it could would swell with hellish venome to the bignesse of the hugest Giant that it might make resistance to the work of Gods sanctifying Spirit Heb. 10.24 Let us therefore consider one another and study every man his brothers case to stirre up or whet on to love and good works God will not forget this our labour of love but abundantly both regard and reward it Mal. 3.16 See the Notes there 2. That continuall preaching makes men continue in well-doing Therefore it was that Barnabas was sent to Antioch Acts 11.22 23. who when he came and had seen the grace of God was glad and exhorted them all that with purpose of heart they would cleave unto the Lord. And hence also it was that Paul and Barnabas
the Name of the Lord who made heaven and earth and will rather unmake all again then we shall be unrelieved Psal 124.8 Yet have I set my king upon mine holy hill of Zion Psal 2.6 Yet for all the sorrow for all the malicious machinations and attempts of his enemies to the contrary who are therehence admonished to be wise for themselves and to kisse the sonne for he must raigne and all his foes must bee his foot-stool There is a Councill in heaven will dash the mould of all contrary counsels upon earth The stone cut out of the mountains without hands which is Christ the Conquerour will break in pieces the iron the brasse the clay the silver and the gold And in the dayes of those kings shall the God of heaven set up a kingdome which shall never be destroyed and the kingdom shall not be left to other people but it shall break in pieces and consume all these kingdomes and it shall stand for ever Dan. 2.44 45. So Dan. 7. after that the Prophet had described the greatnesse and glory of all the four Monarchies at length he comes to speak of a kingdome which is the greatest and mightiest under the whole heaven and that is the kingdome of the Saints of the most High Dan. 7.27 whose kingdome is an everlasting kingdome and all Rulers shall serve and obey him Verse 23. I will take thee O Zerubbabel That is O Christ of whom Zerubbabel was both a father and a figure Luke 3.27 Zach. 4.10 I will take thee that is I will advance and exalt thee See this expounded and applied by that great Apostle Philip. 2.5 to the 12. and will make thee as a signet that is I will highly esteem thee inviolably keep thee and entirely love thee Cant. 8.6 Jer. 22.24 and all my people in thee and for thee Esay 49.16 for I have chosen thee as Esay 42.1 Quoniam in te mihi complacui saith the Chaldee For in thee I am well pleased as Mat. 3.17 See the Note there Saith the Lord of hosts This is three severall times set down in this one verse for our greater assurance and confirmation of our faith I shall close up all with that observation of Divines that all the Prophets except Jonah and Nahum expressely end in some prophecy concerning Christ He being their mark at which all of them chiefly aimed Indeed he is both mark and matter of both old and new Testament And therefore if we will profit in teaching hearing reading we must have the eye of our minde turned toward Christ as the faces of the Cherubims were toward the Mercy seat Do this if ever you will do well A COMMENT OR EXPOSITION Upon the Prophesie of ZACHARIAH CHAP. I. Verse 1. IN the eighth moneth in the second year of Darius Two moneths after Haggai began to prophesie See the Note on Hagg. 1.1 These two Prophets did jointly together reprove the Jews for their sloth in reedifying the Temple and incite them to set forward the work Ezra 5.1 contributing their utmost help thereunto vers 2. They were also a singular help the one to the other in the execution of their office For two are better then one and why see Eccles 4.9 with the Note For which cause also Christ sent out first the twelve and then the seventy by two and two Mar. 6.7 Luk. 10.1 So Paul and Barnabas were sent abroad the two faithfull witnesses Revel 11.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Poet speaks of Vlysses and Diomedes sent to fetch in the Palladium Acts Mon Exod. 4.16 One good man may be an Angel to another as Bradford was to his fellow-Martyr Dr. Taylour nay a God to another as Moses was to Aaron And for others in the mouth of two or three witnesses a truth is better beleeved by them and a twisted cord not easily broken Haggai layes down the mind of God to the people more plainly in direct and down-right termes Zachary flies an higher pitch abounding with types and visions and is therefore worthily reckoned among the abstrusest and profoundest Pen-men of holy Scripture Praecaeteris obscurus est profundus varius prolixus aeigmaticus Cor. a Lapid For it must be understood and let it here be prefaced that albeit all Scripture is given by inspiration of God and is prositable to instruct 2 Tim. 3.16 pure precious and profitable every leaf line and letter of it Psal 12.6 Prov. 30.5 Yet between scripture and scripture there is no small difference some pieces of Gods Book for their antiquity and some other for their obscurity do justly challenge our greater attention and industry Of the former sort famous for their antiquity are the five Books of Moses whom Theodoret fitly calleth the great Ocean of divinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fountaine of the following scriptures Of the second sort noted for their difficulty and that will not be acquainted with us but upon further suit some are hard through their fulnesse of matter in fewnesse of words as the Poeticall bookes wherein no doubt the verse also hath caused some cloud And others againe by the sublimity of the subject they handle such as are the bookes of Ezechiel and Daniel and this of Zachary who is totus ferè symbolicus and is much followed by St. Iohn in his Revelation Hence Hierome in his prologue to this Prophet saith Hieron Ab obscuris ad obscuriora transimus cum Mose ingredimâ—r ad nubem caliginem Abyssus abyssum invocat c. We passe from dark prophecyes to that which is much more dark and with Moses we are entring into the cloud and thick darknesse Here one deep calleth upon another and being in a Labyrinth we hope to get out by Christs golden clue concerning whose Passion Resurrection and glory he speaketh more like an Evangelist then a Prophet and may therefore be rightly stiled The Evangelicall Prophet came the word of the Lord unto Zachariah the son of Barachiah Therefore the same that our Saviour speaketh of Mat. 23.35 Luk 11.51 though I once thought otherwise after Hierome Luther Calvin Beza Glassius Grotius c. But 1. the name of his Father Berechiah 2. the manner of Christs account reckoning from Abel the first Martyr to this penultimus Prophetarum last save one of the Prophets and last of all that was slaine by the Jewes after the reedifying of the Temple Zach. 11.1 13 whither being assaulted he ran for sanctuary easily perswades me to alter mine opinion As for those that hold that our Saviour there spcaketh of Zachary the Father of Iohn Baptist Luk 1. slaine by the Jewes because he preached Virginis partum Christi ortum Christ born of a Virgin Baronius Tolet and others as they affirme it without reason so they may be dismissed without refutation Hoc quia de scripturis non habet authoritatem eâdem facilitate contemnitur quâ probatur saith Hierome the son of Iddo the Prophet Whether the
saith David Psal 51.4 Lo there lay this pinch of his grief that he had offended so good a God It was the Myrrhe and its scent that Christ had dropped on the bars of the door that waked the drousy Spouse and made her bowels fret Cant. 5. This made her first weep in secret and then seek out after him whom her soul loved She first went to enquire of the Lord as Rebecca did Gen. 25.22 and then she hears from him those sweet words Cant. 2.14 Oh my dove that art in the clefts of the rocks that hast wrought thy self a burrough a receptacle of rest in the Rock of ages in the secret places of the stars whither thou art retired as for security so for secrecy to mourn as a dove and to pray for pardon Shew me thy face which now appeareth most orientally beautiful because most instampt with sorrow for sin Let me hear thy voice which never sounds so melodiously as when thy heart is broken most penitentially for sweet is thy voice and thy countenance comly and their wives apart Sarah had her peculiar tent Ge. 24.65 wherein she dwelt Ge. 18.6 died Ge. 23.2 Rebecca likewise had her retiring-room whither she went to enquire of the Lord Ge. 25.22 Rachel Leah had their several tents apart from Iacobs Ge. 31.33 Miriam and her women do apart by themselves praise God for deliverance Exo. 15.20 Esth 4.16 I and my maidens will fast likewise saith Esther In a time of solemn humiliation let the bride-groom go forth of his chamber and the bride out of her closet Ioel 2.16 See 1 Cor. 7.5 Amongst both Jews Greeks and Romans the women were separated from the men in publike acts and assemblies in times of common calamity especially as may be gathered out of Plutarch Athenaeus Virgil Livy ad templum non aequae Palladis ibant Iliades Stratae passim Matres crinibus Templa verrentes veniam irarum coelestium exposcant saith He The men by themselves and the women by themselves sought to appease the angry Gods Here they are severed to shew that they wept not for company sed sponte proprio affectu as Calvin hath it but of their own accord and out of pure affection they freely lamented not so much for Christs dolorous death as for that themselves had a chief hand in it and were the principal causes of it The best kinde of humiliation is to love and weep as that woman did Luk. 7. who made her eyes a fountain to wash Christs feet in and had his side opened for a fountain to wash her soul in as it is Chap. 13.1 A remnant according to the election of grace Rom. 11.5 all the families that remain Out of every family of this people God will have some converts A thing so incredible that to perswade it the Prophet may here seem to some prophane person to use more words then needeth CHAP. XIII Verse 1. IN that day there shall be a fountain opened Nunc fructum poenitentiae adiungit sath Calvin here This is the fruit of their repentance No sooner mourn they over Christ but they are received to mercy I said I will confesse my transgressions unto the Lord and or ever I can do it thou forgavest the iniquity of my sin that is both the sting and stain of it the guilt and the filth Psal 32.5 the crime and the curse Repent and your sins shall be blotted out saith Peter to those nefarious Kill-Christs Act. 3.9 God will crosse the black lines of your sins with the red lines of his sons blood 1 Ioh. 1.6 