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life_n	aaron_n	blossom_n	rod_n	58	3	9.0447	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63068	A commentary or exposition upon the XII minor prophets wherein the text is explained, some controversies are discussed, sundry cases of conscience are cleared, and many remarkable matters hinted that had by former interpreters been pretermitted : hereunto is added a treatise called, The righteous mans recompence, or, A true Christian characterized and encouraged, out of Malache chap. 3. vers. 16,17, 18 : in which diverse other texts of scripture, which occasionally, are fully opened and the whole so intermixed with pertinent histories as will yeeld both pleasure and profit, to the judicious reader / by John Trapp ...	Trapp, John, 1601-1669.	1654 (1654)	Wing T2043; ESTC R15203	1,473,967	888

See both these together 2 Sam. 18 21. For thy words sake and according to thine own heart hast thou done all these things According to thine own heart that is of thine own meer motion out of pure and unexcited love thou didst give thy word and promise and for thy words sake hast thou performed it There was nothing in Aaron or his seed that God should make his special covenant with him of life and peace His rod was as dry and dead as any of the rest til God made it to blossom But when God had once passed his promise and so made himself a voluntary debter he failed not to perform it to him and his Aaron himself lived one hundred three years Phineas three hundred as it is thought and as some Chronologers do observe Joshua the son of Josedech lived according to Helvicus 110 years in the office of the high-priesthood To these and others was expresly fulfilled a Covenant of life and peace and God would have been ready to have performed it to these to whom Malachy prophecieth had not themselves hindred For they like men or like Adam transgressed the covenant Or as Junius and Tremellius read it not tanquam homines Hos 6.7 but tanquam hominis they made no more of breaking it then if they had had to do with dust and ashes like themselves and not with the great God Remember them Neh. 13.29 O my God saith good Nehemiah concerning these covenant-breakers because they have defiled the priest-hood and the covenant of the Priest-hood and of the Levites for the fear wherewith he feared me c. that is the good priests did so the bad did otherwise but God reckons of men by their righteousnesse and this was the restipulation or the condition on the priests part performed for in a covenant both parties undertake to do somewhat As in the general covenant of grace God promiseth to be the God of his people that is an universal good All-sufficient satisfactory and every way proportionable and fitting to their souls And they interchangeably promise to be his people that is to bestow themselves wholly upon him with highest estimation most vigorous affections and utmost endeavours giving up their names and hearts to the profession of his truth So that when he eryes out Who is on my side Who one sayes Esay 44.5 I am the Lords another calls himself by the name of Jacob another subscribes c. Semblably in this particular covenant with the tribe of Levi God promised them life and peace and they assured him of fear and humility Fear is an affection of the soul shrinking in it self from some imminent evil Hereof there are three sorts natural carnal and spiritual The first is not to be disliked if it do not degenerate into the second The next is a base fear of the creature more then of the Creator who is God blessed for ever The third is nothing else but an awful respect to the Divine Majesty Spiritual fear we called it in respect 1. Of the Author of it Gods holy Spirit called therefore A Spirit of knowledge and of the fear of the Lord. 2. Of the object of it The Father of Spirits who is therefore by an Appellative proper called Fear Ps 76.11 3. Of the effect which is to spiritualize both us and our services and was therefore fitly vowed to God by those of the spirituality that stood before him continually and were to be exact in their whole deportment at their peril God is of purer eyes then to behold evil He cannot look on iniquity in any Hab. 1.13 Moses ' and Aaron among his priests and Samuel among them that call upon his name They called upon the Lord and he answered them he forgave their iniquities howbeit he took vengeance of their inventions Psal 99.8 He met Moses in the Inne and had much ado to forbear killing him Exod. 4.44 And for Aaron when together with Miriam he murmured against Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l'olan Conterchatur Consternebatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 14.72 and Mari●m was thereupon smitten with leprosie Aaron was spared not so much for the honour of the Priest-hood as Chrysostom gives the reason but because of the feare wherewith he feared the Lord and his humiliation that followed upon that fear for he was afraid before Gods name Or as others better render this text Propter nomen meum humiliatus est He was amazed affeighted humbled because of my name he withdrew himself so some render it or threw himself out of doores as Peter did into alone place where he might sowce himself in the salt tears of godly sorrow Or he shrunk and shriveld up and so testified the trouble of his mind by the horror of his body Horripilatus est his heart fell down his hair stood