several Kings reigns as did likewise Athanasius and Latimer Jeroboams especially the second of that name and here only named when six other Kings of Israel in whose time Hosea prophesied are not once mentioned but lie wrapt up in the sheet of shame because wicked idolaters such as God took no delight in and hath therefore written them in the earth And in the dayes of Jeroboam the son of Joash Not the son of Nebat that ringleader of the ten Tribes revolt from the house of Dauid but another little better and yet very prosperous and victorious 2 King 14.25 28. He reigned also fourty one years and did great exploits yet is Hosea sent to contest with him to declaim against his sin and wickednesse and to proclaim heavy judgements against him and his people This the Prophet did for a long while together with all fidelity and fortitude when the King was triumphing over his enemies and the people were not only drunk but even mad again by reason of their extraordinary prosperity as Calvin expresseth it Non tantum temulenti erant sed etiam prorsus insani Calvin Now that so young a Prophet should so sharply contend with so fierce a people in the ruffe of their pride and jollity that he should so rouse and repple up these drunkards of Ephraim with their crown of pride Esay 28.1 this shews him to have been of an heroical spirit Jonah his contemporary flinched when sent against Nineveh Micah the Morasthite another of Hosea's contemporaries prophesied in the dayes of Hezekiah King of Judah and spake to all the people of Judah saying Thus saith the Lord of Hosts Zion shall be ploughed like a field and Jerusalem shall become heaps and the mountain of the house the high places of a forest Yet did not Hezekiah King of Judah and all Judah put him at all to death c. Jer. 26.18 19. He and Hosea though they prevailed little with the people they preached to yet they were better dealt with then the Prophet Esay their contemporary too of whom Hierom tels us out of the Rabbines that he was sawn asunder because he said he had seen the Lord and secondly because he called the great ones of Judah Hieron in Isa 1. Princes of Sodom and rulers of Gomorrah Isaiah 1.10 Verse 2. The beginning of the word of the Lord by Hosea Heb. In Hosea to note that the Lord was both in his mind and mouth in his spirit and speech God spake in him before he spake out to the people His prophesie must therefore needs be divine and deep That 's the best discourse that 's digged out of a mans own breast that comes a corde ad cor from the heart to the heart And blessed are the pleople saith one that have such Ministers that shall speak nothing to them but what hath been first spoken by God in them saying with David and Paul We believe therefore have we spoken we also believe 2 Cor. 4.13 and therefore speak we have experimented what we deliver we believe and are sure that God is in us of a truth and that we preach cum gratia privilegio The beginning Hence some gather that Hosea was the first Prophet Hoseas videtur tempore majestate aliis prior saith O Ecolampadius Certain it is he began before Esay because he prophesied in the dayes of Jeroboam who was before Vzziah whether before Amos or no is not so certain Di praep Evang l. 20 â—ulut Eusebius tels us there was no Greek History extant before Hosea's time Well therefore might that ancient priest of Egypt say to Solon You Grecians are all boyes and babies in matters of Antiquity neither is there one old man amongst you Samuel is counted the first Prophet Acts 3.24 Plato in Timâ—o but Hosea was the first of those that lived in these Kings dayes and likely held out longest see the Note on Verse 1. as did father Latimer preaching twice every sabbath day Act. Mon. though of a very great age and rising to his study winter and summer at two of the clock in the morning Others read the words thus At the beginning when the Lord spake by Hosea he said to Hosea himself Go take unto thee c. An uncouth precept and a rough beginning for a young preacher whose youth might be despised and whose sharpnesse might be disgusted But truth must be spoken however it be taken and a preacher should take the same liberty to cry down sin that men take to commit sin Esay 58.1 Hierom was called fulmen Ecclesiasticum the Church thunderbolt And our Mr Perkins applied the word so close to the consciences of his hearers that he was able to make their hearts fall down Mr Fullers Holy State and their hairs almost to stand upright But in old age he was more milde and delighted much to preach mercy as did also our Prophet Hosea whose prophesie is comminatory in the fore-part consolatory in the latter part And the Lord said to Hosea This is now the third time inculcated for more authority sake which the people so rubb'd and menaced would be apt enough to question He therefore shews them his commission and that he hath good ground for what he saith that they may have no cause to cavil Melch. Ad. but reply as that good Dutch Divine did if God would give them a heart so to do Veniat veniat verbum Domini submittemus ei sexcenta si nobis essent colla Let the word of the Lord come yea let it come and we will submit there unto though we had six hundred lives to lose for so doing Go take unto thee a wife of whoredoms An arrant whore a stinking strumpet Calvin scortum obsoletum a known and trite harlot such as were Thais Lais Phryne c. yea and such a one as after marriage with a former husband at least went astray after other sweet-hearts for so the application of the figure to the subject Chap. 2. requireth it to be understood Whereby it appears saith Diodate that all this was done in a vision Others infer as much from that phrase in this verse The beginning of the word of the Lord in Hosea that is saith Polanus appearing and speaking to him by an inward vision as it were in an extasie Besides in the third chapter and three first verses the Prophet is bidden to marry another harlot to buy her for his own use and to keep her at his house for a time Now scimus hoc non fuisse completum saith Calvin we know that this was never really done It follows therefore that this figure was only proposed to the people that they might perpceive in the looking-glasse of this allegory first their duty toward God second their disloyalty thirdly their penalty for the same It is not an historical narration but a Prophetical vision Children of fornication a bastardly brood such as this evil and adulterous generation is
incompleat it was an imperfect thing the better part of it was yet wanting Next that till that chare were done he could not be at peace within himself he could not be quiet for vowes are debts and debts till they be payed are a burden to an honest minde and do much disease it Salvation is of the Lord. Salus omnimoda as the Hebrew word having one letter more then ordinary in it importeth Jeshugnathah all manner of salvation full and plentifull deliverance is of the Lord who is therefore called the God of salvation unto whom belong the issues from death Psal 68.20 A quo vera salus non aliunde venit This Ionah speaketh as he doth all else in this holy Canticle not by reading or by rote but out of his own feeling and good experience his whole discourse was digg'd out of his own breast as it is said of that most excellent 119. Psalme that it is made up altogether of experiments and it therefore hath verba non legenda sed vivenda words not so much to be read as lived as One said once of it Dives thought that if one went from the dead to warne his wicked brethren they would never be able to resist such powerfull Rhetorick Behold here is Ionah raised from the dead as it were and warning people to arise and stand up from dead courses and companies that Christ may give them light why do they not then get up and be doing at it that the Lord may be with them Shall not the men of Nineveh rise up in judgement with this evil generation and condemn them because they repented at the preaching of Jonas Mat. 12.41 but these do not though they have many Jonas's that both preach and practise non verbis solum praedicantes sed exemplis as Eusebius saith Origen did that live sermons and not teach them onely Verse 10. Dci dicere est facere Aug. And the Lord spake unto the fish He spake the word and it was done He is the great Centurion of the world that saith to his creature Do this and hee doth it Yea he is the great great Induperator to whom every thing saith Iussa sequi tam velle mihi quà m posse necesse esse Lucan I am wholly at thy beck and check Jonah spake to God and God to the fish It may be said of faithfull prayer that it can do whatsoever God himself can do sith he is pleased to yeeld himself overcome by the prayers of his people and to say unto them cordially as Zedekiah did to his Courtiers colloguingly The king is not he that can deny you any thing Prayer is of that power that it can open the doors of Leviathan as wee see here which yet is reckoned as a thing not feisible Iob 41.14 yea of the all-devouring grave Heb. 11.35 If the Lord pricked on by the prayers of his people set in hand to save them and shall say to the North Give up and to the South Keep not back bring my sonnes from farre and my daughters from the ends of the earth Esay 43.6 they shall come amain and none shall be able to hinder them Come therefore with those good souls in Hosea who had smarted for their folly as well as Ionah and let us return unto the Lord for he hath torn Hos 6.1 2. and he will heal us he hath smitten and he will bind us up After two dayes will he revive us in the third day he will raise us up and we shall live in his sight A time we must have to be in the fire in the fishes belly as in Gods Nurturing-house but hee will take care that wee be not there overlong what 's two or three dayes to eternity Hold out faith and patience Yet a very little little while Heb. 10. and hee that shall come will come and will not tarry and it vomited up Ionah upon the dry land And here Death was defeated and wiped it was much more so when it had swallowed up Christ Quantum in devoratione mors laetata est tantum luxit in vomitu Hieron and little dreamt that it self should have been thereby swallowed up in victory But then was fulfilled that of the Prophet O death I will be thy death And as there so here in a proportion and as a type omnia jam inversa saith Mercer all things are turned t'other way Before the fish was an instrument of death now of life and serves Jonah for a ship to bring him to dry land This fish useth not to come neer the shore but to sport in the great waters howbeit now he must by speciall command vomit up Ionah upon the dry land Why then should it be thought a thing incredible with any that God should raise the dead The Sea shall surely give up the dead that were in it and death and hell deliver up the dead that were in them Acts 26. S. Sen. Nat. quaest l. 3. c. 26 27 28 29 30. and they shall be judged every man according to his works Rev. 20.13 This some of the Heathens beleeved as Zoroastres Theopompus and Plato And the Stoikes opinion was that the world should one day be dissolved by fire or water and all things brought to a better state or to the first golden age again But we have a more sure word of Prophesie and this that is here recorded may serve as an image and type of our preservation in the grave and our resurrection from the dead by one and the same Almighty power of God CHAP. III. Verse 1. AND the word of the Lord came unto Ionah the second time Ionah is a sinner but not a cast-away God layes him not by as a broken vessel treads him not to the dung-hill as unsavoury salt but receives him upon his return by repentance and restores him to his former employment gives him yet a name and a nail in his house yea sends him a second time on his message to Nineveh and counting him faithfull puts him again into the ministery who was before a runagate a rebel c. But he obtained mercy c. 1 Tim. 1.13 as did likewise the Apostles after that they had basely deserted our Saviour at his passion and Peter after he had denied him See Ioh. 20.22 23. and 21.15 16 17. Quem poenite peccasse poenè est innocens Sen Agam. The poenitent are as good as innocent Return ye back-sliding children saith the Father of mercies and I will heal your back-slidings Ier. 3.22 The Shulamite returning is as lovely in Christs eye as before and all is as well as ever betwixt them Cant. 6.4 There is a naturall Novatianisme in the timerous conscience of convinced sinners to doubt and question pardon for sinnes of Apostasie and falling after repentance But had they known the gift of God and who it is that saith to them Be of good cheer thy sinnes are forgiven thee they would have conceived strong consolation Verse
money Demetrius Phalereus complaineth of these Alchymists long agone not without indignation quod certis consumptis incertorum gratiâ Athenaeus quae se capturos sperabant non ceperunt quod verò habebant abjecerint that they cast away certainties for uncertainties that they attained not what they hoped for but cast away what they had Julius Scaliger also Fornaculas ist as odi Ad Cardan exerc 83. p. 100. saith He odio plus quam Vatiniano Sunt enim noctuae ad aucupia crumenarum I cannot abide those fornaces indeed they are pick-purses c. know there is a true Alchymy called by some the Spagirick art being in great use in physick This I condemne not so it be warily and wisely dealt in But this by the way only It seemed to some an impossible thing that Babylon should so suddenly be destroyed as was foretold verse 7. It will be done certò citò penitùs suddenly surely severely saith the Prophet for the Lord of Hosts hath undertaken the doing of it Annon ecce à Domino exercituum so the Hebrew hath it by an emphaticall Aposiopesis Is it not look you of the Lord of Hosts The people shall labour in the very fire the nations also shall weary themselves for very vanity Viz. in seeking to save Babylon which by a divine decree is to be destroyed without remedy Psa 137.8 So is Rome that other Babylon Rev. 18.2 citò itidem casura De rem ut fort dial 118. si vos essetis viri said Petrarch long since It would soon be down would you but stand up as men Neither shall the Jesuites that ultimus diaboli crepitus be able to uphold it there is a cold sweat upon all the limbes of Antichrist already Verse 14. For the earth shall be filled with the knowledge of the glory of the Lord c. He shall make himself a glorious name among the nations of the earth by executing vengeance upon Babylon and so pleading the cause of his oppressed people whom he seemed during their captivity there to neglect that men shall have cause to say Verily there is a reward for the righteous verily there is a God that judgeth in the earth Psal 58.11 as the waters cover the sea the chanell of the sea that is plentifully and abundantly See a like promise Isay 11.9 but to another purpose That 's a famous promise of the comming and kingdome of Christ and so some Interpreters apply this Wherein though they seem to be mistaken considering the context yet the Ancients rightly here-hence argued that Christ would certainly come again to judgement because many wicked men escape in this world without condigne punishment which then they shall be sure of 2 Thes 1.6 9. Then all shall be set to right though now they may seem lesse equally carried and the reason of Gods proceedings with men shall be cleared up which now also we are bound to beleeve to be sometimes secret but ever just At the day of judgement we shall see an excellent harmony in this discord of things and all obscure passages shall bee made as plain to us as if they were written with the most glittering Sun-beam upon a wall of Chrystall Then shall this sweet promise have its full accomplishment The earth shall be filled with the knowledge of the glory of the Lord as the waters cover the sea in greatest abundance and redundancy Verse 15. Wo unto him that giveth his neighbour drink The Babylonians among other their flagitious practises afore-mentioned were much addicted to drunkennesse as is recorded by Herodotus Ctesias and others Their land was sick of drink and would therefore spew them out Themselves were men of wine verse 5. See the Note and should therefore drink deep of the wine of Gods fierce wrath They drank to their neighbours or companions not in a way either of curtesie or charity but purposely to intoxicate them to make them drunk that they might either deride them or abuse them to filthy pleasure or both they buckt them with drink and then laid them out to be sunn'd and scorned as Noah was by his graceâ—esse sonne Therefore as he cursed Ham though Scaliger excuse him and it stuck to his posterity for ever so doth God here denounce a woe to drunkards and so sets it on as no creature shall ever bee able to take it off that puttest thy bottle to him Not thy bowle onely but thy bottle that he may drink and be drunk and spew and fall c. Jer. 25.27 This is ordinarily practised by our Roaring-boyes as they will needs be called by a wofull prolepsis Here for hereafter in their Cyclopicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Either by perswasions or threats the bottle is set to the mouth and must be emptied ere it come thence The civil sober and temperate man is urged and it may be forced to swallow down long and needlesse draughts as a horse doth a drench by domineering drunkards that they may see his nakednesse triumph over him as laid up or as the new terme is satisfied Their courses are here graphically and in lively colours described by the holy Ghost to set forth the hatefulnesse thereof and how wofull will be the issue There are that read the words thus That puttest thine anger to him thy fervour and thy fury viz. if he pledge thee not whole-ones and drink not all the Ou ts as they call them Domitius the father of Nero slew Liberius Sueton. an honest Roman because he refused to drink so much as he commanded him Others read it That puttest thy poyson to him and indeed Ebrietas est blandus daemon dulce venenum suave peccatum c. Drunkennesse is a fair-spoken devil a pleasant poison a sweet sinne which he that hath in him hath not himself and which he that runs into runs not into a single sinne but is wholly turned into sinne How often saith a grave Divine have I seen vermine sucking the drunkards blood as fast as he that of the grape or mault yet would he not leave his hold or lose his draught Gualther reads it Conjungens fervorem tuum Joyning thine heat inflaming thy self that thou mayest drink him under the board De sua bobacitate librum conscripsit seu potius evomuit â—erod This was great Alexanders sinne and ruine so it was M. Anthonies who wrote a book of his abilities to drink down others and before them both Darius's as Athenaeus hath left recorded How much better his successour Ahashuerosh who made a law at his great feast that every man should drink according to his pleasure Esth 1.8 So Minos king of Creet ordered that his subjects should not drink one to another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto drunkennesse Quinetiam Spartae mos est laudabilis ille Vt bibat arbitrio pocula quisque suo Among the old Germans diem noctemque continuare potando nulli probrum saith Tacitus It was no disgrace to drink night and day together It