A fountain shall be opened not a cistern but a spring a pool better then that of Siloam which is by interpretation Sent Iohn 9.7 and so a type of Christ who loved us and washed us from our sins with his own blood and hath made us kings and priests unto God and his father to him be glory and dominion for ever and ever Amen To seal up this matchlesse mercy to us Rev. 1.5.6 he sent first by the hand of his forerunner and baptized those that repented for the remission of sins Mat. 3.2 Act. 2.38 And afterwards he set wide open this blessed fountain this laver of regeneration and renewing of the holy Ghost Tit. 3.5 Saying by his Ministers to every beleever as once to Paul Arise and be baptized and wash away thy sins calling on the name of the Lord. Act. 22.16 whereunto salvation is promised Rom. 10.13 Ioel 2.22 Baptisme also is said to save us 1 Pet. 3.21 sc sacramentally for it sealeth up salvation to the beleever Mar. 16.16 and is of perpetual and permanent use to him for that purpose his whole life thorowout ut scaturigo semper ebulliens as a fountain bubbling up to eternal life Here then the Sacrament of Baptisme is prophecied of and promised And hence haply the Baptisme of Iohn is said to have been from heaven Mat. 21.25 All the Levitical purifications pointed to this Kings-Bath of Christs meritorious blood this ever-flowing overflowing fountain for the grace of our Lord Jesus hath abounded to flowing over as S. Pauls expression is with faith and love which is in Christ Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither can it ever be dried up as was the river Cherith the brooks of Tema c. but is an inexhausted fountain a fresh-running spring for all that have but a minde to make toward it Tam recens mihi nunc Christus est ac si hac horâ fudisset sanguinem saith Luther Christ is still as fresh and soveraign to me as if this very hour he had shed his blood He was the Lamb slain from the beginning of the world and shall be so to the end thereof Cruci haeremus sanguinem sugimus intra ipsa Redemptoris nostri vulnera figimus linguam saith Cyprian of the Lords Supper i. e. We cleave to the crosse at this holy ordinance we suck Christ's blood we thrust our tongues into the very wounds of our Redeemer and are hereby purged from all pollutions of flesh and spirit to the house of David and to the inhabitants of Ierusalem i. e. To all sorts and sexes of penitents be they noble or ignoble strong Christians or weak see Zach. 12.8 none shall be secluded from this fountain thus opened or exposed to all not sealed and shut up as that Cant. 4.12 God is no respecter of persons but in every nation he that feareth him Act. 10.34 35. and worketh righteousnesse is accepted of him for sin and for uncleannesse i. e For all sorts of sinnes though they be such as in their desert do separate us from communion with God and company of men See Levit. 12. and 15. render us worthy to be excommunicated proscribed and banished out of the world as pists and botches of humane society by a common consent of nations as the obstinate Iews are at this day for their inexpiable guilt in crucifying Christ The vulgar here
presently Hence he calleth things that yet are not as if they were Rom. 4.17 and this as in the works of Creation Renovation Resurrection so in the accomplishment of his promises which we must not antedate as we are apt to do but learn to live by faith Hab. 2.2 Possibly the Kalendar of heaven hath a post-date to ours Strive to be strong in faith and glorifie God my messenger Not Christ as Ensebius doated nor Meslias the sonne of Jâ—seph Lib. 5. de demon Evang. cap. 28. that is of the tribe of Joseph as Rabbi Abraham would have it For the Jews soolishly expect two Meslians's one the sonne of David and the other the sonne of Joseph Nor an Angel of heaven as Rabbi David interprets it according to Exod. 23.20 But John Baptist as our Saviour expounds himself Mat. 11.10 who is here called Christs Messenger or Angel by reason of his office one by whom he would manifest his mind to his people He was a burning and a shining light Joh. 5.35 or lamp and shone for a season till the Sun of righteousnesse came in place as lights and candles are of good use till the Sun riseth See 1 Sam. 3.3 and he shall prepare the way Expurgabit Everret emundâ—bit He shall clear the way sweep it accoutre or dresse it He shall remove all rubs and remora's out of the way he shall pare and pave a path for Christ into the soul open those everlasting doors that the king of glory may come in he shall make ready a people for the Lord. Luke 1.17 Mans heart is full of mountains and vallies Luke 3.5 These must be levelled ere Christ can be admitted and that 's not done but by repentance unto life As John Baptist was Christs fore-runner into the world so must repentance be his fore-runner into the heart for he that repenteth not the kingdom of heaven is far from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viam apertam oculis intuentium conspicuam faciet so he that cannot see it as the Hebrew word here used imports he must do for his lusts that hang in his light and the Lord whom ye seek Dominator that Lord Paramount of whom David speaketh Psal 110.1 and for whose sake Daniel desireth to be heard chap. 9.17 Messiah the Prince verse 25. the Prince and Saviour Act. 5.31 Lord and Christ Acts 2.36 the God of judgement whom they called for Mal. 2.17 and whom they are said to seek for As God he is not very sar from any one of us saith Paul Acts 17.27 not so far as the bark is from the tree for in him we all live and move and subsist And as God-Man he shall suddenly come to his Temple suddenly that is in the fulnesse of time which is but a short time in respect of the long expectation of the Patriarches and speedily after John Baptists birth suddenly also because unexpectedly to the most who stood amazed at his preaching and said Whence hath this man this wisdom and these mighty works Is not this the carpenter c To his Temple he came when presented there to be circumcised Luke 2. when he put forth a beam of his Divinity there in his disputation with the Doctours verse 46. But especially when he purged the Temple 1. By his Doctrine Matt. 5. and 15. and 2. By his Discipline Joh 2.14 15 16. and 12.12 at which time Tell ye the daughter of Zion saith God Behold thy king cometh unto thee Mat. 21.5 meek and sitting upon an asse c. Not upon a stately palsrey as an earthly Potentate And that was the very cause that these in the text that are said to see him when they had him amongst them could by no means think well of him in respect of his mean and despicable condition They had a certain notion of the Messiah and were in expectation of him and of temporall deliverance and felicity by 〈◊〉 Of which when disappointed they were as blank as when they saw the hoped issue of their late Jewish Virgin turned to a daughter or as when they saw Mahomet eat of a camell whom till then when they saw him arising in such powetr D. Halfs Peacemaker hey were ready to cry up for their long looked-for Messiah even the messenger of the Covenant viz. of the covenant of grace for in Christ God reconciled the world to himself And of this covenant Christ is the Angel or Messenger because 1. He revealeth it and we must take heed how we slight it Heb. 2.3 shift it Heb. 12.25 2. He mediateth it 1 Tim. 2.5 and in and by him it hath accomplishment 2 Cor. 1.20 Hence Esay 9.6 he is called the Prince of peace and according to the Septuagint there the Angel of the great Counsel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let all that would receive mercy from God get into Chrst and so into Covenant For as the Mercy-seat was no larger then the Ark so neither is the grace of God then the covenant of grace And as the Ark and Mercy-seat were never separated so neither are such from God as are found in Christ whom ye delight in They delighted in his day the better sort of them though afar off Joh. 8.56 they saluted him and were resaluted by him Heb. 11.13 They promised themselves through Christ malorum ademptionem bonorum adeptionem freedom from all evil and fruition of all good Hence he is called the desire of all Nations Hag. 2.8 The Church in the Canticles saith he is totus desiderabilis altogether desireable chap. 5.16 The Church in Esay desires him with her whole soul chap. 26.9 and chap. 64.1 as impatient of further delayes crieth out Oh that thou wouldest rent the heavens and come down that the mountains might flow down at thy presence Drop down ye heavens from above and let the skies pour aown righteousnesse Let the earth open and let them bring forth salvation c. chap. 45.8 Lo what earnest pantings and inquietations were in those ancient beleevers after Christ what continuall fallies as it were and egressions of affection behold he shall come He shall he shall nay he is even come already for so the Hebrew hath it Hinneh ba behold he is come me-thinks I even see him A like text there is Habak 2.3 The duty required is Wait the promise is delivered doubled and trebled It shall speak it will come it will surely come Nay doubled again It shall not lie it will not tarry It is as if God had said Do but wait and you shall be delivered you shall be delivered you shall be delivered you shall you shall Oh the Rhetorike of God! oh the certainty of the promises A Lapide his Note is not here to be passed by This word Behold signifieth that this comming of Christ in the flesh should be 1. New admirable and stupendious 2. Sure and certain 3. Desireable and joyfull 4. Famous and renowned saith the Lord of Hosts And that 's assurance good enough