upright See Psal 119.53 120. His humiliation was deep and down-right soaking and sowring his heart Psal 73.21 The word here used is pailive but Levi his humiliation was active he was not humbled onely but humble low but lowly he knew that no sacrifice could be accepted but that which was laid on the low altar of a contrite heart which sanctifies the sacrifice Verse 6. The law of truth was in his mouth Hitherto hath been set forth what the Priests of old were for their own particular and as private persons they were not high-minded but feared God Now as Pulpit-men and publike Teachers they have here a four-fold commendation And first that Truth was their study and trade they were expert in it and had an excellent faculty in communicating their conceptions of it to others so that if they did but open their mouthes almost it was a sermon they had a ready and easie way of discourse an holy volubility and dexterity of delivering themselves to the benefit of others as the law of God was in their hearts so their mouthes spake wisdome and their tongues talked of judgement Psal 37.30 31. Out of the good treasure of their hearts they could throw forth at pleasure good things for the edification of others yea like full clouds they willingly distilled and like full paps they were in pain till eased of their milk Neither medled they onely with toothlesse truths lest themselves should be lest toothlesse as One said Truth is a good mistresse but he that followeth her too close at heels shall have his teeth struck out as Balac bad Bala●m neither curse nor blesse at all and as the Papists were wont to say Missa non mordet the Masse biteth no man Ezek 13.10 But they held that truth must be spoken however it be taken and abhorred to be looked upon as the devils dire-dawbers and upholsters to dawb with untempered morter or to sowe pillows under their elbowes They affected rather to be stiled as Arrianus the Historian was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lovers of Truth plain-dealers Eâ libertate scripsit Imperatorum vitas ●ua ipsi vixe●●nt Lib. ult

to our Saviour that they were not the children of fornication for they had Abraham to their father Joh. 6.33 nay God to their father vers 41 But he as boldly telleth them that they a e●a bastardly brood yea a serpentine seed and that they were of their father the devil vers 44. And in another place as Serpents saith He ye generation of vipers how can ye escape the damnation of hell If mercy interpose not as the cold grave must one day hold your bodies so hot hell your souls But I will have no mercy upon her children for they are the children of fornications i.e. they are not onely misbegotten and illegitimate which though no fault of theirs yet is their reproach as hath been said in the Notes on the former chapter but they are children of fornications in an active sense too they have learned of their mother to fornicate they are as good at resisting the holy Ghost as ever their Fathers were Acts 7.51 they fill up the measure of their fathers fias that wrath may come upon them to the utmost Children as they derive from their parents a cursed birth blot which comes by propagation so they are very apt to fall into their vices by imitation and then they ●ue both their own and their parents iniquities Verse 5. For their mother hath plaid the harlot Being a wife of whoredoms chap. 1.2 see the Note there therefore I will not have mercy upon her children but will root out all her increase job 31.12 Either she shall commit whoredom and not increase Hos 4.10 Or if she do it is for mischief she shall bring forth children to the murtherer or at least she shall bequeath them a fearfull legacy of sin and punishment worse then that leprosie that Gehezi left to his posterity or that Joab lest to his 2 Sam. 3.29 lameness and gonorrhaea c. It is a dangerous thing to keep up the succession of a sin in the world and to propagate guilt from one generation to another it is a great provocation When the wickednesse of such is ripe in the field and they have filled up the measure of their fathers sins God will not let it shed to grow again but cuts it up by a just and seasonable vengeance Let parents therefore break off their sins and get into Gods favour if for nothing else yet for their poor childrens sake labouring to mend that by Education which they have marred by propagation and evil example And let children of wicked parents as they tender their own eternall good take Gods counsell Ezek 20. vers 18.30 Are ye polluted after the manner of your fathers and commit ye whoredom after their abominations Oh walk ye not after the statutes of your fathers neither observe their judgements nor defile your selves with their idols True it is men are wonderous apt to dote upon their fathers doings and are hardly drawn off from their vain conversation by received tradition from their ancestors 1 Pet. 1.18 A bo●e majori discit arare minor Ovid. Prescription is held Authoritie sufficient Me ex ea opinione quam à majoribus accepi de cultu deorum nullius unquam movebit oratio ●ic saith Tully No man shall ever disswade me from that way of divine worship that my forefathers lived and died in It is reported of a certain Monarch of Morocco that having read Saint Pauls Epistles he liked them so well that he professed that were he then to chuse his Religion he would before any other embrace Christianity But every one ought Heyl. Geog. pag. 