David they might disarm his indignation Saving a little pains in this case doubleth it and the best that can come of negligence is repentance It is better that we should try our selves then that he should try us in his furnace of temptation or other affliction Do it therefore before the day passe as the chaffe or before the chaffe or stubble passe in that day passe before the wind wherewith God shall winnow you who would not winnow your selves The scholer that will not scan his own verses shall find that his master will scan them to his cost And the tradesman that will not cast up his books shall have his books to cast up him at length Before the fierce anger of the Lord come upon you As a mighty torrent of fire such as you are never able to avoid or abide Abused mercy turneth into fury neither will God suffer his patience to stand still for a sinning stock Twice in a breath these hypocrites are here told what to trust unto for more suretie Verse 3. seek ye the Lord all ye meek of the earth Here the prophet turneth himselfe to the better sort for upon those hypocritical halters afore mentioned he had but lost his sweet words he did but wash a blackmore We read not in Scripture of any hypocrites conversion and what wonder for whereas after sinne conversion is left as a means to cure all other sinners what means to recover him who hath converted conversion it selfe into sinne This made our Saviour say to his Disciples concerning the Pharisees those cankered hypocrites Let them alone Mat. 15.14 and himselfe weary of wasting words upon them called to the multitude and said here ye and understand verse 10. In like sort this Prophet here Seek ye the Lord for it is past time of day with them to seek him therefore they shall goe with their flocks and their herds to seek the Lord but they shall not find him he hath withdrawn himselfe from them Hos 5.6 Concerning seeking the Lord see the Note on Am. 5.6.8 All ye meek of the earth This is the character the distinctive note of a true Christian who as he is sure to be afflicted affliction and meeknesse grow both upon the same root in the holy tongue so by affliction hee is meekened and mortified his flesh is crucified with the affections and lusts and so he is fitted to seek the Lord to lie at his feet and say speak Lord for thy servant heareth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag The e meek and lowly ones are they whom God will teach Psal 25.9 beautifie Psal 149.4 solace Isai 29.19 and 61.1 save God will save the humble person Job 22.29 Now meeknesse and humility are a pair of twin-sisters never asunder Sorores collactanea See how they goe coupled Mat. 11.29 and the Seventy render this text all the lowly of the earth that are as low as th earth in your own eyes and esteeme Which have wrought his judgement i.e. have been doing at it qui fecistis praecepta etsi non perfecistis who aime at perfection though ye cannot attain to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solo aquatus Psal 103.18 who think upon his Commandements to doe them having respect to them all and wishing well to the worke Psal 118.5 6. which God graciously accepteth as a working his judgement and yet would have you to abound more and more Wherefore Seeke righteousnesse seek meeknesse i. e. further measures of holinesse and degrees of grace Let him that is holy be holy still let him persevere grow and advance forward toward the high prize proposed unto him taking for his motto that of Charles 5. Plus ultra further yet perfecting holinesse in the fear of God 2 Cor. 7. 1. So 1. Tim. 6.11 But thou O man of God that is O godly man as the life of God is put for a godly life Eph. 4.18 see 2 Kings 4.9 fly these things what things heterodoxies ver 3 4 5. and love of money ver 9 10. And follow after Gr. persecute pursue alacriter acriter righteousnesse this is the totum hominis Ecles 12.13 the bonum hominis Mic. 7.8 and by way of distribution comprehendeth as to God godlinesse and faith as to men love patience meeknesse It may be ye shall be hid in the day of the Lords wrath possibly ye may probably ye shall be pardon of sinne ye shall be sure of mitigation also of sorrow if not prevention saved ye shall be or more gently handled or so inwardly calmed that ye shall be able to call your souls to rest when others are at their wits ends You shall be safe under the covert of Gods wings and in the hollow of his hand when others that are without God in the world shall be as a naked man in a storm an unarmed man in the field or as a ship at Sea without anchor subject to dash and split against rocks and quick sands Verse 4. For Gaza shall be forsaken and Askelon c. Here is dainty Rhetoricke in the Originall This Prophet was as Quintilian saith a good Oratour ought to be Vir bonus dicendi peritus a good man and a master of speech The Hebrew tongue seemeth to have bin in the prime and flourish when Esay Micah and Zephany prophecied like as the Latine was about Tullies time The Philistines are here threatened for a terrour to the impenitent Jews who should tast of the same whip and for the comfort of the Godly who should be hid when these their enemies should be utterly destroyed Gaza was so forsaken according to its Prophesie that it was therehence called Gaza the desart Askelon according to its name became ignis ignominia the reproach of the fire that wasted it and as a mercilesse element laid it desolate Act. 8.26 Ashdod called in the New Testament Azotus Act. 8. shall also according to its Etymon be wasted with fire and her inhabitants driven into a far country as Captives at high noon when the Sun in those hot climates especially is most parching and scorching they shall be driven out with all the disadvantage that may be And Ekron shall be rooted out Ekron was the place where Beelzebub the Prince of Devils had his throne Virg. The Poets put it for hell Flectere si nequeo superos Acheronta movebo Threatened it is therefore here not without an elegancy that cannot be englished with utter extirpation The grand-devill had nested and nestled himselfe as near the holy land as might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. but he shall not long rest there the Hebrew child will disquiet the great Pan e. Verse 5. Woe to the Inhabitants of the sea coast These were the Philistines they lay between the Jewes and the Sea God having so disposed of it that his people might not have much commerce with forreign nations nor learn their manners Into havens and maritime towns there is
igne ereptus newly snatcht out of the Babylonish furnace Psal 68.12 where they have long lain among the pots where they have been not only sullied but scorched and half-burnt should they then be cruelly cast again into the flames which they have strangely scaped like as the barbarous Persecutours ran Polycarp through the bowels with a sword when the beasts would not devour him nor the fire burn him Or as the bloody Papists in Queen Maries dayes Act. Mon. fol. 1392. cast the woman of Garneseys babe again into the fire that sprang and sprawled out of his mothers womb as she was in burning This was clean contrary to that Apostolical precept Of some have compassion pulling them out of the fire Jude 21. Ean 3.30 And far short of Nebuchadnezzars practises who taking the three worthies out of the burning fiery furnace promoted them to great honour and offices Verse 3. Now Joshuah was clothed with filthy garments The tottered rags of the old Adam the nasty filthynesse and superfluity of naughtinesse that yet remained in him though in part regenerate and intermingled with his best works Sin is the Devils excrement it defiles the soul worse then any jakes can do the body as the Hebrew word here signifieth and as our Saviour shews Mar. 7.20 or then the Sanies of a plague-sore doth a garment Hence that of the Church We are all as an unclean thing Esay 64.6 and all our righteousnesses are as filthy rags And that of Job If I wash my self with snow water and make my hands never so clean yet shalt thou plunge me in the ditch and mine own cloathes shall make me to be abhorred Job 9.30.31 1 Cor. 4.5 this is the same in effect with that of Paul I know nothing by my self yet am I not hereby â—ustified but he that judgeth me is the Lord who when he coms to turn up the bottom of the bag as the steward did Benâ—amins he will manifest the hidden things of darknesse finde out our thefts that we dreamt not of open all fardles on that great fair-day Saccâ— soluto 〈◊〉 argentum Ambr. the day of judgement As in the meanwhile should Lord but break open that filthy sink of sin that is in the very best of us we should not onely be lothsome to God Zach. 11.8 and to good men Prov. 29.27 but even to our own selves also as Job was hap 42.6 Judas was not able to abide is own stench Mat. 27.4 5. Yea and some holy men as Mr. Lever for one when they have desired to see their utmost uncleannesse their corruptions in the most ugly colours God hath heard them But yet his hand therewith was so heavy upon them that they went alwayes mourning to their graves and thought it fitter to leave it to Gods wisdom to give them a sight of their sins and to mingle the the potion of sorrow then to be their own choosers See that excellent text Iob 15.14 15 16. And then stand aloof with the Leper and say I am unclean I am unclean yet Lord if thou wilt thou canst make me clean and stood before the Angel His filthy garments notwithstanding Though we cannot say our hearts are pure and our performances perfect yer if we wallow not in sin allow it not if with the daughters of Zion we look upon our former neatnesse as nastinesse and finenesse as filthinesse if we be in any measure purged from the love and liking of sin by the spirit of judgment and by the spirit of burnning Isai 4.4 Christ will neither abhor our presence nor reject our services Aaron was to bear the iniquity of the holy offerings Exod. 28.38 Christ is this Aaron c. And though there be an inequality of expressions in duty quoad nos in us yet there is a constancy of intercession by Christ propter nos for us Verse 4. And he answered and spake to those that stood before him i. e. to the Angels that waited upon him Est autem hoc humanitùs dictum saith Iunius This is â—â—â—ken after the manner of men for properly men are washed justified and sanctified by the Merit and Spirit of Christ alone 1 Cor. 6.11 But the Lord Christ speaketh thus to the created Angels his Ministers to shew that He who onely hath power to for give sins doth yet therein imploy the holy ministery for an instrument See 2 Cor. 9.18 and Iob 33.33 24. take away the filthy garments Those symbols of his sinfulnesse see the Note on verse 3. so his sins were pardoned in heaven But because it is small comfort to a condemned person to have a pardon granted him unlesse he know it and be assured of it therefore it followeth and unto him he said behold By whatthou hast seen in the Angels stripping of thee I have caused thine iniquities to passe from thee Transtuli peccatum as he once said to David I have taken away thy sin I have tranferred it upon my self speaking to my Father for thee as once Paul did to Philemon for his son Onesimus Philem. 18 19. if he hath wronged thee or oweth thee ought put that on mine account I will repay it This is the greatest happinesse that can befal a man in this world Psal 32.1 2 and could not but be a singular comfort to these poor Jews priest and people amidst their manifold afflictions A man that hath got his pardon is not troubled though he lose his glove or hankercheife nor though it should prove a rainy day Being â—ustified by faith we glory in tribulation Rom. 5.1.3 Feri domino eri nam a peccatis absolutus sum saith Luther Strike Lord strike while thou wilt my sins are pardoned I thank thee O Lord said Another in his great extremity for all my pain and I beseech thee if thou think good to adde to it an hundred-fold But behold a further honour as mercies seldom come single and I will cloath thee with change of raiment i. e. I will change thy rags into robes thy stained clouts into clean cloathing Thou shalt be arraied with the righteousnesse of the saints Rev. 19.8 that twofold righteousnesse imputed and imparted that of justification and this other of sanctification that as an undercoat this as an upper that clean and pure this white and bright both must be had from Christ who is made unto us of God not onely wisdom but righteousnesse sanctification and redemption 1 Cor 1.30 2 Cor. 5.19 Surely as our apparrel is not bred of us neither grows out of our bodies so neither doth this change of raiment in the Text. But the blessed Lamb of God cloatheth us with his own fleece which is long enough and large enough to cover all our defects and deformities and to set us forth to the admiration of Angels As he taketh upon him our sins so he putteth upon us his righteousnesse This is a blessed exchange indeed a sure pledge of our peace with him and with God by
their holinesse as Davids children were by their garments of diverse colours For as he that hath called them is holy so are they also holy and that in all manner of conversation and communion too even when they deale with carnal men and in common matters and the pots in the Lords house shall be like the bowles before the Altar All this must be understood of the spirituall service which should be in the Christian church described by the ancient ceremonial service as Isa 60.7 and 66.23 Mal. 1.11 And it is to shew that the efficacy force and operation of the holy Ghost shall be far more plentifull through Christ in the Church of the Gospell then it was in times past under the law See Heb. 8.6 Eph. 3.5 Isa 44.3 4. Verse 21. Yea every pot in Ierusalem c. That is saith Danaeus God shall as God-like be worshiped of every faithfull person in his own house as he was of old in his Temple by the Jews Calvin adds ut quicquid aggrediantur homines sit sacrificium so that whatsoever good men enterprize shall be a sacrifice God shall smell a savour of rest from them they of life and peace from him there shall be no more the Canaanite The merchant saith the vulgar after Aquila and the Chaldee that is the Simoniack the Church-chopper such mony-merchants as Christ whipt out of the Temple Mat. 21.12 Ioh. 2.15 But better render it Canaanite The Phenicians those great merchants were Canaanites who were indeed great Merchants Hos 12.7 Ezek. 17.4 but here it stands for a wicked man an hypocrite that botch of Christian society Pura erit Ecclesia ab omnibus inquinamentis saith Calvin the Church shall be purged of all such Pests See Rev. 22.27 no such owles shall be seen flying in the Churches welkin God will by the due exercise of discipline and otherwise be daily purging out all scandals as such men are called Mat. 13.41 and causing the unclean spirit to passe out of the land Zach. 13.2 I conclude with Theodoret Dominus Omnipotens hanc vocem veram esse hoc tempore praestet c. God Almighty make good this promise unto us at this time that there may be no cursed Canaanite found amongst us but that we may all live according to the doctrine of the Gospell and expect that blessed hope and comming of the great God our Saviour Jesus to whom with the Father and holy Spirit be glory for ever Amen A COMMENT OR EXPOSITION Upon the Prophesie of MALACHI CHAP. I. Verse 1. THE burden that is the burdenous Prophecy as Tremellius renders it A burden as 1. enjoyned and imposed upon the Prophet to utter Lyra. Figuicr to cry aloud and not spare to life up his voice as a trumpet c. straining every vein in his heart to do it declayming lustily against sin and sinners and proclayming hell-fire for them in case they amend not This is a businesse of some burthen Chrysost onus ipsis etiam Angelis tremendum This was typified in the staff-rings that were made to continue upon the Ark the Kohathites shoulders felt wherefore If God had not helped those Levites they could never have borne the Ark 1 Chron. 15.26 St. Paul was very sensible of the ministeriall burthen rowling upon him daily 2 Cor. 11.28 And Latimer leaped when lighted of his Bishoprick 2. As burdening the people with their sins and breathing out threatnings for the same for sin how lightly soever accounted of hales hell at the heels of it and procures divine vengeance which is a burthen unsupportable It brake the Angels backs and made the son of God groan piteously 1 Pet. 2.24 then when he bare our sins in his body on the tree His soul was heavy therewith even to the death and had he not had the better shoulders had not God laid help on One that was mighty even the mighty strong God as he is stiled Esay 6.6 he had fainted and failed under his burthen David complaines that his sins were gone over his head and like a sore burthen were too heavy for him to bear Psal 38.4 That which comforted him was that no sooner he had said Peccavi I have sinned 2 Sam. 12. but the Prophet Nathan said Transtulit Deus peccatum tuum God hath translated thy sin upon Christ hath caused thy sin to passe over to him and as it were by a writt of Remove hath cast thy burthen upon his shoulders And this incomparable merey David afterwards celebrateth Psa 32 4 5. For day and night thy hand was heavy upon me the guilt of finne and sense of wrath quelled him and killed him almost for his naturall moisture was turned into the drought of summer he was turned into a very skeleton or a bag of bones a bottle in the smoke wofully wanzed he was and wasted But for remedy I acknowledge my sin unto thee saith he I fled by faith to the true Scape-goat Christ Jesus on whom was laid as a burthen the iniquitie of us all Isai 53.6 Rom. 5.8 And thou presently forgavest the iniquity of my sinne that is the guilt of it that till then lay like a load of lead upon my conscience and as an obligation bound me over to condigne punishment Cam for want of this comfort ran roaring up and down my sinne Gen. 4.13 that is my punishment is greater then I can heave And a farre better man then Cain even holy Job with whom God was but in jest as it were cries out that his calamitie was havier then the sand of the sea Job 6.3 and that yet his stroake was heavier then his groaning Chap. 23.2 Those that have ever felt the misery of a laden conscience can tell what an evill and bitter thing sinne is Jer. â— Those that now run away with it and make as light of it as Sampson did of the gate of Gaza shall one day groan out Woe and alas when God shall set himself to load them with tortures in hell who do now load him with their sinnes and weary him out with their imquities Esay 43.24 For prevention oh that they would be perswaded to believe the Prophets that their souls might prosper to be sensible of sins burden that Christ might ease them to take upon them his burthen which is onus sine onere and would be no more burthen to them then the wings are to the bird whereby he is born aloft that they would imitate porters who being called and offered money to beare a burden will poise it and weigh it in their hands first which when they see they are not able to stand under no gain will entice them to undertake it Do we provoke the Lord to anger are we stronger then he Heb. 10. Is it not a fearfull thing to fall into the punishing hands of the living God Is the the wrath of a King as the roaring of a lyon as the messengers of death surely they that tremble not in hearing