for hath he said it and shall he not do it Here is firm footing for faith and men are bound to rest in Gods Ipse dixit Abraham did and required no other evidence Rom. 4. He cared not for the deadnesse of his own body or of his wives womb He staggered not at the promise of God through unbeleef c. No more must we if we will be heirs of the world with faithfull Abraham Gods truth and power are the Jachin and Bozez the two pillars whereupon faith must repose beleeâ—ing God upon his bare word and that against sense in things invisible and against reason in things incredible Verse 2. But who may abide the day of his coming The Prophet Esay asketh Who shall declare his generation Esay 53.8 Daniel 2.11 that is the mystery of his incarnation that habitatio Dei cum carne which the Magicians held imposlible or the history of his birth life and death as some sence it whose tongue shall be able to speak it or pen to write it Who can think of the day of his coming so the Vulgar reads this text viz. of all the glory graces benefits of that day But the Hebrew word is the same as Prov. 18.14 The spirit of a man will sustain his infirmity and is so rendred here by the Chaldee and Kimchi Who can sustain or abide the day of his coming sc in the flesh What wicked man will be able to endre it for he shall smite the earth with the rod of his mouth that is the consciences of carnall men glued to the earth and with the breath of his lips shall he slay the wicked Esay 11.4 And this is spoken of the Branch that grew out of the root of Jesse vers 1. when thâ—â— goodly family was sunk so low as from David the king to Joseph the Carpenter With what terrour struck he the hearts of Herod and all Jerusalem by the news of his nativity Mat. 2.3 And si praesepe vagientis Herodem tantum terruit quid tribunal judicantis If Christ in the cradle were so terrible what will he be on the Tribunall The Text that troubled those miscreants was Mic. 5.2 which some taking tsagnir in the Neuter Gender render thus And thou Bethlehem Ephrata it is a small thing to be among the Princes of Judah out of thee shall come a ruler c. This Herod and his complices could not hear of without horrour as neither could that other Herod of the same of Christs mighty works Mart. 14.1 2. such a glimpse of Divine glory shone in them The sinners in Zion are afraid fearfulnesse surprizeth the hypocrites and they run as farre and as fast as they can from Christ with these frightfull words in their mouthes Who amongst us shall dwell with the devouring fire who shall abide with the everlasting burnings The Ruffianly souldiers were flung flat on their backs when he said no more but Lam he August Joh. 18.6 Quid autem judicaturus saciet qui udicandus hoc fecit What will he do when he comes to judgement who was thus terrible now that he was to be judged Oh that the terrour of the Lord might perswade people to forsake their sins and to kisse the Son lest he be angry Though a lamb he can be terrible to the kings of the earth and though he break not the bruised reed Matth. 12.20 yet his enemies he will break with a rod of iron and dash them in pieces like a potters vessell Be wise now therefore O ye kings c. Psal 2.9 10. And as the Sun Moon and eleven Starres in Joscphs vision did obeysance to him so let our souls bodies all our temporall naturall morall and spirituall abilities bee subject and serviceable to Christ as ever wee hope to look him in the face with comfort and who shall stand when he appeareth Heb. at the sight of him True it is that Christ coming to help us in distresse for the want of externall pomp in his Ordinances and worldly glory in his Ministers and members and splendour of humane Eloquence in his Doctrines is despised by those that form and frame to themselves a Christ like to the mighty Monarchs of the earth like as Agesilaus King of Spartans coming to help the King of Egypt was slighted in that countrey for his mean habit and contemptible outside But if the Centurion were worthy of respect because he loved the Jewish Nation and built them a Synagogue Shall not Christ much more even as Prince of the Kings of the earth sith hee loved us and washed us with his own blood and hath made us kings and priests unto God and his Father Revel 1.5 6 By whom also hee is made unto us righteousnesse imputatively wisdom sanctisication and redemption effectively by way of inherency and gracious operation Who is able to stand before this holy Lord God 1 Sam. 6.20 Jer. 10.7 as the men of Bethshemesh once said Who would not fear this king of Nations saith Jeremy this king of Saints saith John for to him doth it appertain Rev. 15.3 4. sith there is none like unto him neither can any stand before him when he appeareth any more then a glasse bottle can stand before a Cannon shot O come let us worship and bow aown Psal 95. let us keel befoâ—e this Lord our maker If we harden our hearts he will harden his hand and hasten our destruction There 's no standing before this Lion no bearing up sail in the tempest of his wrath you must either be his subjects or his footstool either vail to him or perish by him Thine arrows are sharp iâ— the hoaâ—t of the kings enemtes whereby the people sall under thee Psal 45.5 What a world of miseries have the refractary Jews suffered and do yet for rejecting the Lord Jesus They might have known out of their own Cabalists besides Dâ—ntels seventy weeks and other Scripture-evidences that the Mesliah was amongst them for it is there expressely recorded Vide Malcolin in Act. 18.28 that Messias should come in the time of Hillels disciples one of whom was Sâ—â—â—on the 〈◊〉 who embraced the child Jesus in his arms who also foretold that that child was set for the 〈◊〉 and rising again of many in Israel and soâ— a signe which shouiâ—â—â— spâ—kâ—n against Luk. 2.34 35. thâ—u the thoughts of many hearts might be revealed And to the same purpose St. Peter 1 Epist cap. 2. ver 7 8. But before them both Our Prophet here For he is like a refiners fire Intimating that the times of the Messiah would be discriminating shedding times and that he would separate the precious from the vile the gold from the drosse the sheep from the goats That Nabal should no more be called Nadib the vile person liberali the churle bountifull Esay 32.5 but that good people should be discerned and honoured hypocrites detected and detested as was Judas Magus Denias c. slit up and slain by Christs two-edged
of my hand they shall deliver their own souls they shall have their own lives for a prey Something there is that God will yeeld to prayer then Cartwr in loc when he is most bitterly bent against a people or person Mat. 24.20 Pray saith our Saviour after he had foretold such an affliction as never had been nor should be the like pray saith he that your flight be not in the winter for that will be tedious nor on the sabbath for that will be grievous Whereupon a learned Interpreter makes this note In maxima severitate aliquid permittit precibus Something God will graciously yeeld to prayers in his greatest severity Admirable is that and for the present purpose most apt and apposite that Polanus reports of a terrible earth-quake in the territories of Berne in Swisserland by means whereof a certain high mountain carried violently over other mountains ' ore-whelmed and covered a whole township that had ninety families in it one half house only excepted wherein the master of the family with his wife and children were with bended knees calling earnestly upon God This fell out no longer ago then in the year 1584. Polan Syntag. Theolog tom ◠lib. 5. cap. 21. de terr aemotu mortuus est Polan Anno. 1610 Mat. 21.21 and is related by Amandus Polanus a famous Divine who lived not many yeers since at Basill not many miles distant from the place where the thing fell out In which notable example who seeth not as in a mirrour the marvelous force and efficacy of faithfull prayer standing Aaron-like with his incense betwixt the living and the dead and verifying that of our Saviour Verily I say unto you if ye have faith and doubt not ye shall say unto this mountain Remove hence to yonder place and it shall remove yea be thou removed and cast into the sea and it shall be done And All things whatsoever ye shall aske in prayer beleeving ye shall receive Oh blessed Saviour Eph. 1.19 what could have fallen from that sweet mouth of thine more for the glory of thy free grace and our greatest encouragement to ply the throne of grace with dayly suites that God would open our eyes to see the exceeding greatnesse of his power towards us that beleeve according to the working of his mighty power There is in the Originall a sixfold gradation and all too little Words are too weak to utter it SECT VIII Be comforted in the consideration of his power where diverse objections of weak Christians are answered SIngular comfort to all that belong to the Lord of Hosts Use 4 to consider that God hath a power alwayes prepared an army ever in readinesse 1. to preserve them 2. to provide for them For their preservation Dan. 3.17 first Our God is able to deliver us either from the fire or in it this was the support of those three brave Worthies in Daniel and may be ours that lean on the Lord and the power of his might Shall the Philistins rely upon their Goliath Papists an their he-saints and she-saints Turks on their Mahomet Heathens on their Tutelaries and not we encourage our selves in the Lord our God as David not cheer up our hearts in this man of warr whose name is the Lord of Hosts the Lord mighty in battle Oh say with the church in Micah Micah 4.5 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 For their rock is not as our Rock Deut. 32.31 our enemies themselves being Judges Contemno minutos istos Deos modo Jovem propitium habeam said that Heathen If God be for us what need we fear what man or devill can do unto us Rom. 8 31 Ob. Sol. Oh but mine enemies are many and mighty Yea but thy champion is the Lord of hosts with whom it 's nothing to save whether with many or with no power I his staid up Asa's heart against a thousand thousand enemies 2 Chron. 14 22 But they are fierce and furious Ob. Sol. What of that I know whom I have trusted saith Paul and I am sure that he is able to keep that I have committed to him against that day 2 Tim. 1.12 I have been delivered out of the mouth of the lion And the Lord shall deliver me from all evill c. 2 Tim. 4.17 18. Did not the Lord appear to Joshuah with a naked sword in his hand Nudatum nimirum ensem suum nunquam deposuit sed inde usque ab Adae lapsu eum in Ecclesiae suae defens c. Bucholc as captain of the Host Did not the Angels fight for Hezekiaeh and environ Iacob at Mahanaim Elisha in the mount c and hath not the Lord charged them still to pitch their tents round about the righteous They appear not unto us it 's true now as of old because the church now needs not such confirmations and Christ being ascended and the spirit plentifully bestowed God would that our conversation should be in heaven and not that the Angls should converse so visibly with us on earth But they still pitty our humane frailty and secretly suggest both counsell and comfort they also keep us from perils and dangers of body and soul who else could not subsist no not an hour Next for provision of necessaries God hath taken and bound over the best of the creatures to purvey for his people and to bring them in maintenance the heaven Pro. 20.30 31 Rex ferarum Isidor lib. 10. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth the corne the wine the oyle the best of the best is for them Hos 2.20 21. The Lions saith the Psalmist and the Lion is the king of beasts or the ricb among the people as the Septuagint have it shall hunger and starve those that will be sure to have it if it be to be had wicked rich men not only rob but ravish the poor Psal 10.9 10 when they have gotten them into their nets that is their debts bonds mortgages as Chrysostom expounds it Hence they are called men-eaters Cannibals Psal 14.4 Loe these Cormorants these yong Lions shall lack and suffer hunger but those that seek the Lord shall want nothing that is good Psal 78.14 Pluviam escatilem petram aquatilem Tertull. Vix unquam major fuit gloria illius populi in terra Canaan quà m in deserto Buchol He will rain down bread from heaven and set the flint-stone abroach and turn the wildernesse into a Paradise before his people shall pine and perish Never was Prince so served in his greatest pomp as the rebellious Israelites in the desert How good shall we finde him then to those that please him Elias is fed one while by an Angell another while by a Raven But if both should have failed him as the brook Cherith did yet he that took away his meat could have taken