714. said he to die in his own Religion and the leaving of the faith wherein he was born was the onely thing that he disliked in that Apostle Thus He. Sed teto erravit caelo Antiquity must have no more Authority then what it can maintain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mine Antiquity said Ignatius is Christ Jesus who said not to the young man Do as thy forefathers but Follow thou me She that conceived them hath done shamefully She hath utterly shamed her self and all her friends husband children all The woman is or should be the glory of the man Solomons good huswife was she Prov. 31.28 29. Her children rise up and call her blessed her husband also and he praiseth her saying Many daughters have done vertuously but thou excellest them all Alphonsus King of Arragon was once resolved never to commend his wife lest he should be accounted immodest or uxorious but afterwards he changed his mind Val Max. Chri. 73. and was so taken with his wives vertues and constancy that he resolved to praise her quocunq in trivio cuique obvio sine modo et modestia in all places and companies c. So did Budaeus Pareus and others Plin. Tacit. utinam aut coelebs vixissem aut orbusperirssem Prov. 14.34 Deut. 28. Jer. 25.9 Ezek. 5.15 but a wicked wife an harlot especially puts her husband to the blush and is a great heart-break as Livia was to Augustus Eudemus was both her Physician and her stallion his children also proved start naught which made him wish that either he had lived a Batchelour or died childlesse Righteousness exalteth a nation but sin is a shame to any people It is the snuff that dimmeth their candlestick the leaven that sowreth their Passeover the reproach that rendreth them a proverb and a by-word an astonishment and an hissing a taunt and a talk to other countries Such was Israels Apostasie Idolatry their subjecting Religion to carnal policy in setting up the two calves and Baalim when Ephraim spake there was trembling and then he exalted himself in Israel but when he offended in Baal he died Hos 13.1 Whilst he kept close to God who but Ephraim None durst quack but all quaked at the name of Ephraim he was on high and much honoured But when he declined to Idolatry he became contemptible and every paltry adversary cast dirt in his face and crowed over him So true is that of Solomon The wise shall inherit glory Prov. 3.35 but shame shall be the promotion of fools What a victorious Prince was Henry the fourth of France till he for politike respects turned Papist Till then he was Bonus Orbi but after that Orbus Boni as the wits of the time played upon his name Borbonius Life of Phil. de Mornay by way of Anagram Once he was before his revolt perswaded by Du-Plessy to do publike pennance for having abused the daughter of a certain Gentleman in Rochel by whom he had a son Hereunto he was drawn with some difficulty being read to fight a battle and this was no disgrace to him But when by compliance at least he became an Idolater for lucre of a crown and love of life he became a vile person as Antiochus is called Dan. 11.21 and was worthily lashed with rods by the Pope in the person of his Embassadours and butchered by the instigation of those Jesuites whom

viz. towards Babylon whither they carry the booty they get and they shall gather the captivity as the sand So many shall be their captives and so little accounted of as the dust or sand they tread upon Thus the Turks carry out of Hungary and other Christian countries neer unto them innumerable booties and captives 15000. at a time And so the Spaniards when they had taken the Island Hispaniola in the Indies within a few moneths they rid it cleane of the inhabitants and natives whilest they gathered unto themselves captives and slaves Verse 10. And they shall scoff at the kings Heb. He shall scoff i. e. Nebuchadnezzar shall and that not once only but often shall make a practise of it Hithpael uotat assiduam illusionem as the Hebrew word signifieth Thus Adonibezek dealt by the kings he took the Philistines by Saul 1 Sam. 31. Nebuchadnezzar by Zedekiah Ier. 25. and 29. 2 King 25. as also by the kings of Egypt Tyre Arabia and others whom he had taken and used them haply as Tamerlan did Bajazet or those other captive kings whom he caused as horses to draw his charret How much better Evilmerodach who mindfull of the instability of all humane affaires lifted up the head and spake to the heart of his prisoner Jehojakin king of Judah Ier. 52.31 Cyrus who honoured his captive Craesus Herod and made him of his Councell neither was he lesse iuriched by the good counsell Craesus gave him then by all the wealth he had from him Our Edward the third who having the king of Scotland and the French king his prisoners here in England both together at one time Speed gave them stately entertainment and made them princely pastime by holding royall justs in Smithfield for their delight and the princes shall be a scorn unto them Through the just judgement of God who scorneth the scorners Pro. 3.34 that is saith Rabbi Levi facit ut aliis sint ludibrio he maketh others mock them in their misery who in prosperity scoffed at those that were better then they Now therefore be not ye mockers lest your bands be made strong c. Esa 28.22 they shall deride every strong-hold as that which cannot long hold out against their assaults how should they when God breaketh the barrs and setteth open the gates to them Am. 1.5 