Bradsord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 3.3 Job 41.27 shall be crusht in pieces in feeling as that Martyr said and let all those scoffers that make childrens play of Gods dreadfull menaces as St. Peters word importeth that Leviathan-like esteem Gods iron as straw that read his Propheticke burdens as they do the old stories of forraine warres or as they behold the wounds and bloud in a picture or piece of Arras which never makes them smart or feare Let all these I say read and ruminate that flaming place Jer. 23.33 37. and let them know that if they belong to God Am. 5.12 he will cripple their iron sinews by the sense of their many and massy or bony sinnes As if otherwise he will fall upon them with his full weight and grind them to powder Mat. 21.44 Cavete cavebitis autem si pavebitis to 〈◊〉 The two Tribes of Judah and Benjamin with those few of the ten Tribes that returned amongst them from the Babylonish captivity These though we never find them again going a whoring after Idols the sinne that they had paid so dear for and had now bought their wit yet forgetfull of former both beatings and benefits as children are they soon returned to their old flagitions practises of Polygamy blasphemy sacriledge defilement of Divine Worship unlawfull marriages c. and so had lost in a manner the fruit of their sufferings putting God to his old complaint why should ye be smitten any more c. and causing him to sigh out as even sick of them Ah sinfull nation c. Reprobate silver shall men call them c. by Malachi Heb. by the hand of Malachi i. e. by his mouth and Ministery Isai â—â— Jer. 6. Hand is put for Mouth by a Catachresis because the hand is the Instrument of Instruments as saith the Philosopher See the like Exod. 9.35 Numb 4.37 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isai 8.11 One Expositor noteth here that this expression by the hand is used to teach us that Prophets and Ministers must preach not with their Tongues only but with their hands too lest they be found in number of those Pharisees that say but doe not that bind heavy burdens and hard to be born upon other mâ—ns shoulders but they themselves touch them not with one of their fingers Mat. 23.3 4. Let our hands also preach as well as our tongues nè dicta factis deficientibus erubescant as Tertullian speaketh lest talking by the Talent and working by the the Ounce our hands give our tongues the lye by Malachi i. e. Mine Angel or an Angelicall man Not an heavenly Angel as Origen held Litera Jod in fine format nomen adjectivum ut in Nochri alienus Chopshi liber nor as told and taught by an Angel how to deliver and deport himself in his office like as when that Bathâ—gol or voice from heaven came to Christ Joh. 12.28 the people that stood by and heard it said that it thundered others said an Angel spake to him ver 29. But either he was so called by his parents at his birth and circumcision as Angelus Politianus and others or else so sirnamed by the good people of those times as whose disposition communication conversation countenance and whole carriage were Angelicall Chrysostom for like cause calleth Paul Angelum terrestrem an earthly Angel And the Authour to the Hebrewes speaking of those faithfull Martyrs that lived and suffered soon after Malachi's time he saith Of whom the world was not worthy Heb. 11.38 Meaning that they were fitter to be set as Angels in heaven to be fixed in the region of happinesse to shine sull fair upon the Coelestial shelf as that Martyr said then to abide here among sinners Act. and Mon. Chrysostom in his 55. Homily upon Matthew calleth certain religious men of his time Angels for their sanctimony and celestiall conversation And Dr. Tailor Martyr blessed God that ever he came in company with that Angell of God John Bradford Verse 2. I have loved you saith the Lord Thou hast loved us might they reply whilest we were willing and obedient Thou lovest them that love thee Prov. 8.17 and shewest mercy to thousands of them that love thee and keep thy commandements Lam. 5.22 Exod. 20. But now thou hast utterly re ecled us thou art very wroth against us Nay saith God I do love you so Tremelline renders this Text I am Jehovahs I change not Chap. 3.6 I do rest in my love and will seek no further Zeph. 3.17 Surely Israel hath not been forsaken nor Judah of his God of the Lord of Hosts though their land was filled with sin against the Holy One of Israel Jer. 51.5 Thus it was before the captivitie But how after See Zach. 1.17 The Lord had professed before that he had been sore displeased with their Fathers verse 2. and it appears ver 3 4. they were no better then their Fathers all which notwithstanding see a sweet promise ver 17. Cry yet saying Thus saith the Lord of Hosts My cities through prosperity shall yet be spread abroad and the Lord shall yet comfort Zion and shall yet chuse Jerusalem There are four Yets in the Text and all very gracious ones to shew that the fulnesse sinne in us doth not abate the fulnesse of love in God toward his people And the same in effect is thankfully acknowledged by those holy Levites at their solemn fast held much about the time of our Prophet Malachy Nehem. 9. where they make a catalogue of the many fruits and expressions of Gods love to themselves and their fathers Besides extraordinary favours not a few he gave them good Lawes verse 13. good Sabbaths verse 14. his good spirit to instruct them 20. He forsook them not when they dealt proudly against him 16 17. but crowned them with outward comforts 21 25. afflicted them when they provoked him 26 27. sent them Saviours when they cryed to him 27. after often revolts was often intreated 28. with held his worst and consuming judgements for a long time 30 31. And was there not love in all this Might not God well say I have loved you Ribera thinks there is an Aposiopesis in the words as if God would have said more but very grief breaks off his speech out of a deep sense of their detestable ingratitude David hath such an abrupt expression Psal 116.1 I love because the Lord hath heard my voice Such a pang such a passion he felt that he was not able to say I love the Lord but I love and soâ—breakes off abruptly The like whereunto may here be conceived of God who cannot endure to have his love lost his grace undervalued as it was by these obstreperous Questionists who put him to his proof as those did Jer. 2.25 yet ye say wherein hast thou loved us Their late captivity and calamity so stuck still in their stomacks that they could not see wherein he had shewed them any love But
him but will needs have one leg upon the earth and the other upon the water as that Angel in the Revelation one foot upon the solid ground and the other upon a quagmire that rest upon Christ but as a part-Saviour as Papists or trust to him as the Apricock tree that leaneth against the wall but it 's fast rooted in the earth so some seem to lean upon Christ in their performances but are rooted mean-while in the world in pride filthinesse c. Or lastly as the Ivy which though it clasp about the oak and draweth much from it yet brings forth all its berries by vertue of its own root Thus hypocrites also offer sacrifice but it s a sick facrifice because it is srom themselves and in themselves they do all in their own strength that is in their own weaknesse For our strength is to sit still Isa 30.7 Isa 26.4 and to work our selves into the Rock of ages Trust ye in the Lord for ever for in the Lord Jehovah is everlasting strength The blind and the lame Jebusites when they had secured themselves in the strong hold of Zion insulted over David as if he could not come in thither 2 Sam. 5 6 7 though he did his utmost to get in to them the very blind and lame there inclosed should be able to withstand him But both their hold and their hope deceived them Neverthelesse saith the Text David took the strong-hold of Zion the same is the city of David But they that get into the Rock Christ Jesus shall neve be visited of evil Deo confist nunquam confust nor disappointed of their hopes but of weak they shall be made strong Heb. 11.34 able to present their bodies a lively not a languishing sacrifice holy acceptable unto God Rom. 12.16 they shall do all things thorough Christ which strengtheneth them Philip. 4.13 Offer it now unto thy Governour Be it but some petty Provinciall President some Duke of Venice or Despot of Servia Jacob can tell that the Lord of Egypt will look for a present and therefore biddeth his sonnes take of the best fruits in the land in their vessels and carry down the man a present a little balme Gen. 42.11 and a little honey spices and myrrhe nuts and almonds of every good thing somewhat though it were the lesse for to do much it was not in the power of their hands but see that it be of the best saith He. The poor Persian that met Artaxerxes with a handfull of water out of the river Cyrus went away well rewarded So did the gardiner that presented the Duke of Burgundy with a rape-root because it was the best they were able to do Semblably the Almighty takes any thing well aworth from those that are willing indeed but alasse not able to bring a better present Vow and performe saith He unto the Lord your God bring presents unto him that ought to be feared Psal 76.11 Say not I fear to present because I have nothing worthy of him Send a lamb to the Ruler of the earth Esay 16.1 Or if thou hast not a lamb offer a pair of turtle doves or two young pigeons but see they be young and that thy lamb be the best in thy fold and it shall be accepted Every man cannot do as Solomon did at the dedication of the Temple 1 King 8.63 when he offered two and twenty thousand oxen and an hundred and twenty thousand sheep Or as great Alexander of whom Pliny reporteth that in his childhood when he threw incense upon the Altar in great plenty his Schoolmaster checkt him for so doing and bade him sacrifice on that sort when he had conquered the incense-bearing countreys and not till then Alexander when he had subdued Arabia remembred his School-master and presented him with a ship laden with frankincense largely exhorting him to spare for no cost when he sacrificed to the gods But no man must come before the Lord empty-handed if it be but an handfull or two of flour or a corn or two of salt Lev. 5.6 11 12. 14.30 31. Casaub in Theoph. Scholiost Aristop So the Athenians thought the gods would be well-pleased with a poor man if he offered but meal especially if he could mingle it with oyl and wine for they held that every man was bound to bring his best and not to be base in saving charges in this case Hence it was that when the famous Artificer Phidias advised them to make the statue of Minerva rather of marble then of ivory 1. Because it was more durable this passed with allowance 2. Because lesse chargeable at the mention hereof with insinite indignation they commanded him silence Their meat-offerings were to be sound and without blemish whether it were an ox sheep goat swine calf The more wealthy did cast frankincense on the altars and in their blind devotion Vide Pollucem lib. 1. thought they could hardly over-do in honour of their dunghill-deities What then shall become of those base wretches amongst us that think every thing too good for God too much for his Ministers that study to beat down the price of heaven and will not deal except they may have it under foot Will he be pleased with thee I trow not The Vulgar renders it Si placuerit c. If it please him or if he accept thy person q. d. then let me never be beleeved But the other reading is better and more agreeable to the Original Or accept thy person Heb. Accept thy face that whores forehead of thine hatcht with so much impudence that thou darest bring him a worse present when thou hast a better at hand but holdest it too good for him Araunab 2 Sam. 24.23 though a subject yet as a king he gave unto the king oxen for sacrifice and threshing instruments for wood And although David accepted of his courtesie but not of his cost yet God hath crowned him and chronicled him for his munificence Zach. 9.7 Ekron that is the barbarous people of Palestina shall be as the Jebusite that is as this famous Jebusite Araunah a Proselyte a true Convert as appeared by his ready parting with his free-hold to God and the best that he had to his Prince Let all those that look for acceptance in heaven honour the Lord with the prime of their age with the choice of their dayes as the Hebrew hath it Eccles 12.1 with the primrose of their childhood with the best of their time and of their talents and not unworthily and wofully wast and cast away the fat and marrow the flower of their age the strength of their bodies the vigour of their spirits in sinfull pleasures and sensuall delights in pursuing their fleshy lusts that hale hell at the heels of them Will they give the devil the best and then think to serve God with the dregs the bottom the snuffe the very last sands their extreme dotage that themselves and their friends are weary of Surely
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
he is above them 2 Pet. 3 9. Exod. 18.11 He hath an eye to follow them a goard to look to them and a goaler to bring them forth whensoever he shall call for them In case they should make escape as they cannot he hath armies above them armies below them armies about them armies upon them yea armies within them to bring them back to execution For a wicked person is not safe from his own tongue to peach him from his own hands to dispatch him from his own phantasy to disquiet him from his own conscience to affright him from his own friends to betray him from his own beasts to gore him from his own fire to burn him from his own house to brain him Thus it is with him whiles at home as if he look abroad to every creature he meets he may say as Ahab once said to the Prophet Hast thou found me O mine enemy For as every good souldier will fight for his Generall and as a Noble-mans servants will soon draw if their Lord be set upon so there is not a creature in all the world that is not ready prest to fight Gods battles and revenge his quarrell upon an ungodly person Gen 4.14 What Cain sometimes said he hath good cause to take up and second Job 18.15 Every thing that findeth me shall slay me Brimstone is strawed upn the house of the wicked saith Iob so that if the fire of Gods wrath do but lightly touch upon it Job 9 5 Eccles 6.13 Necesse est ut eum omnibus doctâ—orem agnoscam qui triginta habet legiones Phavorm de Adriano â—mp apud Spartian they are suddenly consumed they walk all day long upon a mine of Gunpowder either by force or stratageme they are sure to be surprised Had Zimri peace that slew his master Hath ever any waxed fierce against God and prospered Oh that these gracelesse men would once learn to meddle with their match and according to the wise-mans counsell beware of contending with one that is mightier then they this Lord of Hosts I mean the Lord mighty in battle Psal 24.8 this man of warr as Moses calls him whose name is Jehovah sabaoth before whose dreadfull presence and unresistible puissance they are no more able to stand then is a glasse-bottle before a cannon-shot SECT IIII. Tremble before this mighty Lord of Hosts THirdly Use 3 Is he the Lord of Hosts with whom we have to deal be we all hence exhorted and excited to the pracise of divers duties And first to tremble before this mighty God who having so many millions at his beck and obedience can with as much ease and in as little time undo us as bid it be done So Caesar once threatened Metellus in a bravado but so God only and easily can do indeed to such as set against him If the breath of God blow men to destruction Iob 4.9 for we are but dust-heaps if he can frown us to death with the rebuke of his countenance Psal 80.16 what is the waight of his hand that mighty hand as James calls it wherewith he spans the heavens Jam 4 1â— Isay 40.22 and weigheth the earth in a ballance He sits upon the circle of the earth and the inhabitants are as grashoppers he shakes them out of it at pleasure as it were by a canvass or as out of ones lap so much the Hebrew word imports Iob 38.13 Who would not therefore fear thee O King of Nations Jer. 10.6 7 Mat 22.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to thee doth it appertain forasmuch as thowart great and thy Name is great in might Give unto Caesar the things that are Caesars saith Christ and unto God the things that are Gods Where it is remarkable that the Article in the Originall is twice repeated when he speaks of God more then when he speaks of Caesar to shew saith a Divine that our speciall care should be to give God his due Now shall we fâ—ar to break the penall lawes of a King Prov. 19 12 Prov. 16.14 Prov. 20.2 because his wrath is as the roaring of a lion and as the messengers of death so that whoso provoketh him to anger sinneth against his own soul And shall we not fear this King of Nations who hath Armies of creatures to do us to death and after that legions of devils to torment us in hell shall we fear fire water lions leopards bulls bears and other common souldiers yea the wrath of a fool because it is heavier then the sand of the sea Prov. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 10.28 Philip. 3. ult 27.3 4. An shall we not fear the great Emperour of all these that hath them all at his beck and obeisance These may kill us but they cannot hurt us as he once told the tyrant destroy they may the body but neither keep the good soul from heavents nor the body from a glorious resurrection But God can do all this yea more then this and shall we not fear his heavy displeasure Especially since according to his fear so is his wrath Psal 90.11 That is according to some as any one doth more or less fear Gods indignation in the same degree and measure shal the feel it as he trembles at it he shall tast of it Or as others and perhaps better Let a man stand in never so great awe of thy wrath yet his fear shall not prove proportionall or ever be able to match it he shall never fear thee so much as thy wrath amounts to let him fear his utmost For there is a fire kindled in his anger and it burns unto the lowest hell Deut. 32.22 Now Bellarmine is of opinion that one glimps of hell were enough to make a man not only turn Christian and sober but Anchorite and Monke to live after the strictest rule that can be I conclude with the Apostle Wherefore let us have grace whereby we may serve God acceptably with reverence and godly fear For our God is a consuming fire Heb. 12.28 29. SECT V. Trust in his power for fulfilling his promises SEcondly is He the Lord of Hosts This should teach us to rest confidently upon his power for the fulfilling of his promises For what should hinder First God is not as Man that he should lie he payes not what he hath promised Plutarch as Sirtorius is said to do with fair words Secondly hee is not off and on with us he doth not say and unsay Mal. 3. he is Jehovah that changeth not Thirdly he is the Lord of Hosts and cannot be resisted or interrupted in his course Nature may be and was when the fire burnt not the water drown'd not the Lions devoured not c. Men may be withstood though never so mighty as the potent Prince of Persia was Daniel 10.20 And as Asa was who although he brought five hundred thousand men into the field yet was he encountred and overmatcht by an Army of a thousand thousand and upward