the Jews valued our Saviour at 2 Cor. 6 20 Zech. 11.13 the price of a slave but with the blood of God Act. 20.28 For we are not redeemed with corruptible things as silver and gold poor things to purchase a soul with more likely a fair deal to drown it desperately in perdition and destruction but with the precious blood of Christ as of a lamb undefiled 1 Tim. 6.9 1 Pet. 1.18 19 1 Pet. 1.2 Tit 2.14 and without spot who gave himself for us that he might redeem us from all iniquity and purify us to himself by that blood of sprinkling that saved us from the Destroyer a peculiar people and present us to himself a glorious church not having spot wrincle or any such thing Eph. 5.27 SECT IIII. Reason 4. 4. HE hath effectually called us with an high and heavenly calling Heb. 3.1 Reas 4 Whereby we that in times past were not a people as St. Peter after the Prophet hath it or if any a disobedient and gainsaying people Rom. 10.21 a people laden with iniquity Isay 1.4 a people of Gomorrah ver 10. a naughty people Ier. 13.10 good for nothing but to be cast off as a rotten girdle ibidem and therefore the people of Gods wrath Isa 10.6 and of his curse Esay 34.5 are now by a gracious calling and speciall priviledge become the people of God a righteous people Esay 60.21 a holy people Esay 62.12 wise and understanding above all people Deut. 4.6 a people in whose heart is Gods law Isa 51.7 the epistle of Christ written not with inke but with the spirit of the living God known and read of all men 2 Cor. 3.2 whiles we walk Phil. 2.15 as examples of the Rule harmelesse and blamelesse the sons of God without rebuke in the midst of a crooked and corrupt nation amongst whom we shine as lights in the world holding forth the word of life as an ensigne or badge of our high and honourable vocation and as an holy nation a peculiar people shewing or preaching forth the vertues of Christ that hath called us out of Egypt into Goshen out of palpable darknesse into his marvelous light And this the rather 1 Pet 2.9 1 Cor. 1.24 because not many wise mighty or noble are called 't is a wonder that any But God hath made known the riches of his glory on the vessels of mercy which he had afore prepared unto glory even us whom he hath called according to purpose not of the Jews only but also of the Gentiles As he saith also in Osee I will call them my people which were not my people and clepe her beloved which was not beloved Rom. 9.23 24. yea I will betroth her unto me in faithfulnesse and marry her in mercy for ever Now marriage in it self is honourable among all men Hos 2.20 Heb. 1.2 How much more when to such and such an honourable personage as the Heir of all things Especially since to make her a fit spouse he purifies her as they did Esther and beautifies her as Abrahams servant did Rebeccah for he puts a Jewel upon her fore-head earerings in her eares and a crown royall upon her head Ezek. 16.12 he decks her as a bride-groom and as a bride adornes her self with Jewels Isa 61.10 thus is her beauty perfect through his comelinesse put upon her And herein the Lord Christ goes beyond all earthly bride-grooms whatsoever Moses married a blackmore and could not change her hue Solomon an Egyptian and could not convert her to the truth But Christs conveys and communicates his beauty to his bride every grace in that chaine about her neck wherewith Christ is ravished Caent 4.9 being as a costly Jewel set in fine gold and whensoever he calls a man to an heavenly kingdome as once Saul to an earthly he makes him to be of another spirit then before and to walk worthy of God and worthy of the vocation wherewith he is called Eph. 4.1 SECT V. Reason 5. LAstly God hath already glorified his people so the Apostle doubts not to deliver himself of sanctification begun here Reas 5 Rom. 8.30 and to be perfected hereafter set them together with Christ in heavenly places given them the earnest of their inheritance for a pawn of the whole bargaine Ephes 2.6 the first-fruits of the spirit as a foretaste a pledge of the whole harvest garnished them with that grace that will one day be glory nay is so already for what is grace but glory begun and what is glory but grace perfected They differ not in kinde but degree only whence it is that grace is in scripture put for glory and glory again is used for grace yea that Gods people 1 Pet. 4.14 for their graces are called the Glory Esay 4.5 46.13 as having the spirit of glory and of God resting upon them Indeed there is a naturall glory stampt upon the very persons of true Christians Colos 2. ult such as those that are but meer civil men cannot chuse but honour as the Hittites did Abraham Thou art a Prince of God among us nay the wicked and worst of men as Jehoram did the Prophet Elisha over whom when sick he wept out O my father Acts Mon. my father the horsemen of Israel and charets thereof And Master Bradfords death is said to have been bewayled of many Papists also that knew his piety in his life and patience in his death so much honour God did him in the consciences of his very enemies Vnde indicatur conscientiae puritas causae benitas Malcolm in Act. 7 Ephes 4 Mat 4 Cant. 4. Wisdome maketh the face to shine as it did St. Servens They saw his face as the face of an Angel such was the goodnesse of his conscience his cause and his courage And could they have seen his inside they should have discerned and admired a farre greater glory that new man I mean that new world above-mentioned that after God or according to the likenesse of the heavenly paterne is created in righteousnesse and true holinesse The transcendent beauty and bravery whereof is such that the Lord Christ himself who was nothing moved with an offer of the glory of the whole world professeth himself ravisht and lost in love toward a sanctified soul For albeit we are sanctified but in part and there be yet many flawes and blemishes in the best whiles here yet he considers us as we are in himself and as we shall be in the state of perfection like as we do kings children Colos 3.3 whiles yet in their nonage For when Christ who is our life shall appear then shall we also appear with him in glory Israel in the mean-while is his glory Esay 46.13 a crown and a diadem in the hand of Jehovah actually possest of heaven aforehand as it were by turf and twig Joh. 5.24 1 Joh. 3.14 And albeit the Saints have not yet attained to the full degree of the shining brightnesse of
is diminished but he accounts himself damnified You know how dearly the proud Ammonites paid for the hair they shaved off from Davids servants 2 Sam. 10 Luke 18.7 1 Sam. 2 Psal 91 And shall not the son of David avenge his own elect though he beare long with them He keepeth the very feet of his Saints saith holy Hannah and chargeth his angels with them to beare them in their hands lest at any time they dash their feet against a stone If they stumble and fall yet they shall get up againe for the Lord puts under his hand Psal 37.24 Yea the everlasting armes are underneath Deut. 33.27 Am. 1â— They that swear by God and Malchom shall fall as old Eli did and never rise againe but the Saints of God though Ioseph-like they fall into a pit yet as prisoners of hope they shall come forth by the blood of the covenant Zach. 9.10 Good Mordecai a Jew may fall before a Persian and get up againe yea prevaile and prosper But if wicked Haman begin to fall before a Jew that is in covenant with God he can neither stay when he stumbles Esth 6.14 nor rise when he is down God himself is so far interested and ingaged in the quarrels of such as I was saying erewhile that who so toucheth them toucheth the ball of his Eye The eye is a tender part we know and a small matter offends it God is every whit as choice and as chary of his people What part is more sensible of the least touch then the eye or being hurt canseth greater smâ—rt and rage or if put out brings more deformity to the face God is as tender of us c Pemble on Zach. 2.8 as a man is of his eyes Now a good thump on the back is better borne then a light touch on the eye Take heed I advise you how you meddle with Gods Eye lest you heare of him to your cost For although we must turne t'other cheek also yet he will not take a blow on the eye for the proudest of them all No man will stand still while his eyes are pecked out much lesse will God Thou knowest saith dying David to his son Solomon what Ioab did to me He meaneth it of the slaugher of Abner and Amasa which David appropriats and makes it his own case The soveraigne is smitten in the subject neither is it other then just that the arraignement of mean Malefactours runs in the stile of wrong to to the Kings Crowne and dignity Gods people are his crowne let none presume to attempt against it his dignity his glory let none turne it into shame Psal 4.3 His pearles let no swine trample them his holy things let no dogs profane them by holding their lives madnesse and their ends without honour by speaking basely of their persons actions sufferings as if they were vile and inglorious It was an heavy indictment doubtlesse Psal 14.6 You have shamed the counsell of the poore because the Lord is his refuge Thus those miscreants that mocked and railed at Christ upon the crosse upbraided him not with any evill but only for the good he had done in saving others for his trust in God and prayers to God Thus also they deale with David they that render evill for good are mine adversaries or hate me like divels and why Psal 38.20 they satanically hate me Because I do the thing that good is And the very truth is that were wicked mens insides turned outward it would well appeare that when they disgrace those that make conscience of their waies under the infamous names of puritans singularitans zelots and the like termes of reproach it is for the good that is in them and for the true glory that God hath stamped upon their persons and performances This savours strongly of the Devill of hell Tertull. 