and 9.3 Pro. 21.30 for they shall heap dust and take it i. e. by casting up mounts and ramparts take it with as much ease Turk hist fol. 317. as if they were in sport The Turks have their Asapi or common souldiers of whom they make no great reckoning but to blunt the swords of their enemies and to fill up ditches with their dead bodyes that they may the better come at the town or fort which they would take Verse 11. Then shall his mind change For the worse in pejus proficiet his good and his blood shall rise together as the proverb hath it he shall be puft up with his victories Luxuriant animi rebus plerunque secundis Pride compasseth prosperous persons as a chain Psal 73.5 6. Iob 15.25 26 27. their hearts are lifted up with their successes as a boat that riseth with the rising of the water Evagrius noteth it for a speciall commendation of Mauricius the Emperour that notwithstanding his great prosperity he retained his ancient piety and he shall passe over Or transgresse all the bounds of modesty Pride was anciently pourtraited with three crownes on her head Upon the first was written Transcendo upon the second Non obedio upon the third Perturbo David calleth wicked men Effractores breach-makers and offend imputing this his power to his god Bel or Iupiter Belus This was a wickednesse with a witnesse thus to transferr the glory of victory due to God alone upon an Idol When Nebuchadnezzar offended in this sort God turned him a grasing till he had learned better Dan. 4.37 For be the gods of the heathen goodfellowes saith One the true God is a jealous God and will not share his glory with another Esay 42.8 Verse 12. Art not thou from everlasting O Lord my God Art thou not Jehovah the unchangable and shall we poor sons of Jacob be utterly consumed by these Chaldees Mal. 3.7 Art not thou my God my Judex Vindex who hast hitherto judged and revenged my cause and wilt thou now abandon me to the fary of such an enemy Art not thou mine Holy One whom I have hitherto sanctified in mine heart and life Esay 5.16 and whom I have avouched for mine Deut. 26.17 denoting my self wholy to thy feare and service Art thou not all this and more then this saith the Prophet in the name and behalf of the Church here Well then we shall not die I am confident and dare be bold to say it Loe here the triumph of faith and the top-gallant of it We shall not die saith she abruptly but sweetly that 's sure enough She drinkes to the disconsolate soule in a cup of Nepenthes and saith Courage my heart Why art thou cast down O my soule and why art thou disquieted within me hope in God If hee be everlasting so shalt thou If he be thy God and thine Holy One thine in an inviolable covenant in a league defensive and offensive shalt thou die Lo tamuth Thou shalt not die so some say this text was anciently read Lo Namuth We will not die So the Church promiseth her self upon the former promises and such an answer shee receiveth in her own heart to her former prayers And whereas it might be objected that they were likely to be little better then dead in the Babylonish captivity for Mortis habet vices quae trahitur vita gemitibus an afflicted life is a lifelesse life the Prophet answereth O Lord thou hast ordained them for judgement i. e. the Chaldeans our oppressours for punishment for destruction to burn thy rod when thou hast therewith whipped thy children See Exod. 9.16 and O mighty God Heb. O rock thou hast established them for correction Heb. thou hast founded them sc thy people Israel thou hast thereunto appointed them 1 Thes 3.3 thou hast both founded and fitted them for thy fatherly chastisements who are therefore chastened of the Lord that they may not be condemned with the world See here the different kinds and ends of good and bad mens sufferings It hath been noted before that Almighty God as he is Piorum rupes a rock of refuge to the truely religious so he is Reorum scopulus a rock of revenge to dash in pieces the impenitent as Valer. Max. saith of L. Cassius his tribunall Verse 13. Thou art of purer eyes then to behold evil sc with patience and without punishing it This I am right sure of and therefore cannot but conclude that thou wilt take an order with our oppressours thou wilt one day pay them home for the new and the old though for a time they ruffle and revell in our ruines God as

hist Exod. 28.30 and as it is reported of Suetonius they took the same liberty to cry down sinne that men did to commit it Elian tells us that the High-priest among the Egyptians wore about his neck a Saphir-stone which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth This was but an apish imitation of Aarons Vrim and Thummim s. e. light of truth and integrity of life Mercuries Priests were wont to feed upon figs and then to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth is sweet It is so indeed to those that have their senses exercised to discern good and evil Heb. 5. ult But most men cannot brook down right truth the hearing of it galls them as they write of some creatures that they have fel in aure their gall in their ears Hence Truth breeds hatred and plain-dealing is generally disgusted it is bitter in the stomacks of those that hear it though sweet in the mouth of those that utter it Rev. 10.9 Micaiah would not budge or be base in his errand to Ahab though he were sure to kisse the stocks for his stoutnesse Azariah the high-Priest withstood king Vzziah to his face and