or fear of enemies to indulge his sister the Lady Mary Act. Mon. to have Masse said in her house The truth is those Ammi's and Ruhamah's that have found mercy from God they have their hearts so fired up thereby with a holy zeal for him that they cannot endure to see him dishonoured but must appear and plead for him against any in the world Again as any one is more assured of his own salvation by Christ the more he thirsteth after the salvation of others as we see evidently in Saint Paul that vessell of mercy I am perswaded saith He or I am sure that neither life nor death c. shall ever separate me from Gods love in Christ And what followes in the very next words but this I say the truth in Christ I lie not my conscience also bearing me witness in the holy Ghost Rom. 8.38 39. Rom. 9.1 2 3 4. That I have great heaviness and continuall sorrow in my heart For I could wish that my self were accursed from Christ for my brethren my kinsmen according to the flesh who are Israelites c. And how effectually and convincingly he pleadeth with them to draw them to Christ and hold them close to him that golden Epistle to the Hebrewes will well witness to the worlds end For she is not my wife For I have put her away by a bill of divorcement Isai 50.1 with a Habe tibi quae tua sunt which was the form of divorce among the Romanes Take thine own things and be gone Now the Jewish Synagogue had nothing she could properly call her own but sin and misery when God first took her she had not a rag to her back Ezek. 16.10 nor any kind of comeliness But what he was pleased to put upon her verse 14. But she foolish woman and unwise Deut. 32.5 trusting in her borrowed beauty plaid the harlot poured out her fornication on every one that passed by his it was verse 15. The Synagogue of Rome is such another meretrix meretricissima quae gremium claudit nemini as her own sons say of her by way of commendation Saint John calleth her the whore the great whore Rev. 17.1.15 and further telleth us that she sitteth upon her paramours in a base manner in an unseemly sort she sitteth upon their very consciences and keepes them under by force whereas Stephen King of Polony one of her sons but not altogether so obsequious was wont to say that God had required three things to himself sc ex nihilo aliquid facere scire futura dominari velle conscientijs that is to make something of nothing to know things to come and to bear rule over mens consciences How she forceth men to commit folly with her by the cruell Inquisition and how she hireth others for preferments Luther was offered a Cardinalship Bessarion of Nice was won over to her by such an offer Val. Max. Christian pag. 289. Thomas Saranzius was of a poor Shoomakers son made Bishop Cardinall and Pope all in one year and called Nicolas the fifth Alsted Chr. Pag. 378. the like might be said of Aeneas Sylvins Canon of Trent afterwards Pope Pius the second and for a price too is notoriously known to the Christian world Stratagem nunc est Pontificium ditare multos ut pijesse desinant John Baptist Gelli Dialog 5. saith a good Author It is one of the Popes Stratagems to enrich men that he may oblige them to himself and bring them into his own vassallage In divers towns of Germany as at Ausburgh c. there was a known allowance by the year for such Lutherans as would become Papists Thus this whore of Rome imitateth Her in the text of whom it is elsewhere complained Ezek. 16.33 They give gifts to all whores and so buy repentance at too dear a rate but thou givest thy gifts to all thy lovers and hirest them that they may come unto thee on every side for thy whoredom Yea thou hast plaid the harlot with them Nolo tanti poenitentiam emere Dem. and yet couldst not be satisfied vers 28. It was but time therefore that God should cast her off as now no wife of his but an adulteresse of the Devil as she shewed her self notably in the Trent-Conventicle Jer. 3.3 where with a whores forehead that refused to be ashamed she not onely established by a Law their abominable Idolatry but also set forth that Heathenish decree whereby she equalleth at least the Apocrypha to the holy Canon the Vulgar puddle to the Hebrew and Greek fountains unwritten verities and traditions to the sacred Scriptures and further addeth that the holy Ghost himself is not to be hearkened unto speak he never so plainly and expressely D. Prid. Lect. nisi accedat meretricis purpuratae effâ—ons interpretatio unlesse she may have the interpreting of his meaning according to her way O monstruous impudency deserving a divorce True it is that God hateth putting away Mal. 2.16 and Isa 50.1 he tells these Jewes that he had not given their mother a bill of divorcement ut solent morosi et crudeles mariti as cruell and fâ—oâ— and husbands use to do for every light offence But what he had done this way he was meerely compell'd to it as not able to wink any longer at theiâ— flagiâ—ious practises Hear his own words Thus saith the Lord where is the bill of your mothers divorcement whom I have put away or which of my creditours is to whom I have sold you Behold for your iniquities you sold your selves and for your transgressions is your mother put away And yet not so far put away neither but that if she repent she may be received again and that 's no small mercy See Jer. 3.1 They say If a man put away his wife and she go from him and become another mans shall he return unto her again shall not that land be greatly polluted but thou hast plaid the harlot with many lovers yet return again to me saith the Lord. Lo God is above Law and his mercy is matchless he will do that for his people that none else in like case would ever be drawn to do Mic. 7.10 Who is a God like unto thee saith the Prophet by way of admiration David never came near his concubines more after that Absalom had gone in to them and Achitophel judged that act would be such an injury as David would never put up and therefore gave that pernicious counsell But Gods thoughts are not as mans thoughts neither are our wayes his wayes c. Of mercy and multiplied-pardons Isai 55.8.9 But as the heavens are higher then the earth so are his wayes higher then our ways and his thoughts then our thoughts We are not to mature things according to our own modell and to have as low thoughts of God and his goodness as those Miscreants once had of his power when they demanded Can God prepare a table for us in the
in these words Let her put away her whoredoms out of her sight and her adulteries c. is that they should not be content meerly with change of their hearts to say Well we will acknowledge the Lord to be the true God and our hearts shall wholly trust in him but for these externall things what great matter is in them Oh no they must abstain from all appearance of evil from the badges of Idolatry c. Thus he Those badges or ensignes of Idolatry they usually carried between their breasts saith another Authour to testifie that the Idoll had their hearts whereas Christ should have been there Cant. 1.13 Who to shew his dear love to his Church appeared to John girt about the paps with a golden girdle Rev. 1.13 See the Note there Cor sedes amoris The heart is the seat of the affections Hence God calleth for it My sonne give me thine heart and the devil strives for it Luk. 22.3 Act. 5.3 Once he strove about a dead mans body Jude ver 9. but his designe therein was to have set up an idoll for himself in the hearts of the living His eldest son and successour the Pope useth the same policie It was a watch-word in Gregory the thirteenths time in Queen Elizabeths dayes My son give me thy heart Dissemble go to Church be a Papist in heart and then do what ye will Take the Oath of Allegiance Supremacy any thing that shall be put to you I will absolve you Do but carry a Crucifix between your breasts that 's the place where they wear such mawmets and kisse it when you have sworn as Lewes the eleventh of France used to do and it shall suffice Cominaeus An oath upon the conscience of a Popish Idolater is like a colier upon a Monkeys neck that he will slip on for his Masters pleasure and slip off again for his own Pascenius scoffes King James for the invention of the Oath of Allegiance Equivocation the Jesuites have invented or revived rather ad consolationem afflictorum Catholicorum for the comfort of afflicted Catholikes as Garnet and Blackwell professe So impudent is Idolatry such frontlesse whoredoms appear in their very faces they openly prostitute themselves Imo volunt extare signa foeditatis suae saith Calvin here they hang out their filthy superstitions in the sight of the Sun as Sodom they set them upon the cliffe of the rock as Jerusalem Ezek. 24.7 8. ut similes sint publicis scortis like common whores that solicite lovers and send to them as she Ezek. 22. It was a sad complaint God made Chap. 7.1 of this Prophecie When I would have healed Israel then the iniquity of Ephraim was discovered then it broke forth as the leprosie in their foreheads Their fornications were not onely covert but overt Their whoredomes in the face were their worshipping the two golden Calves and Baalim saith Parcus their adulteries between their breasts were their trust in Idols in the arm of flesh in confederacies c. when they would seem neverthelesse to trust in God alone As now the Papists professe to do and have thereto coyned diverse nice distinctions of worship per se per accidens proprie improprie and a hundred the like evasions But there is no hiding of their Asses cars by these subtilties Doctor Reynolds in his Books de Idolatria Romana hath among others proved them rank Idolaters Weston writes that his head aked in reading that Book but they all yeeld it unanswerable and yet they repent not of the works of their hands that they should not worship devils and idols of gold and silver and brasse and stones and of wood which neither can see nor hear nor walk Revel 9.20 But as those that make them are like unto them so are all those that trust in them stockish and sâ—upid given up to the efficacy of errour to beleeve a lie yea and that against common sence Isaiah 44.17 which is no small stumbling-block to both Jews and Mahometans Verse 3. Lest I strip her naked Deus ideo minatur ut non puniat God therefore threatneth that he may not proceed to punish Here he doth not so much direct as threaten as conditionally terrifie from the pernitious effect or sad issue of their adulteries a full and finall desolation after an utter deprivation of Gods gifts and graces shadowed under a fourfold Metaphor 1. Of stripping her of all her borrowed beauty those jewels and that comelinesse that he had put upon her 2. Ezek. 16.6 Of reducing her to her first forlorn condition wherein he found her Ezek. 16. viz. in her blood in her blood in her blood as it is there said and set out for greater emphasis 3. Of laying her wast as a wildernesse by the incursions and hostilities of cruel enemies or as in the wildernesse so some read it by understanding the particle In that is as in the wildernesse of Arabia where they were put to great straits when they came out of Egypt The very first handsel God gave them there was bitternesse and thirst It was by Marah that they came to Elim c. 4. Of afflicting and punishing her with the most miserable and unsufferable kinde of death I will slay her with thirst which is worse then to be slain with hunger All which is soretold with some hope neverthelesse of grace and forgivenesse if she return and seek the Lord as by the word lest is secretly given to understand Lest I strip her naked As a jealous husband snatcheth away with indignation the clothes and ornaments that he had bestowed upon his adulterous wife The Lord threatneth the wanton women of Zion to make naked their secret parts Esay 3.17 so that their shame should be seen Esay 47.3 even all their nakednesse Ezek. 16.37 to discover their skirts upon their face as Nahum 3.5 Thus the great whore of Babylon is threatned with nakednesse Revel 17.16 And this we see already performed upon her in part as Mr. Philpot barely told Chadsey in that vehement expression of his Afore God you are bare-breecht in all your religion Act. Mon. 1657. he uttereth it somewhat more grossely There was a base custome in Rome that when any woman was taken in adultery they compelled her for a punishment openly and beastly to play the harlot ringing a bell whiles the deed was doing that all the neighbours might be made aware This the good Emperour Theodosius took away M. Clark in the life of Theod. senior 47. and made better Lawes for the punishment of adultery God when he threatneth to strip the Jewish Synagogue naked meaneth saith Mercer that he will take away ornamenta regni sacerdotit those ornaments of the Kingdome and of the Priesthood leave them as 2 Chron. 15.3 without the true God and without a teaching Priest and without Law sine lege sine rege sine fide as the Brasilians are said to be The children of Israel saith our Prophet
for then was it better with me then now I will repent for the kingdome of heaven is at hand c. Lo this is the right way of reasoning sc from mercy to duty from deliverance to obedience 2 Cor. 5.14 Tit. 2.14 Ro. 2.4 Ro. 12.1 Ezra 9.14 The love of Christ constraineth us saith Paul the grace of the Gospell teacheth us to deny ungodlinesse and to live godly c. the kindnesse of God leadeth to repentance if besought by the mercies of God to present our bodies for a sacrifice to God how can we do otherwise If God bring vineyards out of wildernesses comforts out of crosses meate out of eaters honey out of the rock Deut. 32.13 and oyle out of the flinty rock that is mercies out of difficulties they must needs be very hard-hearted that are not melted and mollified thereby And the vally of Achor sor a doore of hope The vally was neer unto Jericho that city of Palmtrees and was fertile fat and full of vines Isai 65.10 thought to be the same with Engeddi which is often mentioned in the Canticles This vally was a kinde of dore or inlet into the promised land and here they began first to eate of the fruits of the land which they had so much longed for Josh 5.10 and now hoped for the enjoyment of the whole whereof that vally was a pledg and earnest Hereby then is covertly promised to Gods people deliverance by Christ together with the first-fruits and earnest of the spirit whereby they shall be brought to an assured hope of the harvest of happinesse of the whole bargain of Christs benefits Spes in humanis incerti nomen boni spes in divinis nomenest certissemi Heb. 11.1 this is hope unfaileable as proceeding from faith unfained which can believe God upon his bare word and that against sense in things invisible and against reason in things incredible It can take a man out of the vally of Achor that is of trouble see Josh 7.6 and set him on the everlasting mountains where as from Pisgah he may have a full prospect of heaven the hope where of maketh absent joyes present wants plentitudes and beguiles calamity as good company doth the way yea lookes upon it as an in let to mercy a promise whereof to apostatizing Israel some make this fat vally of Achor to be dotis nomine as a dowry in allusion to the manner of the Jewes in their marriages to give some piece of ground to the spouse as a pledge and she shall sing there As rejoycing in hope Rom. 12.12 Et res plena gaudio spes Psal 65.13 as Bernard hath it They shall shout for joy they shall also sing Some think the Prophet here alludeth to that custome of the Jewes to sing in the time of their vintage See Judg. 9.27 Esay 16.10 Others will have it to be an allusion to their marriage-songs that being the time of the rejoycing of a mans heart Cant. 3.11 Viz. at the recovery of his lostrib The Septuagint render 〈◊〉 shall be humbled and indeed the word signifieth both to be humbled and 〈◊〉 Some are humbled but not humble low but not lowly these must look for more load But they that mourn in a godly manner are sure to be comforted God will turn all their sighing into singing they shall sing aloud upon their beds which they have soaked in teares Gosr in rit Epist l. 1. Conf. l. 6. c. 12. and made to swim againe as David Psa 6. A reconciled condition is a singing condition Bernard was so over-joyed at his conversion that he was almost beside himself Cyprian telleth his friend Donatus that his comforts then were inexpressible Austin saith the like of himself The Saints cannot but sing at this dore of hope though they be not yet got in at it See Psal 138.5 they shall sing in the wayes of the Lord Psal 119.54 though they be yet but viatores Gods statutes are their songs even in the house of their pilgrimage as hoping to sing shortly in the height of Zion to flow to the bountifulnesse of the Lord Jer. 31.22 As in the dayes â—f her youth and in the day when she came up c. Out of a low countrey but a lower condition being shiftlesse and succorlesse Then did God put Timbrels into their hands and ditties into their mouths See Exod. 15. And so it is here said he will do againe in the time of the gospell Let our Nonsingers here take notice that singing and that joyntly with others is a Gospell-ordinance and for further proof let them read Mr. Cottons excellent treatise upon this subject Verse 16. And it shall be in that day A sweet promise of a thorow reformation much like that Zach. 13.2 God will turne to his people a pure language that they may all call upon the name of the Lord to serve him with one shoulder Zeph. 3.9 For which end he formes their speech for them tutours them here how to terme him Ishi they must call him but not Baali my husband So Tyrannus fur sophista but not my Lord Not that there was any hurt in the word my Baal or Lord but because it had been abused and given to Idols God would have none of it or because it was grown among the better sort a name of contempt like as for the same reason the word Burden is rejected Jer. 23.36 Or lastly lest the people whilest they spoke of one thing should think of another and naming Baal should be put in minde of an Idol This is Hieromes reason Some distinguish thus betwixt the 2 words Lyra. Oecelamp that Ish is a name of love Baal of feare Others observe that Ish signifieth an excellent man and is therefore made choyce of as every way better then Baal or Lord. Augustus forbad men to call him Lord and desired rather that more amiable name of Father of his countrey It is wisdome when we call upon God to make choyce of fit titles not onely such as he in his word hath warranted but also such as may be suitable to our requests and helpfull to our faith in prayer such as wherein we may see the thing prayed for comming towards us as it were This will notably excite devotion Instances of it see Psal 80.1 Act. 1.24 and 4.24.25 c. Note there and in the next verse that there is no small danger in words and names What a deale of mischief hath the word Huguenot done in France and Puritan here Anno 1572. Cardinall Allen at Rhemes instructed his emissary-seducers sent over hither to divide the people under the names of Protestant and puritan provoking them thereby to reall and mutuall both hate and contempt His Rhemists in their anotations on 1 Tim. 20. warn their readers of using the words of Hereticks so they call us though they have no great hurt in them and hold to their old termes of masse pennance Priest c. they call us