1 Ioh. 3.12 Graecinum Julium virum egregium Caesar occidit ob hoc unum quod melior vir erat quam esse quemquam tyranno expediret Sen. l. 2. de benef c. 21. whose property it is to hate and persecute any footstep of Gods holy image where-ever he finds it as the Tigre if he see but the picture of a man he flies upon it and tears it to peeces And it proves men to be the posterity of Cain the devils Patriarch as one calls him who was of that wicked one of the serpents seed and slew his brother And wherefore slew he him but because his own works were evill and his brothers good That was all the quarrell then and is still All that viperous brood bear an aking tooth to the better sort they do maliciously and mortally hate all holy impressions of grace wrought upon any by the sanctifying spirit though they restrain sometimes the expression and exercise of this hatred for advantage and in policy by accident and for by-respects it may be SECT 8. 9. 10. Exhortation to honour them that fear the Lord and what great cause men have and shall have so to do LEt us that know and professe better things approve our selves to be of the family of heaven Use 3 and followers of God as dear children by contemning a vile person though never so glorious a magnifico in the worlds eye and esteem but honouring them that fear the Lord though never so much under-prized and vilipended by the wicked of the earth This is a note of Gods houshold-servant Psal 15.4 Nabal shall not be stiled Nadtb 1 Ioh. 4.17 1 Pet. 2.17 and of one that hath share in Christs kingdome wherein the vile person shall no more be called liberall nor the churle bountifull Esay 32.5 Further would we have boldnesse in that last and great day and be able to lift up our faces before the son of man let love be perfect in us toward the brotherhood loving them in truth and for the truths sake and being ready to serve the saints in love to wash yea to kisse their very feet and to lay down our lives for the brethren if called thereunto And because this can never be done except men see more in them then ordinary to move them labour and learne to know the price of a saint and to esteem them very highly in love for their worths sake The Jews tell us and truly that those seventy souls that went with Jacob into Egypt were as much worth as all the seventy Nations of the world besides It is not for nothing sure that the saints are called All things Coloss 1.20 and Every creature Mar. 16.15 Mat. 5. Is 6.11 statumen terrae Tren and the salt of the earth that keep the rest from putre fying the substance and support of the earth that keep the rest from shattering I bear up the pillars of it saith David and the Innocent delivereth the Island saith Eliphaz Iob. 22.30 For their sakes it is that God spares and prospers the wicked as he did Laban for Iacobs sake Potiphar for Iosephs Sodom for Lots when they were
perfect purity clarity dignity and festivity For their habitatition they are stately Mansions in a lightsom city For their company the sacred Trinity the glorious Angels the crowned Saints Ioh. 14.2 Rev. 21.23 And if it be such an honour to converse familiarly with kings and great personages what is it then with the King of glory and all those heavenly courtiers to enjoy the company of the blessed Patriarches Prophets Apostles Martyrs Confessours our dearest friends and acquaintance whom it is probable we shall know as Adam did his wife upon the first sight in paradise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysâ—â—â— and as Peter and Iohn did Moses and Elias in that glimps of heavens glory they had in the monnt Sure it is we shal perfectly love them as our selves and rejoyce in their happinesse as much as in our own whereby our joyes shall be according to their innumerable number multiplied and increased Next for their dignity and glory they shall sit upon Christs throne with palms in their hands and crowns on their heads Now beyond the excellency of a crown mortal mens wishes extend not But the crown we are speaking of is a crown of glory 1 Pet. 5.4 A crown of righteousnesse 2 Tim. 4.8 A crown of life Iam. 1.12 an incorruptible crown 1 Cor. 9.25 A crown not consisting of some precious thing without us Corona significat absolutionem consummationem perfectionem evinciendo capiti destinatur quae absolutiss eminentissima pars est Scultet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 12.4 but of royal excellency such as wherewith our souls and bodies bedight and adorn'd shall out-shine the sun in his strength what shall I say more but indeed why do I say so much For as one being asked what God was answered Si scirem Deus essem So if I should undertake to describe heaven it were requisit that I should have been at heaven And yet he that had been there St. Paul I mean could say no more then that he had heard there wordless words words unspeakable not possible to be uttered And when he doth speak of heavens happinesse he commonly useth a transcendent kinde of expression as finding words too weak for such a purpose Lo thus shall it be done to the man whom the king immortal will honour in the day when he makes up his Jewels Consider him well as God bad the devil do Iob and know that there is none like him in the whole earth again Goe forth saith the spouse and behold King Solomon with the crowns wherewith his mother crowned him in the day of his espousals So say I behold the godly Christian as crowned with all the forenamed priviledges and prerogatives Cant. 3.11 look upon him as once the city of Shushan did upon Mordecai when the king would do him honour and then tell me whom you have to esteem and account of to set up and side with to prize and prefer in your best affections and expressions Not the rich but the righteous not the great but the gracious not the worlds minions though never so accomplished with all the ornaments of nature art pollicie preferment but Gods Jewels and darlings righteous and religious persons Psal 16.3 Sapè sub attrita latitat sapientia veste Heb. 11 Sic Bruti baculus apud Plutarch cujus intùs solidum aurum corneo velabatur cortice Joh. 6. Esay 53 2Vt templo Dei corporaliter in eo habitantes Bez. those excellent ones of the earth in whom was all Davids delight and should be ours also Despise them not for their outward meannesse the true treasure is carried in earthen vessels and there may be a precious pearl in a leathern purse Iohn Baptist had a girdle of skin about his loins and Elias was a rough hairy man for his outward habit it was course and homely Those ancient worthies went about the world in shipskins and goat-skins but they were like the Ark whose out-side was of goats-hair and badgers skins but the inside pure gold Christ himself whom that Ark typified was hid for awhile under the carpenters son The carnal Capernaites could see nothing in him more then in another man how can this man said they give us his flesh to eat he had no form nor comlinesse saith that Evangleical Prophet and when we shall see him there is no such beauty that we should desire him And yet in him the God-head dwelt bodily that is personally and in him were hid all the treasures of wisdom and worth Colos 2. And the like may be said of many a poor Christian cast out by the world as unworthy their company or countenance but readily received and highly honoured by God himself the blessed spirit and all men that have their senses exercised to discern good and evil But as the root of Iesse was rugged and unsightly so are his branches many of them Howbeit the kings daughter is all glorious within that 's her comfort black she is Cant. 1.5.6 vide Plin. lib. 6. c. 28. Solin cap. 36 Psal 83.3 See Ptov. 15 24 but comly as the curtains of Solomon as the tents of Kedar which were rough but rich as pitcht in the deserts of Arabia Gods servants are called his Hidden ones According to the fashion of the wealthy he pleaseth himself in hidden treasure It is enough that his own eyes behold his Jewels and such to whom the father shewes them The ideots of the world set a very low rate a light price upon Gods precious ones but it s all the wit they have for wisdom is above to the foolish saith Solomon he cannot skill of it It sufficeth to wisdom that she is justified of her children who know how to do her reverence in what garb soever she please to shew her self I know thy poverty saith Christ to one of the seven churches but that 's nothing Rev. 2 Jam. 2.5 God hath chosen the poor of this world rich in faith to be heires of his kingdom in Christ Who can have the face to despise any one for his outward wants and indigence when Abraham the father of the faithful and heir of the world had not a foot of land that he could call his own more then a burying-place when Christs mother was not wealthy enough to bring a lamb for her purification when Christ himself had not twenty pence at hand to pay the tribute mony nor a pillow to rest his head on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syllarium vocabat Caesar Dio. Act. 12. when tired out with hard toile and travel And who o't'other-side would admire any for his worldly wealth and outward magnificence when Pharaohs horses had costly trappings Cant. 1.8 and the Midianites camels had chaines of gold about their necks Iudg. 8.26 when Dives ruffles in his silkes every day and Herod glitters in his cloth of silver who yet to the eye of heavenly wisdom were no better then so many stinking carcases stuck