put him out of the Temple Which whiles Vriah did not but wickedly complied with idolatrous Ahaz in making and setting up the altar of Damascus 2 King 16.11 16. he is branded with a black-cole for a court-parasite and shall be infamous to all posterity His contemporary Esay was of another spirit Implevit post me Num. 14.24 and fulfilled after God as it is said of Caleb He kept the law of truth in his mouth and rolled it as sugar under his tongue though he suffered for it For as Hierom tells us he was sawn asunder by his wicked countreymen for two causes First because he said he had seen the Lord. Hier. in Isa 1. ex Rabbin Secondly because he called the great Ones of Judah Princes of Sodom and Rulers of Gomorrah Quintilian saith of Vespasian the Emperour that he was patientissimus veri very patient of truth though it never so much touched him But not many such to be met with Asa though otherwise a good Prince yet fell out grievously with Gods Prophet for his plain-dealing and layed him by the heels Queen Elizabeth dealt little better with a Bishop that had in a zealous Sermon admonished her to think on her last end The Newlanders cure by Sr. Wil Vaugh. by reason of her great age which few Princes had attained unto and of the Clymactericall year of her life which happened at that time The Bishop had the Queens Apage but Gods Enge And so shall all Truths-Chaplains have however the world entertain them Wisdome shall be justified of her children Act. 20.26 27 and God will see to their safety modo audeant quae sentiunt so they shew men all the counsel of God and keep back nothing that they have in charge to deliver and iniquity was not found in his lips Heb. Crossenesse or Crookednesse Chaldee No falsenesse He did not preach distorted doctrines that produce convulsions of conscience as those Seducers did Act. 20.30 He did not handle the word of God deceitfully or fraudulently as those deceitfull workers did 2 Cor. 11.13 Neither did he broach errours and writh from the right way for self-respects setting his diall by that Sunn 1 Thess 2.3 But being of a most masculine disingaged and noble spirit that hath received the truth in the love of it he will not be drawn to falsity or faulter to huckster the word or handle it craftily and covetously but as of sincerity but as of God in the sight of God c. 2 Cor. 2.17 Without mixture of errours or humane inventions Let Pharisees soure mens soules with their leaven of false doctrine Let those Inhabitants of the Sea as they are called Rev. 12.12 Popish Padres set abroach grosse troubled brackish Tenents which rather bring barrennesse to their hearers and gnaw their bowels then either quench thirst or yeeld good fruit He that feares God can pitty poor soules made prize of by Sectaries and Seducers Col. 2.8 and knowing that he that breaketh the least of Gods commandements and teacheth men so shall be least in the kingdome of heaven Mat. 5.19 that is nothing at all there Mat. 20.16 Psal 19.104 he hateth every false way with David and takes care that no iniquity be found in his lips he walked with me in peace and equity i. e. He kept constant correspondency and communion with me so that we never disagreed or differed For can two walk together and they not agreed He was like-minded to me in all things and observed my law in every point and part thereof An high commendation and a necessary qualification in a minister that he not only talk of God but walk with him and that not loosely and at all adventures but stricktly and exactly as a pattern of the rule as a transcript of his own sermon ne verba factis deficientibus erubescant lest his words blush for want of deeds accordingy Tertull. ne virtutis stragulum pudefaciat lest he put honesty to an open shame as Antipater did when being vitious he wore a white cloke the ensigne of innocency lest his life gives his lips the lye as it fared with those Pharisees that said and did not Mat. 23.3 The foolish Virgins were found with their Sic dicentes so saying but the faithfull servants shall be found with their Sic facientes so doing And when men come to give account it shall be enquired non quid legerint sed quid egerint non quid dixerint sed quomodo vixerint not what they have taught others but what they have practised themselves Origens preaching and living were said to be both one Quod jussit gessit So did Mr. Bucer whom his friends could never sufficiently praise nor his foes in any point find fault with his singular life and sincere doctrine Bern. Act. and Mon. and did turn away many from iniquity The effect of his unspeakable labours and unblameable life was conversion of soules and those not a few God sometimes gives a Pastour after his own heart to such places where he takes but one of a city or two of a family Ier. 3.14 15. Quod si decimus quisque si unus persuasus fuerit c. saith Chrysostom If one in ten be gained nay if one of ten thousand be turned from iniquity it is a great mercy Nay saith He say that none be converted the faithful Minister that indeavours their conversion though he effect it not non minus praemii shall have no lesse reward then if he had prevailed for their conversion Some good Divines think he shall have more then those that do convert because they have praemium ante praemium that which may encourage them in Gods work but he does his utmost amidst all discouragement Well may Ephraim love to tread out the corn because while he treads Hos