for I will give them to do it both to will it and to work it for otherwise afflictions Gods hammers do but beat cold iron wicked men grow worse for corrections as water is more cold after a beat as naughty boyes are more stubborn or more stupid after a whipping These also may cry to God as prisoners at the bar or malefactours upon the rack yea seek him early after a sort and yet not finde him Prov. 1.27 no though they seek him with their herds and flocks Hos 5.6 because they seek him not early and earnestly or diligently as Prov. 7.15 inflamedly as Baruch Nehe. 3.20 and Jabez 1 Chro. 4.10 accurately and anxiously as the Church sought her beloved Cant. 5.1 as the Virgin Mary sought her lost Son Luke 2. they seek him not for himself but for his corn wine and oil Hos 7.14 they seek not him but his they seek him not till they have nothing else to seek to Most justly therefore may God reject their suits and regest upon them Judg. 10. Depart from me ye wicked Get ye to the gods whom ye have chosen c. Justly may he say to them as once Jephta did to his country men Do ye now come to me in your distresse who in your prosperity said unto me Depart from us we will none of the knowledge of thy wayes Those that will finde God must seek him early O satisfie us early with thy mercies Psal 90.14 They must seek him early and late too Esay 26.9 alwayes and by all means as the Apostle speaketh in another case but especially in affliction as here for he lookes for it Our Saviour being in an agony prayed more intensively so did David out of the deep Jonah out of the whales belly the Church when she was in danger as she thought of losing God then she set up her note and cryed Thou art put in the midst of us Jer. 14.9 leave us not Extingui lucem nec patiare tuam Thus afliction exciteth devotion in the Saints and although they seek the Lord and his strength seek his face evermore yet especially In their distresse they cryed unto the Lord and he heareth them Psal 120.1 in the night of affliction they take the light of a lively faith and seek him early And that they may not fail to finde him they call in help of others as here in the next chapter Come and let us return c. CHAP. VI. Verse 1. COme and let us return unto the Lord c. So sweetly was Gods expectation answered as likewise it was in David Psal 27.8 No sooner could God say Seek ye my face but his holy heart answered as it were by an eccho Thy face Lord will I seek Look what God aimeth at in his administration to his elect he will have it He will have out the price of his Sons blood who gave himself for us that he might redeem us from all iniquity c. Tit. 2.14 and that he might give repentance to Israel and forgivenesse of sins Act. 5.31 See the proof and practice hereof in these Jewish converts Come and let us return to the Lord c. See how in those dayes and at that time the children of Israel shall come they and the children of Judah together going and weeping they shall go and seek the Lord their God They shall ask the way to Zion with their faces thitherward saying Jer. 54 5. Come and let us joyn our selves to the Lord in a perpetual Covenant that shall not be forgotten Judah and Israel could not agree at other times but when they are in a weeping condition then they could when they passed through the valley of Bara Psal 84. and made it a Bochim with their penitent tears even they could go from strength to strength or from company to company one company coming this way and another that and not rest untill every one of them in Zion appeareth before God Psal 84.6 â— This was fulfilled partly when the Lord turned again the captivity of Zion out of Babylon and those that had sown in tears reaped in joy those that went forth weeping and bearing precious seed came again with rejoycing and brought their sheaves with them Psal 126.5.6 confer Jer. 29.13 partly under their captivity and oppression by the Romanes which was when Christ came and by his Apostles converted thousands to the faith so that multitudes of them were â—aily added to the Church Acts 2. and 3. And lastly at that long looked for calling of the Jewes when they shall flie to Christ crucified as the doves unto their windows Isai 60.20 when they shall bring their brethren as an offering to the Lord upon horses in chaerets and in litters that is though sick weakly and unfit for travell yet rather in litters then not at all every one exciting other and saying Come and let us return unto the Lord. c. Return unto him from whom we children of Israel have deeply revolted Isai 31.6 Let us not pine away in our transgressions aa those Ezek. 33.10 for yet there is hope in Israel concerning this thing Ezra 10.2 we have done all this wickednesse yet let us not turn aside from following the Lord for this were to adde rebellion to sin 1 Sam. 12.20 this were worse then all the rest Come let us return unto the Lord By our sins we have run from him by repentance let us return unto him See for this the Note on Zach. 1.2 If the wicked have their Come Prov. 1.11 Esay 56. ult should not the Saints have theirs as Esay 2.3 Zech. 13.21 See the Note Should not Andrew call Philip and Philip Nathaneel as one linke in a chain doth another c. True grace is communicative charity is no churle the Saints like not to go to heaven alone For he hath torn Rapuit not cepit as the vulgar by a foul mistake of capio for rapio in the Hebrew Lexicons Here these converts confesse that their affliction neither came forth of the dust Job 5.6 nor without their desert they acknowledge God to be the Lion that tore them Chap. 5.14 and not without cause for that they had wickedly departed from him This is is one property of true repentance still to justifie God and to say as Mauritius the Emperour did after David when he saw his wife and children slain by the traytour Phocas c. Righteous art thou O Lord in all thy wayes and just in all thy proceedings Another property of it is Psa 119.137 to bring a man to God with some assurance of healing He will heal us For he is Iehovah the Physician Exod. 15.26 Now Omnipotenti medico nullus insanabilis occurrit morbus saith Isidore To an Almighty Physician no disease can be uncurable Ephraim went to the Assyrian upon sight of his disease but he could not heal him Chap. 5.13 But God both can and will Here he is compared both to a Physician he will heal and
to a Surgeon he will binde up That which the Poets fable concerning Telephus his Spear is here onely verified Vna eademque manus vulnus opemque ferat Initium poenitentiae est sensus clementiae Dei The same holy hand that tare us must cure us and the sound perswasion of his readinesse to do it for us will soonest of any thing bring us into his presence Iudas confesseth his wound and despaireth of the cure But Peter is constrained by the love of Christ to weep bitterly and beleeve A stroak from guilt broak Iudas his heart into despair but a look from Christ brake Peters heart into tears There is no mention of Israels lamenting after the Lord while he was gone but when he was returned and setled in Kiriath-jearim then they poured forth water c. 1 Sam. 7. then they gather about him and will do any thing that he commandeth them Let us draw near with a true heart in full assurance of faith Heb. 11.22 Deijcit ut relevet premit ut solatia praestet Enecat ut possit vivificare Deus Verse 2. Jer. 18.12 After two dayes will he revive us Whereas some of those that were called upon to Come and return unto the Lord might say with those in Ieremy Nay for there is no hope Psal 88.5 God hath mortally wounded us so that we are already in the jawes of death free among the dead as the Psalmist hath it free of that company The better sort of them fullest of faith answer Dead though we be yet God will revive us and long though it seem yet after two dayes or such a matter in a very short space so soon as ever it shall be convenient and for our greatest good He that shall come to our comfort Heb. 10.37 will come and will not tarry And for the certainty of it as sure as the third day followeth the second so sure shall deliverance come in due season fear ye not In the third day he will raise us up He will he will never doubt of it O the Rhetorick of God! O the certainty of the promises See the like expressions Esay 26.20 10.25 Hagg. 2.7 Habak 2.3 Heb. 10.37 and have patience Gods help seems long becauser we are short Nec quia dura sed quia molles patimur We should draw forth hope as a line Senecal Joh. 13.7 and think we hear Christ saying as he did to Peter What I do thou knowest not now but thou shalt know hereafter Verse 3. Sciemus sectabimur que Vatabl. Then shall we know Heb. And we shall know we shall follow on to know i. e. We shall experimentally know the Lord if we turn unto him wee shall tast and see that the Lord is good We shall not onely be raised out of the dust of deaeth that is of deep afflictions wherein we lay as among the pots and live in his sight Psal 22.15 Psal 68.13 that is comfortably but we shall know him which is life eternall yea we shall prosecute knowledge follow on to know as unsatisfiable and not content with any measures already required yea we shall proceed therein and make progresse as the morning light doth to the perfect day Those that turn from their iniquities shall understand Gods truth Dan. 9.13 shall be of his Councel Psal 25.14 shall have the minde of Christ 1 Cor. 2.16 the wisdom of God in a mystery verse 7. such as the great Rabbies of the world can no more understand then the Philistins could Sampsons riddle verse 8. yea these pure in heart shall see God Matth. 5.8 see him and live see him and eat and drink being much acheared and refreshed as those Nobles of Israel Exod. 24.10 11. Provided that being onâ—â— enlightned and having tasted of the heavenly gift they be not slothfull but shew the same diligence Heb. 6.4 11 12. in the use of means to get more knowledge till they all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ Ephes 4.13 or as the words may be read of that age wherein Christ filleth all in all Ephes 3.19 so as to be able to comprehend with all Saints the severall dimensions and to know the love of Christ which passeth knowledge Lo this is indeed to follow on to know the Lord when we are still adding to our vertue knowledge till with those famous Romans we be full of goodnesse Rom. 15.14 filled brim-full with all knowledge able also to admonish one another saying Come and let us returne to the Lord c. Come ye and let us walk in the light of the Lord Esay 2.5 walk in that light we have and we shall have more for to him that hath sc for use and practise shall be given Mar. 4.25 He that first begs and then digs for knowledge searching for her as for hid treasure Prov. 2.3 4. He shall be sure of some daily comings in from Christ he shall understand the fear of the Lord and finde the knowledge of God verse 5. Christ will say unto him as once he did to Nathaneel Thou shalt see greater things then these Iohn 1.50 even great and mighty things which thou knowest not Ier. 33.3 His going forth is prepared as the morning That is as sure as the morning followeth the night and shineth more and more unto the perfect day so sure shall God appear for our comfort and shall dispell the night of our calamity Psal 30. Mourning lasteth but till morning and as before the morning-light is the thickest darknesse so before deliverance our afflictions are usually increased upon us God appeareth on the sudden and beyond expectation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as out of a cloud or as out of an engine and shews himself then usually when things are at worst Hence that of Iob Post tenebras spero lucem and that of the Church in Micah Though I fall Mich. 7.8 I shall arise when I sit in darknesse the Lord shall be a light unto me Vatablus applieth this Text to the comming of Christ that day-star from on high Orietur Christus ut aurora qua adâ—entu suo depellit tenebras that Sun of righteousnesse to whom all the Prophets point Gods people when they would comfort them indeed for he is the Consolation of Israel the Desire of all Nations for whom their souls waited more then they that watch for the morning wait for the morning Psal 130.6 But because Gods going forth is opposed to his departure when he retired to his place Chap. 5.10 therefore his setled going forth here is by most interpreted of his manifestations of his mercy to his poor prisoners of hope those disconsolate captives whom he not onely brought back from Babylon but also shined into some of their hearts 2 Cor. 4.6 by the light of the knowledge of the glory of God in
been so foolish as to think that dumb Idols that cannot help themselves should help us But now we are otherwise resolved experientiâ edocti poenitentiâ ducti we finde at length that which we should have beleeved sooner without trying conclusions that men of high degree are but a lie that horses are but a vanity that an Idol is nothing and can give nothing That power belongeth unto thee none else can do it that mercy belongeth unto thee none else will do it therefore since in thee onely the fatherlesse that is the friendlesse and shiftlesse finde mercy O be thou pleased to do us good For in thee the fatherlesse findeth mercy The poor pupil the forlorne orphan that 's left to the wide world and lost in himself cries out Lord I am hell but thou art heaven Miseria res digna misericordiâ Ruperti Imp. symb c. I am an abject oh make me an object of thy pity Jer. 39.17 Because they call thee an outcast saying This is Zion whom no man seeketh after therefore I will restore health unto thee c. The proud Assyrian and other enemies would be apt to insult over Israel as afterwards Cicero did The Jewish Nation saith he shew how God regards them that have been so oft overcome by Pompey Crassus c. But let Gods people be but fatherlesse enough let them withdraw their confidence from men and means and cast it wholly upon God making him their Tutour and Protectour and they shall be both preserved and provided for Deo confisi nunquam confusi I will not leave you orphans saith Christ Job 16. Hence the Church resteth on God in the fail of other comforts Psal 10.14 17 18. Psal 27.10 Hab. 3.17 Psal 102.13 The prayer of the destitute he regards The Hebrew word signifies a poor worthlesse shrub in the wildernesse trod upon by beasts unregarded Verse 4. I will heal their back-slidings Relapses we know are dangerous and Apostasie little lesse then incurable 2 Pet. 2.20 21. Heb. 6.6 Bishop Latimer in a sermon afore King Edw. 6. tells of one notorious back-slider that repented but beware of this sinne saith he for I have known no more but one that did so To fall forward is nothing so dangerous as to fall backward with old Eli. Hence Paul so thundreth against the Galathians and Peter against apostatizing Libertines 2 Epist 2.22 Omnipotenti medico nullus insanabilis occurrit morbus Isidor But if Jehovah the Physitian as he is called Exod. 15.26 undertake the cure and say I will heal their back-slidings what can hinder Christ in the Gospel cured the most desperate diseases such as all the Physicians in the countrey might have cast their caps at Matt. 4.23 24. and 8.16 He refused none that came to him Matt. 12.15 no not his enemies as Malchus Will he then reject his Ephraim a child bemoaning himself though not a pleasant childe a towardly sonne Jer. 31.18 20. a back-slider indeed but such an one as crieth now that God bindeth him Job 36.13 No sooner doth God cry Return ye back-sliding children and I will heal your back-slidings I will love you freely but Ephraim melted with such a love replieth Behold we come unto thee for thou art the Lord our God Ier. 3.22 O most happy compliance See the like Zach. 13.9 with the Note there They shall return even to the Lord from whom they had deeply revolted and he shall be intreated of them and shall heal them Esay 19.22 They had beg'd of him to take away all iniquity verse 2. And He here in answer promiseth to heal their back-slidings that compound of all iniquities that falling-sicknesse that oft hales hell at the heels of it Heb. 10.38 I will love them freely Ephraim might remember and Satan would be sure to suggest that the Prophet had said before Ephraim is smitten or wounded My God will cast them away or hate them Mine anger is kindled against them Chap. 8.5 and 9.16 17. Here therefore upon their repentance all this is graciously taken off in one breath and Satan silenced Be it that they are back-sliden and sore wounded by their fall I will heal their back-slidings and make their broken bones to rejoyce Be it that there is nothing at all in them that is laudable or love-worthy yet I will love them freely ex mero motu of mine own free absolute and independent grace and favour out of pure and unexcited love without any the least respect to their merit which is nothing better then hell Be it that they have bitterly provoked me to anger and as angry people use to do I have both threatened them and punished them yet now mine anger is turned away from them I am fully reconciled unto them in Christ will clear up my countenance toward them and remove mine heavy judgements from them Gods favour is no empty favour It is not like the Winter-Sun that casts a goodly countenance when it shineth but gives little heat or comfort If he love a man freely and out of the good-pleasure of his will cum spontaneitate as he doth all His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 2.8 making them accepted in the Beloved Ephes 1.6 such a man may promise himself all the blessings of this and a better life Excellent is that of Bernard Qui misit vnigenitum immisit spiritum promisit vultum c. Bern. de Temp. Aug. Confes lib. 5. c. 8. Psal 20.4 He that sent his Son for thee poured his Spirit into thee promised to clear up his countenance upon thee quid tandem tibi negaturus est What can he deny thee He that inviteth thee to feed upon the fatted-calf will not onely take away all iniquity but give good That was the second Petition they preferred and they have it answered in the next verse ad cardinem desiderij God not onely grants their prayer but fulfills their counsell Verse 5. I will be as the dew unto Israel I will give good in abundance and and this is sweetly set forth in a seven-fold Metaphor all answering to the name of Ephraim which signifieth fruitfull and to the ancient promises made unto him and all again opposite to the many contrary curses threatned in the former parts of the Prophesie under Metaphors of a contrary importance as Pareus and out of him Tarnouius have well observed As First of solid and fruit-causing dew in opposition to that vanishing and barren dew chap. 6.4 and 13.3 Secondly of the flourishing lilly contrary to those nettles thorns and thistles chap. 9.16 and 10.8 Thirdly of the well-rooted and durable trees of Libanus contrary to dry-roots chap. 9.16 Fourthly of spreading and growing branches instead of branches consumed chap. 11.6 and 9.16 and 10.8 Fiftly of trees yeelding pleasant shade and repose contrary to chap. 9.3 6. Sixtly of corn to fatisfie hunger contrary to chap. 8.7 Lastly of a Vine bringing forth excellent wine Adricom Brocard Hierom. contrary to chap. 9.16 and 10.1 And
all these fruits the fruits of Lebanon a most sertile mountain the valleys whereof were most rich grounds for pasture corn and vineyards as the dew unto Israel he shall blossom as the lilly Quot verba tot lumina imo flumina orationis This Prophet aboundeth with similitudes as is before noted See chap. 12.10 with the Note there He beginneth here with a Simile drawn from the dew of heaven a mercy very much set by in those hotter countreys especially where from May to October they had no rain The Chaldee Paraphrase and Hebrew Doctours understand this Text concerning Christ and his benefits Psal 73.1 Gal. 6.16 Ephes 1.3 Truely He is good to Israel to the pure in heart Peace and mercy sanctity and safety all spirituall benedictions in heavenly things in Christ shall be upon the Israel of God What the dew is to the herbs fields fruits that is Christ to his Israel 1. The dew comes when the air is clear so doth Christ by his blessing Aristot lib. 1. meteor cap. 10. Plin lib. 2. cap. 60. lib. 18. cap. 29. when the light of his countenance is lift up upon us 2. As the dew refresheth and cherisheth the dry and fady fields hence it is called the dew of herbs Esay 26.19 which thereby recover life and beauty so doth Christ our hearts scorcht with the sense of sinne and fear of wrath 3. As the dew allayeth great heats and moisteneth and mollifieth the earth that it may fructifie so Christ cooleth the Devils fiery darts and filleth his people with the fruits of righteousnesse He is unto them as a cloud of dew in the heat of harvest Esay 18.4 and maketh their souls as so many watered gardens Jer. 31.12 4. As the dew falls in a narrow compasse without noise and is felt onely by those in the force of it on whom it descends so the grace of Christ watereth his faithfull onely secretly and sweetly insinuating into their hearts the stranger medleth not with their comforts See Joh. 14.17 The cock on the dunghill knows them not he shall grow as the lilly which hath its name in the Hebrew from its six leaves and serves here and elsewhere to set forth the great comelinesse Cant. 