affectiâ—â—â— hearts to greatest cheerfulnesse and thankfulnesse let it swallow up an â—â—â—â—oâ—tents and make us send up many an humble joyfull and praisefull heart to him SECT X. Let them honour their father and how A Third duty we are to performe to God as a father is Reverence according to that in the Prophet Mal. 1.6 A son honoureth his father If then I be a father wher 's mine honour and that in the Decalogue Honour thy father and thy mother which saith St. Paul it the first commandement with promise Promise I say of long life to him that by honouring them lengtheneth his parents life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hiâ—rocl Reverence and loving respect to parents never went unrecompenced as in Iapheth Isaac Ruth others much lesse shall that to God for them that honour him he will honour Here then we are 1. 1 Sam. 2. to have an high and honourable esteem of God in our hearts lifting up and laying open those everlasting doors that the King of glory may come in Psal 24. and come in state in his own likenesse Ignorant people cast him into a dishonourable mould as it were they have bald and base conceits of God they think him altogether such a one as themselves or worse they change the glory of the incorruptible God into an image made like to corruptible man c. Psal 50.21 Rom. 1.13.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 6.16 they dishonour him and therefore he gives them up to passions of dishonour or vile affections For as a king will take it ill to be entertained no otherwise by his subjects when he comes amongst them then if he were some Knight or meaner man so will God when we have low conceptions of him when we glorifie him not as God when we enlarge not his roome and let him in-dwell richly in us when we conceive not of him as the onely potentate represent him not to our thoughts in the apprehension of one that is in and of himself All-sufficient Omnipotent onely wise and in Christ our most merciful father yet still our father in heaven who without respect of persons judgeth according to every mans works 1 Pet. 1.17 whom therefore if we call father we must passe the whole time of our sojourning here till he send for us home infear Lo this is to honour God in our hearts And this is that that is required so often in scripture under the term of magnifying God or making him great and of glorifying God or making him glorious so he is pleased to account of it when we get so far as to conceive of him above all creatures and that is when he comes into our hearts as a king of glory far above all the glory that can be found in earthly princes 2. We must honour him in our speeches both to him and of him 1. In our prayers to God we must take unto us words neither too curious Verba nec lecâ—a sint nec neglecâ—a nor too carelesse we must speak supplications with the poor publican we must addresse our selves unto him in lowliest manner as the Prodigal did Father I have sinned against heaven and before thee I am no more worthy to be called thy childe A servants place in thine house is too good for me Briefly our words to God in prayer must be as the words use to be of a childe to his father humble earnest and direct to the point avoiding vam babblings This is to be sober in prayer 1 Pet. 4.3 Eccles 5.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interparlance 1 Tim. 2.1 Omnino oportet nos oraâ—iotionis tempore curiam intrare coelestem in qua Rex regum stellaâ—â— sedet solâ—â— c. Quant â— ergo cum reveremia quanto timore quanto illuc humilitate accedere debet epalude suâ— procedens repens vilts ranuncula Bern. Lev. 19.12 when considering that God is in heaven and we on earth considering the infinite distance and disproportion between him and us therefore our words are few We are allowed to parle with God by prayer to use an holy and humble familiarity and to come boldly unto the throne of grace but yet we must so couch our petitions that all needless heartlesse repetitions superfluous endlesse digressions tedious and unnecessary prolixities be carefully avoided Humble and pithy prayer findes freer accesse to God and returns with better successe to us 2. As we must thus honour our heavenly father in our speeches to him so in our speeches also of him to others Take heed that we take not up that great and terrible name of his unreverently lightly loosely disrespectfully for he hath vowed that he will hold none guiltlesse he hath sworn that no vain swearers or other dishallowers of his name shall ever enter into his kingdom Reviling of parents was banishment by Plato's laws death by Gods laws Exod 21.17 How shall they escape that bore thorough the glorious and dreadful name of God tossing it in their common talk as filthy dogs do stinking carrion that swear in â—â—st and not in judgement that play with oathes as apes do with nuts not considering that there is a large roll of ten yard long and five yards broad full of curses against the swearer and that shall rest upon his house which he calls his castle and where he thinks himself most secure Zach. 5.2 Oh what will become of those hellish mouthes that belch out blasphemies against him whom yet they daily call Our father which art in heaven so ordinarily and so openly that some of them are become very inter ections of specch to the vulgar S. Edw. Sands and other-somemere phrases of gallantrey to the braver as one complaineth How should we grieve at this as those good men did when David was reviled by Shimei how should our hearts rise to hear our heavenly father thus dishonoured surely good blood will not belie it self 3. God is to be honoured as a father in our whole conversation remembring that we are ever in his eye and should therefore walk before him in an holy bashfulnesse as ashamed and afraid to do any thing unworthy of his presence or that may give him discontent It was ordered in Moses law that when any went forth of the camp to ease nature they should dig a hole with a paddle and cover their excrements And why For the Lord thy God walketh in the midst of thy camp therefore shall it be holy that he see no unclean thing in thee and turn away from thee Deut. 23.13 14. Now there was more in this law then every man looks unto Sin is the souls excrements St. Iames therefore calls it the superfluity of naughtinesse Jam. 21. Hâ—b 1.13 Amos 3.3 2. Sain 12.9 〈◊〉 10.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 4.13 Gen. 27.12 41 Prov. 17.2 as Samuels and 〈◊〉 sons as â—onathan the four Gâ—rshom the son of Menesseh or as some copies have it the son of Moses In
seeth no iniquity in Jacob nor transgression in Israel See he doth 't is true for he is all eye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 King 1.6 and all things are naked and open before him Yea he seeth enough in the best to provoke the eyes of his glory For though the crow think her owne bird whitest and some parents can see nothing amisse in their children as David in his Adonijah Jeb 4.18.21 25.5 6. yet he charged his Angels with felly and the starrs are not pure in his sight How much less man that is a worme c. He is neither so blinde as not to behold nor so fond as not to mislike the least fault in his best childe For he is of more pure eyes then to behold evil in whomsoever Habuc 1.13 with approbation he cannot look on iniquity and not shew his displeasure All which notwithstanding the truth of this point is irrefragable and the text alledged is no lesse firm then plain for us God seeth no sin in his children For besides that he will never throw them to hell which is the just hire of the least sin it 's often seen Rom. 6.23 that he never so much as corrects them no not with the rods of men for innumerable faylings and infirmities But winking at smal faults as we say nay passing by the transgressions of the remnant of his heritage like as a father pittieth his children and pardoneth them their childishnesse so the doth lord pitty them that fear him Lo he pittieth them not punisheth them Psal 103.13 14. Or if he do proceed to correction as he must other whiles such is our frowardnesse yet amidst all he knoweth our frame he remembreth we are but dust Esay 2.22 a peace of earth neately made up that we carry our souls as a light in a paper-lanthorne that our breath in our nostrils is every moment ready to puffe out and that therefore if he should alwayes chide the spirit would fail before him we should soon faint and swoon under his hands wherefore he deals not with us after our sins nor rewards us according to our iniquities But as a man chasteneth his son saith Moses and he would have us wisely to consider of it too so the Lord thy God chasteneth thee Deut. 8.5 Break their stomackes he will but not their bones their hearts but not their heads And albeit they such is their peevishnesse under the rod give up all for lost and make desperate conclusions upon their corrections Judg 6.13 2 Tim. 2. as Gideon did yet the foundation of God remaineth sure The Lord knoweth who are his he knows their souls in adversity I said in my haste I am cast out of thy sight Here was a poor prayer And yet thou heardest the voyce of my prayer poor though it were when I cryed unto thee Psal 31.22 So Zion when under the lash sud The Lord hath forsaken me and my God hath forgotten me Esay 49.15.16 Can a woman forget her sucking childe that she should not have compassion on the son of her womb yea she may forget and some Tigresses have done it yet I will not forget thee Behold I have graven thee upon the palms of my hands c. Look how a natural mother turns her childe out of doors for dabbling himself or some other shrewd turn and with a thump on the back bids it be gone a begging yet when the childe begins once to make a lip whimper and set up his lure Jer. 31.20 she takes him in again and puts him in her bosom the very like dealing we may read of in God with Ephraim his dear son his pleasant childe Hos 13.1 2 3. c. Ephraim of trembling and tender conscienced became a flagicious offendour a desperate idolater Ver. 1.2 And was not it high time then to take him in hand therefore they shall be as the morning cloud as the early dew as the chaffe before the whirl-winde as the smoke out of the chimney No lesse then utter desolation is threatened against them But the Lord soon repents him concerning his servants witnesse the words following Yet I am the Lord thy God from the land of Egypt I am thy sole saviour Here 's now mercy in the midst of judgement Oh but they abuse mercy forget their God and sin again Ver. 6. Why therefore God threateneth them again with a more terrible judgement Vers 7 8. Behold I will be unto them as a Lion and a leopard as a bear bereft I will rent the kell of their hearts and devour them Oh fearful condition who would ever think of such but as of deplored and desperate yet see the sequel O Israel thou hast destroyed thy self but in me is thy help Ver. 9. Thou hast done thy utmost utterly to undoe thy self but yet I have thought of a way for thy help I will be thy king where is any other that would save thee as I do in all thy cities And albeit thou art an unwise son yet I will binde up thine iniquity as a cancelled bond and hide thy sin Ver. 12. And although the travels of a sorrowful woman be upon thee such is thy dulnesse in not coming off roundly with God work with those lively Israelitish women Exod. 1.19 but staying too long in the birth which might justly be thy death as it was Racâ—els yet I will ransome thee from the power of the grave I will redeem thee from death Ver. 14. Ey but for how long might they say I shall be likely breaking out again and then thou wilt undoe me after thou hast done me good No saith God repentance shall be hid from mine eyes He will not cast away a perfect man saith Bildad Iob 8.20 The Lord will not cast off for ever saith Ieremy but though he cause grief Lam. 3.31 32. yet will he have compassion according to the multitude or the magnitude of his mercies And this was that miracle that amused so and amased the Prophet Micah chap. 7.18 who is a God saith he like unto thee that pardoneth iniquity and passeth by the transgression of his heritage He retaineth not his anger for ever And will ye know a reason That text supplies us with two for failing and both from God 1. He delights in mercy 2. He provides for his own glory as occasioning hereby his pardoned people to praise him for present saying as here who is a God like unto thee c. and to trust him for future He will turn again he will have compassion upon us c. Thou wilt perform thy truth to Iacob c. ver 19.20 SECT II. The reasons are of two sorts First respecting God Reas 1 FIrst God will father-like pitty and pardon his poor people Psal 19.4 Eccles 7.25 Numb 14.8 2 Sam. 15.