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sweet odour and true humility of the Church for the lilly groweth in vallies as Theophylact upon this Text noteth sweet it is but not great and the more it blossometh the more it shooteth upwards to teach us heavenly-mindednesse It is also of a perfect whitenesse to mind us of innocency Her Nazarites were purer then snow whiter then milk Lib. 21. cap. 5. Lam. 4.7 Lastly Lilio nihil est foecundius saith Pliny nothing is more fruitfull then the lillie Et lachrymâ suâ seritur saith the same Authour it is sown in its own tears Weeping Christians grow amain c. and cast forth his roots as Lebanon i. e. As the Cedars of Lebanon as the Chaldee Paraphrast interpreteth it or as the frankincense-tree which taketh very deep rooting so Cyril senceth it The lilly with its six white leaves and seven golden-coloured grains within it soon fadeth and loseth both beauty and sweetnesse Rom. 6.10 but so doth not Christ and his People He can as well die at the right hand of his Father as in the hearts of his Elect where he dwels by faith whereby they are rooted and grounded in love strengthened with might by his Spirit in the inner man Ephes 3.16 17. so that the gates of hell cannot prevail against them Immoâ—a manet is the Churches Motto Nec fluctu nec flatu movetur which is the Venetian Motto They that trust in the Lord shall be as Mount Zion which cannot be removed but abideth for ever Psal 125. Winds and storms move neither Libanus nor the well-rooted Cedars thereof which the more they are assaulted the better they are rooted So fareth it with the Saints Plato compareth man to a tree inverted The Scripture oft compareth a good man to a tree planted by the rivers of waters that taketh root downward and beareth fruit upward 2 King 19.30 quae quantum vertice ad auras Virg. Aeneid lib. 4. Aethereas tantum radice ad tartara tendit Let us cast forth our roots as Lebanon stand fast rooted in the truth being stedfast and unmoveable alwayes abounding in the work of the Lord and with full purpose of heart cleaving close unto him 1 Cor. 15. ult being established by his grace Col. 1.11 Heb. 12.28 and 13.9 In the Civil Law till a tree hath taken root it doth not belong to the soil whereon it is planted It is not enough to be in the Church except like the Cedars of Lebanon we cast forth our roots and are so planted that we flourish in the Courts of our God and bring forth fruit in our old age Psal 92.12 13 14. Verse 6. His branches shall spread Heb. shall walk or expatiate shall reach out and stretch themselves all abroad so shall the Church be propagated all the earth over She shall flourish as the Palm-tree which though it have many weights hung on the top and many snakes hissing at the root yet it still saith Nec premor nec perimor I am insuperable I am like a green Olive-tree in the house of God I trust in the mercy of God for ever and ever Psal 52.8 and his beauty shall be as the Olive-tree that goodly tree Lev. 23 40. that retaineth her greennesse in the depth of Winter yea in that Universall deluge Noahs Dove met with an olive-leaf The Lord hath called thy name saith the Prophet to the Church Jer. 11.16 A green olive-tree fair and of goodly fruit The Cypresse is fair but not fruitfull the fig-tree fruitfull but not fair and flourishing But the olive-tree is both fair and fruitfull her fruit also is of singular use to mankind both for food and physick and light for the lamp Exod. 29.20 Lev. 6.15 16. In one respect it is an emblem of peace it maketh the face shine Psal 104.15 and in the other it is an emblem of grace and spiritual gifts 1 Iob. 2.20 of increasing with the increase of God by the Spirit and of reigning with him in eternall glory and his smell as Lebanon Whereby is meant the sweet savour of the Gospel which spreadeth it self abroad in the ministery of the Word and in the lives of belcevers 2 Cor. 2.14 15. who besides their continuall offering up to God spirituall incense and services in prayers thanksgivings alms and good-works they perfume the very air they breath upon by their gracious and savoury communication Ephes 4.29 yea the very company they come into as a man cannot come where sweet spices and odours are beaten to the smell but he shall carry away the scent thereof in his cloathes Nihil nisi foetidain â—â— foedum exhalavit River When the spirit of Christ blowes upon them and grace is poured into their hearts then their
of the truth will make hard shift but they will bear armes against Christ and though feeble Scito quia ab ascensore sun dâ—mone perurgetur Sern yet will say I am strong a Satana impulsi armati saith Mercer here as being pricked on armed and agitated by the devill that old manslayer according to that of Bernard Seest thou thy persccutor outragious marvel not but know that the devil rides him makes him run Verse 11. Assemble your selves and come all ye heathen Come and fetch your bane whereof by your forwardnesse to come uncalled ye may seem to be ambitious Judgments need not go to find you out for you associate your selves that ye may be broken in peeces Isa 8.9 as at Armageddon Rev. 16.16 Come on therefore sith you will needes be so mad and take what befalles you Who would set the briars and thorncs against me in battel I would go thorough them I would burn them together Esay 27.4 See Zech. 14.2 3. with the Notes Ezech. 38.4 Gnushu pro chushu 16 17. c. Rev. 19.17 18. The word here Englished Assemble is by Iarchi rendred Festinate Hasten by others conglobamini cluster together that ye may be the sooner cut off that the mouth of Gods sword may have its full bit that he may make an utter end and your affliction may not rise up the second time Nah. 19. thither cause thy mighty ones to come down i. e. Vel Angelos vel alios saith Mercer either thine Angels called Gods mighties Psal 103.20 Esay 10.34 Psal 68.17 where these Mighty Ones are said to make Sion as dreadfull to all her enemies as those Angels made Sinai at the delivery of the law or other thine officers and executioners that by thy command they may fall on and destroy these Heathen-armies see verse 13. the answer to this prayer of the Prophet and the power of prayers which Luther fitly calleth bombardas instrumenta bellica Christianorum the great ordnance and warlike weapons of Christians Vers 12. Let the heathen be wakened Here begins Gods answer to the Prophets prayer The heathen though at ease Zach. 1.11 and fast asleep must be arrowsed and assembled to the valley of Jehosaphat where God the righteous Judge at the Prophets request reminding him of his promise I am come for thy words saith He to Daniel chap. 11.12 gets up to the Tribunall and there sits to judge all the heathen round about Let not us doubt of the like successe of our suites but when wronged run to the Judg of heaven and earth who will do us right so we pray over the promises as here and not faint though he heare long with us This our Saviour hath taught us by that famous parable of the unjust Judge and the importunate widdow Luk. 18.2 3. c. wherein we may take notice of many excellent encouragements to pray down our enemies 1. He was a Judge onely but God is our Father also 2. He was an unrighteous Judge But is there unrighteousnesse with God Rom. 9.14 3. He as he feared not God so he cared not for man but God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly and peculiarly loving to man above other creatures Tit. 3.4.4 He avenged the widdow as wearied out with her and meerly to be rid of her And shall not God do as much for us out of his love to righteousnesse and hatred of wickednesse Psal 45.7 5. It was troublesome to him to be sued unto but God is displeased with us for nothing more then for our backwardnesse and bashfulnesse Ioh. 16.24 Quid est cur nihil petis what meanest thou to ask me nothing said Se verus to his favourite 6. the unjust Judge had no care of his credit but God is most tender of his glory and delights much in that title of his O thou that hearest prayers Verse 13. Put ye in the sickle for the harvest is ripe It even hangs for mowing as we say the enemies are ready ripe for ruine down with them therefore that they may not shed in the field and seed again let this vally of decision be unto them a vally of excision let it be as a wine-presse to those bunches and branches of the grapes lopt off the vine Lacus iste locus coedis See Rev. 14.18 19. Mat. 13.39 There is a stint set to mens sins Gen. 15.16 Zech. 5.8 11. Mat. 23.32 with the Note there What more beautifull to behold then a field afore harvest then a vineyeard afore the vintage and yet how sudden an alteration when workmen once take it in hand for the wickednesse is great Here is that plainely that before was expressed parabolically The scripture oft expounds it self in the same text and is every where it s own best Interpreter Verse 14. Multitudes Multitudes in the vally of decision Or Concision as Hierom and Tremellius or of threshing as Piscator in reference to Iehosaphat who once threshed the Moabites and Ammonites there These multitudes are thither summoned Turbae Turbae adeste or are there lay'd dead even heapes upon heapes with those Philistines Judg. 15.16 So Aben-Ezra senseth it and thence the name of the valley of Concision or decision to shew that there God having passed a definitive sentence upon the Churches enemies and a very severe one too such as was that kind of punishment to put men under harrowes of iron c. 2 Sam. 12.31 Am. 1.3 would now finish the work and cut it short in righteousnesse Rom. 9.28 idque citò certò as sure and as soon as if that day of slaughter were at next doore by for the day of the Lord is neere Lyra understands it of the last day which cannot be far off And Diodate was of the same mind For upon the next words Verse 15. The Sun and the Moon shall be darkened he sets this note Signes which shall goe before the last judgement Mat. 24.29 Luk. 21.25 See the Note above on chap. 2.13 The Prophets by such formes of speech use to decipher greatest calamities when all things look dark as it fareth also with them that are under spiritual desertion Esay 50.10 who yet are exhorted there to trust in the name of the Lord and stay upon their God to cast the anchour of hope as Paul and his company did in the shipwrack Act. 27.20 when they saw neither Sun nor moon for many dayes together and no small tempest lay upon them all hope that they should be saved being taken away Verse 16. The Lord also shall roare out of Zion Out of his church he shall terrify his enemies as the Lion doth the rest of the creatures by his dreadfull roare so that they are amazed thereat and have no power to stirr from the place Lyra interpreteth it of that terrible Discedite Goe ye cursed that shall be uttered by Christ at the last day A sentence that breatheth out nothing better then fire and brimstone stings and sorrowes woe and alass torments without end and
past imagination and the heavens and the earth shall shake The heavens with thunder the earth with earth-quake to the terror of the wicked but comfort of the godly Hag. 2.6 for the Lord will be the hope or harbour of his people they shall have a good bush on their backs in the greatest tempest they shall not be afraid though the earth be removed and though the mountaines be cast into the middest of the sea Psal 46.2 fractus si illabatur orbis Hora◠Impavidos ferient ruinae O the force of a lively faith and the privy armour of proof that beleevers have about their hearts O the dignity and safety of Gods people in the worst of times Hab. 3.18 19. Happy art thou o Israel who is like unto thee O people saved by the Lord the shield of thy help the sword of thine excellency and thine enemies shall be found lyars unto thee and thou shalt tread upon their high places Deut. 33.29 Verse 17. So shall ye know that I am the Lord your God you shall experiement that which during your deep afflictions ye made some doubt of and were ready to say as Gideon did to the Angell If the Lord be for us why is it thus with us or as your unbeleeving forefathers in the wildernesse Is God amongst us as if that could not be and they athirst dwelling in Zion Defending my people and dispensing my best blessings to them The Lord that made heaven and earth blesse thee out of Zion Psal 134. ◠The blessings that come out of Zion are farr beyond those that otherwise come out of heaven and earth then shall Ierusalem be holy with a double holinesse Imputed and Imparted the profane being purged out here in part but heareafter in all perfection This our Saviour sweetly sets forth in those 2. parables of the tares and of the draw-net Mat. 13. Or It shall be holy that is deare to God and under his care favour and protection from the dominion direption and possession of profane Heathens and there shall no strangers passe through her any more either to subdue her and prejudice her as the proverb runs of the great Turk that wherever he sets his foot no grasse growes any more such havock he makes or to fasten any filth or contagion upon her See Rev. 21.27 where St. Iohn alludeth to this text as all along that book he borroweth the elegancies and flowers of the old Testament to set out the state of the New in succeeding ages If this promise be not so fully performed to us as we could wish we must lay the blame upon our sins whereby the Reformation is ensnarled and our prosperity hindred Behold the Lords hand is not shortned that it cannot save neither his ear heavy that it cannot hear But your iniquities have separated betwixt you and your God and your sins have hid his face from you that he will not hear Esay 59.1 2. Nothing intricates our actions more then sin this is that devill in the ayre that hinders our happinesse this is that Make-bate Hell-hag Trouble-town charme this devill and make him fall from his heaven which is to do hurt and we shall inherit the promises The godly man only prospers Psal 1.3 Verse 18. The mountains shall drop down new wine By these hyperbolicall expressions is promised plenty of all things pertayning to life and godlinesse such a golden age as the Poet describeth Flumina jam lactis jam flumina nectaris ibant Flavaque de viridi stillabant ilice mella Ou Metam Where it must be observed that spirituall good things are promised under the notion of temporall as of Must Milk c. Ob populi infantiam by reason of the infancy of that people of that time The mountaines i. e. the most barren places shall drop down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without our labour shall yeild plentifully New wine strong consolations and Scripture-comforts for strong Christians And the hills shall flow with milk that unadulterated sincere milk of Gods word for his babes 1 Cor. 2.2 1 Pet. 2.2 And all the rivers of Judah shall flow with waters Sanctuary-waters wholesome doctrines such as have a healing cooling quenching quickning property in them Esay 44 3. and a fountain shall come forth viz. Baptisme that laver of regeneration Tit. 3.5 that fountain opened Zach. 13.1 that pure river of water of life clear as chrystal that washeth away sin Rev. 22.1 Acts 22.16 and shall water the the valley of Shittim That dry valley in the borders of Moab neer to Jordan Num. 25. Josh 2. and not far from the dead Sea Here it was that the Israelites defiled themselves with the daughters of Moab as Jarchi noteth but shall bee purified and sanctified with the washing of water by the word Ephes 5.26 Tarnovius renders the Text Qui irrigabit vallem cedrorum which shall water the valley of cedars those choisest trees planted in the paradise of God Psal 92.13 For saith He as the Tabernacle was built and garnished of old with Shittim-wood for the most part Exod. 25.5 26.15 27.1 30.1 so is the spirituall temple with these spirituall cedars Verse 19. Egypt shall be a desolation By Egypt and Edom are meant all Christs adversaries whether they be professed open enemies as were the Egyptians or false brethren as the Edomites Romists have been both and shall therefore be desolated Rev. 17.16 with 11.8 For the violence against the children of Judah From the very cradle of the Church Exod. 1. yea sooner for Esau in the very womb justled his brother Jacob and offered violence against him that he might lose no time because they have shed innocent blood in the land The Saints blood is called innocent blood 1. Because their sinnes are remitted 2. Because they are causelesly killed And this is a land-desolating sinne The innocent blood spilt by Manasseh brought the captivity the Marian times our late troubles The blood of the Martyrs shed by Turk and Pope whom the Jew-Doctors understand by Egypt and Edom here shall be the ruine of them both Verse 20. But Judah shall dwell for ever Perpetuitas Ecclesiae declaratur saith Mercer The perpetuity of the Church is declared and assured The blood of Martyrs is the seed of the Church Christ is with his to the end of the world and those Roman persecutours who sought to root out Christian Religion and erected pillars in memory of what they had done or rather attempted that way what got they thereby but perpetuall ignominy besides the irrepairable losse of their souls bodies and fortunes Tu vero Beza Herodes sanguinolente time The Church as the Palm-tree spreadeth and springeth up the more it is oppressed as the bottle or bladder Duris ut ilex tonsa bipennibus Horat. Cur. 4.4 Plin. l. 18. c. 16. that may be dipt not drowned as the oak that taketh heart to grace from the maims and wounds given it and sprouts out thicker as
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
that shineth more and more unto the perfect day Prov. 14.18 This severing of night from day and day from night this mutuall and orderly succession and course of the night after the day and the day after the night the lengthening and shortening of the dayes in summer and winter the wonderfull eclipses and other occurrents of that nature are works of Gods power and providence not to be slighted but improved to true repentance We are to mark the countenance of the skie and to discerne the face of heaven that every day and night winketh at us and beckneth to us to remember the wisdome power justice and mercy of God lined out unto us in the browes of the firmament The heavens declare the glory of God and the firmament sheweth his handy-work Psal 19.1 The creatures are Regij professores saith One Catholike preachers saith Another real Postills of the Divinity saith a third Clemens Alexandrinus saith that the World is Dei scriptura the first Bible that God made for the instruction of man Antonius Eremita told a Philosopher who objected to him his want of bookes that the Universe was to him instead of a well-furnisht library Aug. de doct christ l. 1. Niceph. l. 8. cap. 40. Lib. 2. de Arca cap. 3. every where ready at hand Hugo affirmeth that every thing uttereth these three words Accipe Redde Fuge Receive mercy Return duty Shun sin together with that hell that it hales at the heeles of it Much a man may learn out of the book of Nature with its three leaves Heaven Earth and Sea but there he must not rest For as where the Naturalist ends the Physician begins so where Nature failes and can go no further there Scripture succeeds and gives more grace Iam. 4.6 Psal 19.1 2 7 8. The Caldee Paraphrast takes this text allegorically as if the sense were God changeth his hand towards the sons of men at his pleasure prospering them one while crossing them another so that they walk in darknesse and have no light Esay 50.10 yea they walk through the vale of the shadow of death Psal 23.4 Not through a dark entry or church-yard in the night time but a vally a large long vast place not of darknesse onely but of death and not bare death but the shadow of death that is the darkest and most dismall side of death in its most hideous and horrid representations And yet if God be with his Davids in this sad condition no hurt shall befall them butmuch good Flebile principium melior fortuna sequetur That calleth for the waters of the sea that is for great armyes saith the Chaldee But better take it litterally of the generation of raine the chief author whereof is God the materiall cause is the sea sending up vapours The Instrumentall cause is the Sun by the beames whereof God drawes the vapours upwards sends for them as it were into the middle region of the ayre there thickeneth them into clouds and then resolveth them into raine This Kimchi illustrateth by the simile of a boyling pot whereout vapours and fumes ascending to the colder pot-lid are turned into drops of water See Gen. 2.6 The waters of the sea 1 King 18.44 A little cloud arose out of the sea like a mans hand And presently the Prophet said to Ahab Prepare thy charet and get thee down that the raine stop thee not And it came to passe in the meane while that the heaven was black with cloudes c. Humorem magnâ— tollunt aequore ponti Nubes qui in toto terrarum spargitur orbe Lucret. lib. 6. Cum pluit in terris The Naturalists observe that it snowes not in the sea because it sends up hot vapours which presently dissolve the snow the Lord is his name His memoriall Hos 12.5 See the Note there He is not an idol to be dallied with and deluded Verse 9. That strengtheneth the spoyled against the strong Victorem à victo superari saepe videmus God can quickly change the scene turn the scales Ier. 37.10 though ye had smitten the whole army of the Chaldeans and there remained but wounded men among them yet should they rise up every man in his tent and burn this city with fire In a bloody fight between Amurath the third King of Turks and Lazarus Despot of Servia many thousands fell on both sides In conclusion the Turks had the victory and Lazarus was slaine Amurath after that great victory with some few of his chief captaines taking view of the dead bodyes which without number lay on heapes in the field like mountaines a Christian souldier sore wounded and all blood seeing him in staggering manner arose as if it had been from death out of an heape of slaine men and making toward him for want of strength fell down diverse times by the way as he came as if he had been a drunken man At length drawing nigh unto him when they which guarded the kings person would have stayed him he was by Amurath himself commanded to come neerer supposing that he would have craved his life of him Thus this half-dead Christian pressing neerer unto him as if he would for honour sake have kissed his feet suddenly stabbed him in the bottome of his belly with a short dagger which he had under his coat of which wound that great king and conqueror presently died The name of this man was Miles Cobelite who Turk hist fol. 200. before sore wounded was shortly after in the presence of Bajazet Amuraths son cut into small peeces So in that memorable fight between the Swissers and the Dolphâ—n neare to Basile when Burcardus monk a noble-man and a great souldier Lavat in Prov. 27.14 grew proud of the victory and put up his helmet that he might behold what a â—laughter they had made one of the half-dead Swissers rising up upon his knees threw a stone at him which hitting right gave him his deaths-wound At the battle of Agincourt where our Henry 5. won the day Speed 795. ex hypod Nerstr the French were so confident of a victory that they sent to king Henry to know what ransome he would give and c. Henry comforting his army with a speech resolved to open his way over the enemies bosome or else to die After which such was the courage of the English notwithstanding their great wants as he that ere while could scarcely bend his bow is able now to draw his yard-long arrow to the very head so that the spoyled or spoyle shall come against the fortresse And take it by assault Deus loca quantumvis valida vasta facit Prov. 21.30 There is no strength against the Lord. Verse 10. They hate him that rebuketh in the gate In domo judicij saith the Chalde for the gate was the place of judgement verse 12.15 Deut. 17.5 12 15. Those then that did not approve and applaud the oppressions and wrong-dealings of the Judges and rich bribers but cryed out
Israel had been a scourge to Judah When the Israelites were in their flourish as the grasse or wheat is in the beginning of the shooting up of the latter groweth they had been first mowed by Benhadad king of Syria but growing up again under Jeroboam their king they were devoured by Pul and his Army as by so many greedy locusts In the beginning of the shooting up of the latter growth For in those fat and fertile countreys they used Luxuriem segetum tener â depascere in herba Virg. Georg. 1. Now if the latter growth were eaten up too what else could follow but extreme famine It was the latter growth after the kings mowings Or sheep-shearings as some read it but the former is better and Diodate here noteth that it is thought that the kings did take the first crop in esum usum jumentorum to keep their warre horses and for other services leaving the latter mowings for other cattle who were taught to say After your Majestie is good manners Verse 2. When they had made an end of eating Not the corn onely but the grasse to the very roots besides a pestilent stench left behinde them when I say they had done their worst Prayer is the best lever at a dead lift as is to bee seen Jam. 5.18 upon the prayer of Elias the heaven gave rain and the earth brought forth her fruit after three years and a halfs drought when it might well have been thought that root and fruits and all had been dried up and that prayer had come too late But that 's seldome seen as all Gods people can say experimentally But what shall we think of Jamblicus Lib. 5. cap. 27. a Heathen Authour who hath such a commendation of prayer which might well beseem an experienced Christian He calleth it Rerum divinarum ducem lucem copulam quâ homines cum Deo conjunguntur the guide and light of divine duties the band whereby men are united to God Nay he proceedeth and saith that prayer is clavis instar qua Dei penetralia aperiuntur instead of a key wherewith Gods cabinet is opened and much more to the same purpose All this the Prophet knew full well and therefore sets to work in good earnest and as when a cart is in a quagmire if the horses feel it coming they 'le pull the harder till they have it out so He. Then I said O Lord God forgive I beseech thee Sin he knew was their greatest enemy the mother of all their misery Of that therefore hee prayes for pardon and then hee knew all should be well as when the sore is healed the plaister falleth off Of Christ it is said that He shall save his people from their sinnes Mat. 1.21 as the greatest of evils and the Church in Hosea chap. 14.2 cries Take away all iniquity Feri Domine feri saith Luther nam à peccatis absalutus sum Smite me as much as thou pleasest now that thou hast forgiven my sins By whom shall Jacob arise for he is small Here is much in few It is Jacob thy confederate and he is down upon all four and he is but small low and little and as some render it Quis stabit Jacobo Behold He whom thou lovest is sick Ioh. 11.3 They that are thine by covenant are at a very great under trodden on by the buls of Basan as a poor shrub of the wildernesse so the Psalmists word imports Psal 102.17 Why shouldest thou be as a man astonied that knowes not whether he had best help or not or as a mighty man that cannot save Jer. 14.9 Yet thou O Lord art in the midst of us and we are called by thy Name leave us not Thus the Prophets indeed prayed for their unkind countreymen so did Paul Athanasius Luther I have obtained of God said He that never whilest I live shall the Pope prevail against my countrey when I am gone let those pray that can pray And indeed he was no sooner gone but all Germany was on a flame Act. Mon. as when Austins head was laid Hippo was soon surprized by the enemy and when Pareus's Heidelberg Verse 3. The Lord repented for this it shall not be saith the Lord. Here was mutatio rei non Dei facti non consilij a change not of Gods will but of his work therefore by way of explication it followeth it shall not bee saith the Lord. To speak properly there can be no repentance in God 1 Sam. 15.20 but this is spoken after the manner of men and it notably setteth forth the power of faithfull prayer able after a sort to alter Gods minde and to transfuse a dead Palsie into the hands of Omnipotencie Exod. 32.10 where God is fain to be-speak his own freedom and Moses is represented as the great Chancellour of heaven Verse 4. And behold the Lord God whose Asterisk or starry Note this behold is saith Tarnovius stirring up to attention Another compareth it to an hand in the margent of a book pointing to some notable thing Another to the sounding of a trumpet before some proclamation or to the ringing of a bell before the sermon of some famous Preacher the Lord God called to contend by fire that is by parching heat and drought causing dearth as Joel 1.19 For which purpose God called his Angels those ministring spirits that execute his judgements upon the wicked as they did once upon Sodom to contend for him a metaphor from civil courts to plead for him by fire to destroy the perverse Israelites by fire and brimstone Esay 66.16 Ezech. 38.22 as they had done Sodom and Gomorrah so some interpret it according to the letter or by the woe of warre compared to fire 2 King 14.26 Esay 26.11 as being a misery which all words how wide soever want compasse to expresse Or by immoderate heat and drought as afore so great that it devoured the great deep as that fire of the Lord in Eliah's time licked up the water that was in the treuch 1 King 18.38 See Esay 51.10 and did eat up a part Or it devoured also the field Not onely the waters in and under the earth that serve to make it fruitfull but a part of the earth it self which was altogether above and against the common course of nature Kimchi Some render it and did eat up that part or that field sc that mentioned verse 1. the Kings field that as the King had chiefly offended so he should be principally punished Drusius Other interpret it by chap. 4.7 One piece was rained upon and the piece whereon it rained not withered Verse 5. Then said I O Lord God cease I beseech thee See verse 2. and persevering in prayer for the publike remember to plead not merit but misery Psal 79.8 9. and with all humility to acknowledge that it is of the Lords mercies that we are not consumed because his compassions fail not Lam. 3.22 Verse 6. The Lord repented for this
by the wretched rich who will ever go over the hedge where it is lowest and catch the poore by drawing him into the nets Psal 10.9 that is into their debts bonds and mortgages and at length making such their bondmen by abuse of that permission Lev. 25.39 See chap. 2.3 yea and sell the refuse of the wheat Quisquilias the husks more fit for pigs or poultrey hardly mans meate and yet held good enough for the poore deciduum pâ—â—â— gamenta the offall although their flesh was as the flesh of their brethren and their children as their children Neh. 5.5 however they used them How farr were these rich wretches from considering the poore as Davids blessed man Psal 41.1 and as Dr. Taylour the Martyr did whose custome was once in a fortnight at least to go to poore mens houses look into their cupbords see how they fared and what they lacked Act. Mon. that he might either make or procure them a supply from such as were better able Verse 7. The Lord hath sworn by the excellency of Jacob i. e. by himself the matter of Jacobs chief boasting there being no God like unto their God their enemies themselves being judges Deut. 32.31 neither any nation so great as to have God so nigh unto them as Israel had in all things that they called upon him for Deut. 4.7 So that this oath of God grates upon their Ingratitude for such imparallel priviledges and it is uttered in great wrath as appeareth by the following angry Aposiopesis wherein the Apodosis is not set down but understood If I ever forget any of their workes forget to punish them These oaths cum reticentia are very dreadfull Psal 95. Take heed lest by stubbornnesse we provoke God to sweare in his wrath that we shall not enter into his nest Take heed lest a promise of entring being left us and a profer made us we should seem to come short of it Heb. 4.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come lag or late a day after the faire an houre after the feast God is now more quick and peremptory then ever in rejecting men that neglect so great salvation Heb. 2.3 the time is shorter he will not wait so long as he was wont to do Mar. 16.16 He that beleeveth and is baptized shall be saved he that beleeveth not shall be damned Surely God will finish the work and cut it short in righteousnesse Rom. 9.28 because a short work will he make in the earth The time is short saith the Apostle 1 Cor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7.29 a metaphor say some from a piece of cloth rolled up only a little left at the end Let us therefore feare as the same Apostle inferreth upon the consideration of Gods oath Heb. 3.18 with 4.1 and let our feare not weaken but waken our diligence in well-doing lest he sweare and repent not lest be come to a resolution and decree Gods oath is nothing else but his inviolable and invariable decree to cast us off as he did Saul for his wilfull disobedience 1 Sam. 15. Saul lived long after his utter rejection and men could see no alteration in his outward condition but God had sworn as here never to forget any of his works Now saith Samuel to him and it is fearefull the Eternity of Israel the Excellency of Jacob will not lie nor repent for he is not a man that he should repent 1 Sam. 15.29 Do not think this a case that seldome comes it is done every day upon some or other saith a great Divine but woe be to that man upon whom it is done it had been much better for him that he had not been born Mat. 26.24 Oh consider this all ye that forget God lest he swear by his excellency Surely I will never forget any of your works Verse 8. Shall not the land tremble for this q. d. So great are the oppressions here exercised that the very axletree of the earth is even ready to crack under them Amaziah that hedge-priest of Bethel had said of our Prophet that the land was not able to beare all his words chap. 7.10 but Amoz more truely affirmeth that the land trembled under their many and mighty sins and could beare them no longer the earth-quake fell out about this time Am. 1.1 and it was a just wonder that the earth had not opened her wide mouth and swallowed them all up quick into hell as Numb 16.31 32. Called therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as it did a great part of the city of Antioch Anno. 527. for their horrible heresies and blasphemies there held and broached by her bishops and every one mourn i. e. smart till they mourn Nationall sins bring nationall plagues The Hebrewes hold that there is not a worse sin then Oppression St. James saith that it it cryes to heaven and entreth into the eares of the Lord of sabbath Jam. 5.4 who will not faâ—le to heare for the is gracious Exod. 22. and it shall rise up wholy as a slood i. e. The land shall rise up shall seem to do so when it is sloated and over-covered with water as the sluggards field is said to rise up or ascend with thornes that is to be overgrown therewith Here then is threatened an overflowing scourge an universall destruction covering the face of the countrey as Nilus doth a great part of the land of Egypt every yeare leaving much mud behind it whereof see Pliny and other Authours Mercer thinks the words would be best read by interrogation as the former thus and shall it not rise up wholy as a flood q. d. shall it not be turned into a large lake as once Sodom and her sisters were for like cruelties to the poore Ezech. 16. Verse 9. And it shall come to passe in that day c. Here the Lord threateneth saith Mr. Diodate to encumber the land with horrible and mournfull calamities when it shall be least thought of Earthquakes inundations suddaine and dreadfull darknesses are sure effects and signes of Gods heavy displeasure against mens sins Psal 18.8 12. Lively Mat. 24. Luk. 21. Jocl 2.10 as Another noteth See a like text Jer. 15.8 9. and promise contrary to this threat Job 18.5 6. I will cause the sun to go down at noon A suddain change as was at Sodom the Sun was faire risen upon it that very day that it was destroyed in Gen. 19.23 24. as at Babylon when surprized by Cyrus they could not at first beleeve their own calamity as it was with Jerusalem often and shall be with Rome Rev. 18.7 8. She saith in her heart I shall see no sorrow Therefore shall her plagues come in one day death and mourning and famine c. to confute their fond conceit of an eternall Empire For when they shall say Peace and safety then shall sudden destruction come upon them as travaile upon a woman with child and they shall not escape 1 Thes 5.3
precio should be the Magistrates Motto And Iustice Iustice as Moses phraseth it Deut. 16.20 that is cleer sheer justice without mud should run down as waters and righteousnesse as a mighty torrent Am. 5.24 and the Priests thereof teach for hire and the Prophets thereof divine for money They were meerly mercenary and as Apollo's Oracles corrupted by Philips gold were said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak as he would have them so was it here Both Priests and Prophets were ignava ventris mancipia see vers 5. with the Note greedy dogs In Mat. 10.16 slow-bellies they all looked to their own way every one for his gain from his quarter Esay 56.11 Albertus Magnus complained of the covetousnesse of Pastours in his time Bernard for this cause calleth them Impostours and By-seers Hugo Cardinalis said that the devil had two daughters Avarice and Luxury the former whereof he had married to the Iewes the latter to the Gentiles but now saith he the Priests have taken away both of them from their right husbands and make use of them for their own Si posui aurum in conjugium meum So the Septuagint read that text Job 31.24 signifying the covetous mans great love to money whence Saint Iames calleth such 2 Pet. 2. adulterers and adulteresses Chap. 4.4 Saint Paul saith they minde onely earthly things sc their purses and paunches Phil. 3.19 and and uncessantly wooe this Mundus immundus this vile strumpet the world having eyes full of the adulteresse and that cannot cease to sinne But their money shall perish with them that teach for hire that follow the ministery onely as a trade to pick a living out of qui plus fisco quam Christo vacant plus attonsioni quam attentioni gregis ubi non vident quaestum rident Christum c. All seek their own not the things which are Jesus Christs Psal 2.21 yet will they lean upon the Lord Or lay their weight upon him as upon a staffe or crutch velut firmissimo scipione Thus their forefathers Psal 78.32 35. though they sinned still and believed not for his wondrous works yet they would needs believe that God was their Rock and the high God their Redeemer So their successours Jer. 3.3 4 5. when they had spoken and done evil as they could yet having a whores forehead they could give goodly words Wilt thou not from this time crie unto me My father thou art the guide of my youth Will he reserve his anger for ever Will he keep it to the end Here were good words for they are good cheap as we say but nothing more The Lord was much in their mouthes but farre from their reins Jer. 12.2 Selfe-deceivers think they lean upon the Lord when it is no such matter Their faith is a mock-faith a strong phansie a blind presumption which will prove but a broken reed and was never true to those that trusted it Surely as he that maketh a bridge of his own shadow cannot but fall into the brook so neither can he escape the burning lake that had rather be carnally secured then soundly comforted Good gold is a cordial so is not Alchymy gold neither will it passe the seventh fire as the other will Security is the forerunner of calamity neither miscarry any so sure or so soon as the over-confident and say Is not the Lord amongst us And hath he not promised so to be for ever True but upon condition that you be with him and no otherwise 2 Chron. 15.2 He is not so tied to you but that he can go away from you See his many removes Ezek. 9 10 and 11 Chapters and observe that still as he goes out some judgement comes in They call themselves of the holy city and stay themselves upon the God of Israel the Lord of hosts is his name Jer. 48.2 but all this was but court-holy-water as they call it empty words such as our profligate professours are full of But wilt thou know O vain man or O empty man that words without works are bootlesse Jam. 2.20 that externall priviledges alone profit not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 7.4 Act. 6.14 that formal profession and performances are disaccepted and those that please themselves therewith are but as women travelling with a false birth Isai 26.18 Men are wont to do with these as those Conjurers did with the name of Jesus they thought if they used that name it was enough They heare therefore Act. 19.5 Jesus I know and Paul I know but who are ye So shall it fare with such as glory in this that they were born in the bosome of the Church live under the means of grace c. Gehezi took the Prophets staffe but there was something more else the childe had not been raised Those tell but an ill tale for themselves that have no more to say but this Is not the Lord amongst us Men are the worse for his presence with them if they walk not worthy of the Lord in all wel-pleasing Col. 1.10 if they have not grace to serve him with reverence and godly fear for even our God is a consuming fire Heb. 12.28 29. None evil can come upon us Let Prophets say what they please we shall have peace Deut. 29.19 all shall be well with us whiles God is with us and for us Job 8.20 Exod. 34. Psal 5. But God will not take the wicked by the hand saith Job neither will he at all acquit the guilty saith Moses The foolish shal not stand in his sight saith David for he hateth al the workers of iniquity Psal 5.5 Beware of him and obey his voice provoke him not for he will not pardon your transgressions Exod. 23.21 or if he do yet 't is two to one that he will take vengeance of your inventions Psal 99.8 Shake off therefore carnal security fear the Lord and depart from evil Vers 12. Therefore shal Zion for your sake be plowed as a field even for your sakes O wicked Princes Priests and Prophets you are the traytours that have betrayed us all into the hands of divine justice to be angry with us for saying so and telling you what to trust to is as if some fond people should be angry with the herald or the trumpet as the cause of their warres Zion shal be â—lowed as a field Shall be utterly laid waste and sevelled Conquerours used to plow up those places that they would not have re-edified and to sow them with salt Judg. 9.45 It must needs be a dismal destruction that is described in such exquisite tearms Alterius perditio tua sit cautio This threatning of the Prophet took so well that the judgement was respited for above an hundred years Jer. 26.19 But now mens hearts are more hardned and therefore their destruction more hastened and Jerusalem shal become heaps Rupes ruderum This they once thought as possible as to overthrow Gods own throne the very disciples had a conceit that the World