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 2.13 because he delights in mercy Now delight will do any thing as we say If the sun delight to run his race who
shall stop him If Salomon delight to search out the secrets of wisdom what shall be hid from him If Somson delight in Daliance what will h not dare to do for it if Ahashueroh delight in Esther what may not she have of him If the Lord delight in us saith Caleb then be will bring us into this land of giants and give it us As if he hath no delight in me said David behold here I am let him do to me as seemeth good to him But now the Lord doth delight in every David and will shew him yea seal up unto him the sure mercies of day He delights in mercy saith the Prophet yea such a mercy saith the Apostle he rejoyceth against judgement and glories over it as over his adversary whom he hath subdued Hence it was that he erected himself of old not a judgment-seat but a mercy-seat in the midst of his people as one that settled himself to shew them mercy When the Judge sate him down in the gates of Israel it was to do justice Psal 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. When the scorner sits him down in the chair of pestilence he will scoff to some purpose so now that God sits in his mercy-seat he will surely shew mercy with ease yea a multitude of mercies When a man hath setled himself in his seat it 's supposed he is at ease and a small matter shall not raise him God is never more at ease as I may say and better pleased then when he is in his mercy-seat in his throne of grace Hence he is said to rise out of his place Heb. 4.16 to punish the inhabitants of the earth for their iniquity Esay 26.21 and to do his work his strange work when he is to do justice Esay 28.21 It is an act neither so proper to him for it is his strange work nor so pleasant to him for he riseth out of his place to do it which is a kinde of diseasement and a pain to him especially from whom mercie flows as freely and as naturally as light from the sun hony from the comb water from the well-spring He quits himself in it as well apaid thereof he rests in his love and will seek no farther Zeph. 3.17 This mercy-seat was the cover of the Ark where the two tables of the Law lay to note the blessednesse of those that receive mercy their iniquity is forgiven their sin is covered Again from this mercy-seate Psal 32.1 scituate not between the Seraphim those flaming executioners of justice Isa 6. but between the Cherubims as ministers of mercy the Lord shewed himself Act. 7. and gave forth the lively oracles as St. Steven stiles them Once he spake from the burning bush or smoaking mountain so terrible that Moses himself said I exceedingly fear and quake This was mount Sina in Arabia But we are come to mount Sion c. Heb. 12.21.22 and upon all the glory now there is a covering or mercy-seat Isa 4.5 The tabernacle of God is with men and he will dwell with them Rev. 21.3 Jerusalem which is from above is now called the throne of the Lord and all nations flock unto it Jer. 3. God puts them among the children of his love and saith to each of his Thou shalt call me my father and shalt not turn away from me Jer. 17.19 Therefore are they before the throne of God answerable to the ancient mercy-seat serving him day and night in his temple Rev. 7.15 Where the Angel of his presence Jesus Christ offers their services powring in of his incense with the prayer of all Saints upon the golden altar which is before the throne Rev. 8.3 And hence it is that the good Lord pardoneth every one that prepareth his heart to seek God 2 Chr. 30.18 19. though he be not clensed according to the purification of the Sanctuary that he winks at small-faults shall I say and spares them as a man spares his own son that serves him nay that he pardoneth iniquity and passeth by transgression or treason he retaineth not his anger for ever seem he never so much displeased and all because mercy pleaseth him which puts the prophet to his patheticall exclamation by way of wonderment Who is a God like unto thee c. SECT III. ANd that is the rise of our second Reason from God Reas 2 who therefore spares his people as a father his childe that they may 1. praise him for present yea for ever Cretae Jovis est imago auribus carens ait Plutarchus Non enim convenit audiri ab eo quenquam qui omnium dominus sit princeps Plut. Mor. Lucianus fingit cancellos in coelo per quos Jupiter certo tempore homines respiciat quo solummodo tempore petentes exaudiantur Psal 48.10 Tollens iniquitatem peccatuÌ„ scelus sic enim exprimitur magnitudo clementiae quod non levibus tantum delictis det veniam sed graviss quibusque sceleribus Calvin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim 1.14 that he may fill their mouths with laughter and their tongues with triumph that they may say among the heathen The Lord hath done great things for them that they may say among the saints Their Rock is not as our Rock our enemies themselves being judges Oh who is God like unto thee â— The Gods of the Nations are idols And we know that an idol is nothing and that of nothing nothing comes of such dung-hill deities no mercy is to be expected they cannot work beyond the sphere of their activity But our God is in the heavens and as the heavens are high above the earth so great is his mercy toward them that fear him He is a great God and a great King above all Gods And as himself is great so is his mercy and so also is his glory For according to thy name O Lord so also is thy praise unto the ends of the earth Now what is Gods name Heare it from his own mouth Iehovah Iehovah God mercifull and gracious c. forgiving iniquity transgression and sin that is all sorts of sins though never so heavy never so heinous Naturall pollution actuall transgression stifneckt presumption all sins and blasphemies shall be forgiven to the sons of men saith our Saviour how much more the involuntary slips of the saints their unavoidable infirmities their sins of daily incuâ—sion for which also there is provided a pardon of course it needs no more but suing out It is the glory of a man to pass by a transgression saith Solomon Prov. 19.11 And it makes no lesse for the glory of God that he pardons the iniquity of his people that he multiplyeth pardons as they multiply sins Esay 55.7 that where grace aboundeth then doth grace superabound or abounds to flowing over as the word there signifieth that they cannot commit more then he will remit Surely hereby the power of our Lord appears to be exceeding great and as true as he liveth
striving as they say the toad doth to die with as much earth in their mouthes as may be till at length their Never-enough be quit with fire-enough in the bottom of hell Nenessan the Lawyer was wont to say He that will not venture his body shall never be valiant he that will not venture his soul never rich O curvae in terras animae coelestium inanes Is it nothing to lose an immortall soul to purchase an everlasting death to sink into the bottomlesse lake under this thick clay Verse 7. Shall they not rise up suddenly that shall bite thee Rent and tear thee as hunting-dogs do the beast they pursue See Esay 13.14 21. Jer. 58. and 51. The interrogation here used importeth both the certainty of the thing and their security as if no such thing could possibly befall them Suddenly therefore saith the Prophet shalt thou be surprized and spoyled by the Persians when thy city Babylon is held impregnable and boasteth of provision enough laid in for twenty years siege Security is the certain Usher of destruction as we see in Benhadads army and those Midianites Judg. 7. and the Amalekites 1 Sam. 30. and Pompeyes marching against Caesar and the French at the battle of Agincourt so confident they were of a victory that they sent to our King Henry 5. Speed 795. who was then in the field against them and gat the day to know what ransom hee would give c. Verse 8. Because thou hast spoyled many nations God loves to retaliate as hath before been oft observed to spoil the spoilers by a remnant of the people by such as were of no note and much unlikely to do such exploits Thus he spoiled these Babylonians by Cyrus and his Medes the Persians by Alexander and his Macedonians whom they so slighted that Darius in his proud Embassie to him called him his servant but himself the King of kings and Cousin of the gods So the Roman Empire was miserably rent and torn by the Gothes Vandals Hunnes Lombards people not before heard of and the Greek Empire by Turks Tartars Saracens Scythians c. taht it might the better appear haec non sine numine fieri that it was the Lords own doing who often suffers his enemies like Adoniah's guests to feast and frollick in a jocund security and promise of continued prosperity But at last when they are at the height of their joyes and hopes he confounds all their devises and layes them open to the scorne of the world and the spoyle of the remnant of the people whom they vilified because of mens blood Heb. bloods every drop whereof had a tongue to cry to God for vengeance saying Rev. 16.6 Psal 55.23 Give them blood to drink for they are worthy Oh let not bloody and deceitfull men live out half their dayes That souldier can never answer it to God that hath not a good cause and striketh not rather as a Justicer then as a souldier and for the violence of the land Heb. of the earth though principally of that land of desires the promised land and the inhabitants thereof whom he that touched touched the apple of Gods eye â—â—hon that little man in the eye that may not be medled with Zach. 2.8 of the city Jerusalem called the city by an excellency and by a better right then ever Rome was See Lam. 1.1 and Jeremies elegie there over it when captivated by these Chaldees Verse 9. Wee to him that coveteth an evill covetousnesse For there is a good covetousnesse which few are guilty of 1 Cor. 12.31 Covet earnestly the best guifts And yet shew I unto you a more excellent way Covet earnestly the best graces such as are faith hope and charity these better then gifts A shop full of barrells enrich not unlesse they be full of commodities Gifts as to heaven are but the lumber of a Christian 't is grace makes him rich toward God and of that he cannot be too covetous But the covetousnesse of the Caldeans here threatened and thundered against was of another nature It is called an evill covetousnesse and hath its name in the Originall of piercing or wounding as Joel 2.8 and fitly both in respect of a mans self 1 Tim. 6.10 and others Prov. 1.19 Am. 9.1 and here Woe to such and destruction too as Hos 7.13 The Lord to shew his just indignation against Covetous persons smiteth his fists at them as Balac did at Balaam Num. 24.10 See Ezek. 22.13 Behold I have smitten mine hand at thy dishonest gaine which thou hast made and at thy blood which hath been in the middst of thee Now lest people should object or conceive that those were but great words and that the Lord would not do so as he said or that they should deale well enough with Him therefore it followeth verse 14. Can thine heart endure or can thine hands be strong in the dayes that I shall deale with thee I the Lord have spoken and will do it to his house i. e. his family and posterity which he intends to advance but indeed undoes them by leaving them a cursed hoard of ill-gotten goods wherein they do them a greater displeasure then Joab and Gehezi did in leaving their children the leprosy for a legacy Iob speaketh chap. 15.34 as though the wicked when they set up their houses by pilling and polling by getting riches without right did but make a stack of wood and then comes a spark of Gods wrath and makes an end of all As in another place Brimstone saith He shall be scattered upon his habitation chap. 18.15 so that if the fire of Gods displeasure do but light upon it De vita Constant lib. 5. c. Thus Dioclesian that cruell persecutour had his house wholy consumed with lightening and a flame of fire that fell from heaven upon it as Eusebius tells us Add hereunto that many times there comes a son that is as good with a fork as his father was with a rake as great a spend-all as his father was a get-all that he may set his nest on high and there feather it at his pleasure see Obad 4. and secure his children like as the Eagle builds on high to save her yong from the serpent that seekes to destroy them that he may be delivered from the power of evill which he hat cause to feare from others to whom he hath been so injurious and oppressive But how will he be hid or freed from the terrours of his own guilty conscience well he may build cities with Cain and set up high towers with Phocas but what said the oracle to him Though thou set up thy strong-holds as high as heaven yet sin at the foundation thereof will soon overturn all and lay it levell with the ground Verse 10. Thou hast consulted shame to thy house c. Thou hast taken a wrong course both for thy house of the kingdome so the Persians called the kings palace Dan. 4.27 which shall be blown
up and for thine own private family and posterity it is not all thy care paines plotting and practising that can preserve it from ignominy and utter ruine God will turn thy glory into shame and make thy name to rot and stink as putrified flesh Prov. 10.7 and ver 9. He that perverteth his wayes shall be known And when such a man is raked up in the dust his evill courses shall be cast as dung in the faces of those whom he leaveth behind him What fooles then are Extortioners Muckwormes and Cormorants that live miserably and deale unjustly opening the mouthes of all to cry out upon their crâ—â—tinesse covetousnesse and cruelty and yet think to raise up their houses and advance their names and adorne their children with glory and estimation by cutting off many people A poore glory it was to Sylla to have made such a mercilesse massacre at Athens and after that to have proscribed and slaine 4700. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 citizens of Rome as he caused it to be publikely recorded videlicet ne memoria tam praeclarae rei dilueretur saith mine Authour Johnst de Nat. Const So for Julius Caesar to have been the death of a million of men Mahomet the great Turk of 800000. So for Stokesly bishop of London to boast upon his death-bed that he had in his time brought to the fire fifty heretikes as he called them or for the bloody Spaniards that they have murthered fifty millions of Indians in 42. yeers as Acosta the Jesuite testifieth and hast sinned against thy soule The worth whereof is incomparable the losse irreparable as Christ who only went to the price of soules telleth us Mat. 16.26 It was therefore no ill counfell that Francis Xaverius gave Iohn 3. King of Portugall to meditate every day a quarter of an houre on that divine sentence What shall it profit a man to win the world and lose his soule Neither was it any evill answer that Maximilian King of Bohemia afterwards Emperour gave the Pope who perswaded him to be a good Catholike with many promises of profits and preferments the king answered I thank your holinesse but my soules health is dearer to me then all the things in the world Hist of Counc of Trent 429. Speed 496. This pleased not the Pope who said that it was a Lutheran form of speech and yet that of Lewis king of France about the yeer 1152. pleased him much worse who cast his Bulles whereby he required the fruites of vacancies of all Cathedrall Churches of France into the fire saying I had rather the Popes bulles should roast in the fire then that my soule should fry in hell Verse 11. For the stone shall cry out of the wall and the beame out of the timber shall answer it Here are wofull Antiphonies screech-owles of woe cry aloud from the beames of the oppressours chambers and make most hideous noises in the eares of their consciences So that although none other should dare to mute against them or accuse them of wrong-dealing yet their very houses built by rapine and blood shall testifie against them so shall other creatures that grone under their abuses Rom. 8.19 20 22. They seeme all to say unto us those 3. Lib. 2. de Arcap 3. words saith Hugo Accipe Redde Fuge Accipe beneficium Redde Officium Fuge Supplicium Now if we harken not to them but do the contrary they shall be one day as so many swift witnesses against us and the beame out of the timber shall answer it Tignum è ligno respondet ei An allusion to responsores as in Quires and musick And perhaps the Prophet here tacitely taxeth the Babylonian luxury in keeping Quiristers and Musicians for their sinfull delight God saith he will fit you with other singsters shortly that shall twit you by turns with your murthers and ravages for the stone shall cry out of the wall Woe to him that buildeth a town with bloods and the beame out of the timber shall answer it And wo to him that stablisheth a city by iniquity Verse 12. Wo to him that buildeth a town with blood This seemeth to be the senselesse creatures black Cantus as they call it chaunted out against the wrong-doer by Gods own appoinrment cui obscura clarent muta respondent silentium confitetur saith an Ancient cui servi ut taceant jumenta loquentur Juvenal The very beasts have a verdict to passe upon oppressours as the dumb Asse did upon Balaam yea the lifelesse creatures shall ring a dolefull knell of Woe and alasse in their eares and cry them guilty as the earth did Cain and the heaven did Phocas and as the tignum è ligno doth here Nehuchadnezzar His town of Babylon was built in blood by Seminamis who slew her husband so was Rome by Romulus so was Alexandria in Egypt by Alexander that great man-slayer the founder of populous No of whose Woe reade Nah. 3.8 10. with the Note And for Alexander himself Speed he lay unburied thirty dayes together neither did his bloody conquest above ground purchase him any title for an habitation under ground The like befell our Conquerour William who laid his foundation here upon fire-works and was punished in his posterity for his depopulations at Newforrest and elsewhere and stablisheth a city by iniquity That thinketh so to stablish it but it proveth otherwise Josephus telleth us that Nebuchadnezzar set three severall walles of brick about his Babylon Joseph lib. 10. chp. 11. one within another but all would not do when once God took it to do Oppression is a bony sin Am. 5.12 13. Verse 13. Behold is it not of the Lord of hosts that the people shall labour in the fire Labour in vaine to quench the fire wherewith Babylon shall be burnt Jer. 51.58 Or have laboured to no purpose in building that city and enlarging that Empire which now God will have down Is it not evident that they have lost oleum operam yea hazarded their own lives as those do that stâ—ive against a flame What profit hath he that laboureth for the wind Eccles 5.16 much lesse he that laboureth in the fire that devouring element See Esay 33.14 Possibly he may besaved himself yet so as by fire but his work shall be burnt that losse he shall suffer 1 Cor. 3.15 As they that seek after the Philosophers stone labour in the very fire to as little purpose as may be for they must use so much gold and spend so much gold and then perhaps they can turn as much into gold by it as they have spent in making of it Hence One calles Alchymy A multiplying of something by nothing Another an Omne Aliquid Nihil Another an art without art never taught by Moses and Miriam as some have doted and delivered that this was a peece of their Egyptian learning But it is certain that those holy soules never either learned or taught any such laborious losse of time and