is false that some contend for sc that every man may be saved in his own faith be it right or wrong For none can come to the Father but by the Son Joh. 14.6 Neither is there any other name but His under heaven whereby men must bee saved Acts 4.12 See Joh. 17.3 and 6.40 Heb. 11.6 whatsoever the Huberians affirme of Universall Election or the Puccians of a naturall faith and we will walk in his paths which are all paved with mercy and love so that the saints run therein and faint not walk and are not weary Esay 40.31 They are all Peripateticks ever in action Gen. 17.1 they are Currists not Quaerists Ambros saith Luther elegantly they do not reason but run the pathes of Gods precepts Nescit tarda molimina Spiritus Sancti gratia For the law shall go forth of Zion The law or doctrine as Prov. 13.14 Understand here the Gospel that Law of God Psal 19.7 that Law of Christ Gal. 6.2 that perfect law of liberty Jam. 1.25 a counter-pane whereof God putteth into the hearts of his people Jer. 31. whereby they become as it was once said of the Thracians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a law to themselves Herod as being transformed into the same image with the Gospel like as the pearl by the often-beating of the Sun-beams upon it becommeth radiant as the Sun and the word of the Lord from Jerusalem Not from Africa at first as the brethren of the rosy-crosse would have it though 't is thought the Gospel was received and the Christian faith professed even from the Apostles time in that large region of Nubia in Africk But repentance and remission of sinnes was preached among all nations beginning at Jerusalem Luke 24.41 The Jews were Gods Library-keepers and the Apostles sent and went from Jerusalem to plant Churches abroad the world and to gather into one the children of God that were dispersed Ioh. 11.52 Verse 3. And he shall judge among many people We had before Christs Propheticall Office here we have his Princely and elsewhere his Priestly This seems to have been the effect of that old prophecy among the Easterlings that Judaea profecti rerum potirentur some that came out ofâ— Jury should conquer all Vide Sueto in Vespas Tacit. lib. 21. wherein both the former are founded for he is the true Trismegist and Melchisedech was a right type of him He is the onely judge and needs no Vicar upon earth such as the Pope claims to bee Esay 33.22 no such Officers to see his lawes executed as the Ephori were among the Greeks and the Censores among the Romans The Lord that sent the rod of his strength out of Zion as verse 2. doth also give him to rule in the middest of his enemies whiles his people are willing in the day of his power in the beauties of holinesse Psal 110.3 willing that Christ should send forth judgement to victory Mat. 12.20 that is perfect his own work of grace begun in their hearts To which end as it here followeth He shall rebuke or convince strong nations Convince them I say by his Spirit of sinne of righteousnesse and of judgement â—oh 16.8 Of the lothesomnesse of sin of the necessity of getting righteousnesse by Christ and repentance from dead works that men may serve the living God and as much as in them is Acts 17.30 live peaceably with all And they shall beat their swords into plowshares i. e. their fierce and fell natures shall be mansuefied as Esay 11.6 7 8 9. and if they wage warre it shall be non nisi coacti either for the just punishment of Delinquents whom they cannot otherwise come at or for their own necessary defence and that they may establish peace with truth But if men would live by the lawes of the Gospel they need not wage warre or want peace either of countrey or of conscience but they might take for their Motto that of David Ani shallom I am peace and have for their portion that peace peace Esay 26.3 even a perfect sheer pure-peace a multiplied peace with God with themselves and with others this is a main piece of Christs kingdom upon earth Florus who is the Prince of peace and came in a time of peace viz. in the raigne of Augustus when as there was Totius orbis aut pax aut pactio saith Florus a generall peace or truce thorowout the whole world neither shall they learn warre any more To make a trade or a gain of it and so to earn a curse Deut. 27.25 to delight in it Psal 68.30 and make a sport of it as Abner did 2 Sam. 2.14 and Pyrrhus king of Epirots to wage it without weighty reason rashly If we Princes said our Hen. 7. should take every occasion that 's offered the world should never be quiet but wearied by continuall warres We may also here take warring as St. Iames doth chap. 4.1 for jarring and jangling for private discords and dissentions Now these the people or God are so farre from learning that they utterly lay them aside and are kinde one to another tender-hearted forgiving one another even as God for Christs sake forgave them Ephes 4.32 Verse 4. But they shall sit every man under his vine seeding upon the fruit that shall even fall into his mouth saith à Lapide Sit they shall under Christ the true Vine saith Hugo and under the holy Ghost as a fig-tree whose fruit is farre sweeter then any honey But these are coynt interpretations saith Gualther I should rather expound this Text by that 91. Psalm wherein the safe and happy condition of the godly is at large described Vineyards and fig-yards were ordinary in those countreys and hence this proverbiall expression to set forth doubtlesse the spirituall security and that peace of conscience chiefly that is granted to Christs subjects a peace farre beyond that under Solomon which is here pointed at or that under our Queen Elizabeth not to be passed over without one touch at least upon that string which so many years together sounded so sweetly in the ears of our Fathers Then it was if ever that the mountains brought forth peace and the little hills righteousnesse Psal 72.5 The great ones defended their inferiours Westmer in Psal 72. and the inferiours blessed their superiours the Magistrate righted the subject and the subject reverenced the Magistrate and none shall make them afraid God they know will not hurt them man cannot he may take away their heads but not their crowns their lives but not their hopes for the righteous hath hope in his death his Posie is not onely Dumspiro spero but Dum expiro Let the wicked have a trembling heart and failing eyes while he lives Deut. 28.65 and when he dies crie out as a great man was heard to do Spes fortuna valete Farewell life and hope together The servant of Christ as he sits mediis tranquillus in undis all his life long
so when he dies he can call his soul to rest and sing old Simeons Nunc dimittas Lord now let thy servant depart in peace c. for the mouth of the Lord of hosts And what better assurance can we desire sith God can neither die lie nor denie himself Sith secondly he is the Lord of Hosts and so armed with power to make good what he hath spoken Peter had a will to deliver Christ from the Jews but wanted power Pilate had power to have done it but wanted will God wanteth neither of these to do for his people and to deliver them out of danger Courage therefore Verse 5. For all people will walk every one in the name of his god They will do so they are resolved not to alter their religion as Tully said Me ex ea opinione quam à majoribus accepi de cultu deorum nullius unquam movebit oratio I will never be disswaded by any one from that way of divine worship which I have received from my forefathers How wilfull at this day are Jews Papists Pagans Heretikes And how much easier a matter do we finde it to deal with twenty mens reasons then with one mans will A wilfull man stands as a stake in the middest of a stream le ts all passe by him but hee stands where he was Nay but wee will have a king say they when they had nothing else to say Nay but I will curse howsoever though against my conscience said Balaam and do not the Popish Balaamites as much as this many of them As for the Vulgar sort of them they are headlong and headstrong resolved to retaine contra gentes the senselesse superstitions transmitted unto them by their Progenitours But what saith the Oracle Rev. 14.7 Feare God and give glory to him for the houre of his judgement is come and what ever your ancestours did worship you him that made heaven and earth and the sea and the fountaines of waters and we will walk in the name of the Lord our God This was well resolved and is as well practised by all Christs faithfull people who dare not follow a multitude to do evill Exod. 23.2 dare not walk by their fathers practise Iosh 24.2 14 15. for they consider that no commandement doth so expresly threaten Gods judgements upon posterity as the second They therefore resolve to walk in the name that is by the lawes and under the view of the Lord their God who is God of Gods and Lord of Lords a great God a mighty and a terrible as Moses describeth him in opposition to all other deities whether so reputed or deputed Deut. 10.17 for ever and ever We will not only take a turn or two in his wayes as temporaries who are hot at hand but soon tire and give in but we will hold on a constant course of holinesse and not faile to follow the Lamb whithersoever he goeth Psal 1.2 Ioh. 8.12 and 10.4.14 Rev. 7.17 As for those Apostates that change their God that change their glory for that which doth not profit as they therein commit an horrible wickednesse such as the heavens have cause to be astonished at Ier. 2.11 12 13. so they could not chuse out for themselves a worse condition Heb. 10.37 38. for why they put the son of God to an open shame chap. 6.6 like as those that are carted amongst us are held out as a scorn and do in effect say that they have not found him such as they took him for Verse 6. In that day sc of grace and of the Gospel It is called a day and that day by an excellency in regard of Revelation Adornation Consolation Distinction speedy Preterition saith the Lord Whose word cannot be broken Ioh. 10.35 and is therefore the best security 2 Cor. 1.20 will I assemble her that halteth Heb. that goeth sideling that is maimed disioynted lamed Esa 35.3 torn Psal 35.15 and tired out with long journeys into captivity as the Jewes were by the Babylonians Greeks and Romanes before Christs comming that they might breath after those dayes of refreshing from the presence of the Lord Mal. 3.1 and I will gather her that is driven out Or rejected thrust away with a force that is the Gentles suffered to walk in their own wayes Act. 14.16 and carried away unto dumb idols even as they were led 1 Cor. 12.2 and her that I have afflicted Both Jewes and Gentiles the whole community of people for God shooke all nations then when the desire of all nations Christ Heb. 12.25 was to come Hag. 2.7 See verses 22 23. Junius after the Septuagint rendrâ—th it ut veniant desiderati omnium gentium that the Saints those desirable ones out of all nations may come for unto Shiloh in a most afflicted time when the scepter was departed from Judah c. was the gathering of all people to be Gen. 49.10 Esa 26.8 9. See Esay 66.20 rather in litters as lame people are carried should they come then not at all rather on one leg with Jacob should they wrestle then not prevaile Verse 7. And I will make her that halted a remnant Yea a renowned remnant Zeph. 3.19 Not many Jewes were converted in comparison of the Gentiles hence they are called a remnant They both killed the Lord Iesus and their own Prophets they have also persecuted us saith the Apostle or cast us out as by an Ostracisme and they please not God and are contrary to all men 1 Thess 2.15 16. forbidding us to speak to the Gentiles c. Thus the generality of them then and so to this day they continue crosse and cursing Christ and his followers thrice a day in their synagogues Hieron in Esai l. 12. c. 49. l 14. c. 42. Buxtorf Synag Howbeit at this present time also there is a remnant according to the election of grace Rom. 11.5 and that remnant became the seminary of the Christian Church and her that was cast far off a strong nation Numerous and valorous Vide fidem passionem martyrum de gente robusta non ambiges saith Hierome here Consider the faith and patience of the Martyrs and you will easily yeeld them to be a strong nation indeed Christians have shewed as glorious power in the faith of Martyrdome as in the faith of miracles They can do that which others cannot turn their hands to they can suffer wrongs best of any Compell them to go a mile they 'le be content to go two yea as far as the shooes of the preparation of the Gospel of peace will carry them There is nothing that they date not undertake and undergo for the glory of their God Thi courage in Christians Heathens counted obstinacy Tertull. in Apologet. but they knew not the power of the spirit nor the privy armour of proof that the Saints have about their heart which maketh them insuperable more then Conquerours and the Lord shall raigne over them in mount Zion i. e. In the Christian
his people shall stand and fall together But he shall stand at the later day upon the earth Iob 19.25 yea he shall set his right foot upon the sea and his left foot upon the earth Rev. 10.2 as Lord of sea and land maugre the malice of all that sought to supplant him who shall there-hence fall and never rise up againe Am. 8.14 Verse 13. Arise and thresh O daughter of Zion Go in this thy might wherewith thou so lustily threshest out thy wheat by the wine-presse said the Angell to Gideon Judg. 6.14 and thresh the Midianites another while thou shalt smite them as one man ver 16. thresh them as the sheaves of the floore that lie ready for the flaile or as the custome of those countries was Deut. 25.4 1 Cor. 9.9 1 Tim. 5 18. for oxen to tread out or the wheel to turn over Esa 2.28 for I will make thine horne iron c. So that thou shalt do great exploites by mine assistance against Sennacherib Antiochus and other enemies subdued and threshed down to straw by the valiant Macchabees Spiritualiter etiam hoc intelligendum saith Sa. here this is also spiritually to be understood of converting people to the faith separatâ paleâ infidelitatis This the Apostles did vigorously and effectually being furnished by Christ with hornes of iron and hoofes of brass with spirituall courage and metall whereby they did soon beat in peeces many people and brought them to Christ by the obedience of faith together with all their wealth and substance which they cheerfully consecrate unto the Lord of the whole earth This was typified of old by the Tabernacle built with the spoils of the Egyptians and by Davids dedicating to the Lord the gold and silver which in great abundance he had taken from the enemies 2 Sam. 8. It is prophecied of Tyrus that being converted she should find another manner of merchandise then formerly viz to feed and cloth Gods poore with durable cloathing The Centurion Esa 23.18 Luke 7. when once he became a Proselyte built the Jewish Synagogues that had been thrown down by Antiochus Constantine the Great was bountifull to the Church above measure insomuch as that he was by the heathens in scorn called Pupillus as if he had wanted a guardian to over-rule and order his expences Sed refriguit hoc studium hodiè in magistratibus plerisque as Gualtheâ— â—re complaineth and not without cause The Church is not only scanted but spoâ—ed of her revenues and that which was piously consecrated is impiously converted to other uses c. Thus He. CHAP. V. Ver. 1. NOw gather thy self in troopes O daughter of troopes Here the Virgin the daughter of Zion despiseth her adversaries of Assyria and Babylon and laughes them to scorn the daughter of Ierusalem shaketh her head at them Isa 37.22 and bearing her self bold upon the foregoing promise chap. 4.13 that she should beat in peeces many people she taketh liberty to taunt the Assyrian Monarch with all his troopes beleaguering her and basely abusing her Judges telling him that the Babe of Bethlehem would shortly take an order with him And although she were but a Virgin yet having such a Champion as Christ who is in love with her that will take her part and fight her quarrell she doubteth not to say Now gather thy self in troopes c. Nunc turmatim coito ô turmaria Increase thine army and come forth Gather your selves and ye shall be broken in peeces gird your selves and ye shall be broken in peeces Take counsel together Isai 8.9 10. Isai 33.22 and it shall come to naught speak the word and it shall not stand for God is with us Jehovah is our Juge Jehovah is our Champion Jehovah is our king he will save us Lo this is the Churches confident boasting in Christ this is the triumph of her trust in him Psal 32.7 The thought of his birth swalloweth up all her fears and discontents and compasseth her about with songs of deliverance He hath laid siege against us And already devoured us in his hopes but if we do but turne us to Christ and say Behold she whom thou lovest is distressed the Assyrian as a strong river is come up over all his channels and reacheth even to the neck yea the stretching out of his wings filleth the breadth of thy land O Immanuel Esay 8.7 8. he will soon bestir himself he will besiege our besiegers he will smite them upon the cheek-bone Psal 3.7 and break the teeth of those ungodly that smot the Judge of Israel with a rod upon the cheek for a reproach to the whole people Hugo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bacillis ceciderunt Beza by this Iudge of Israel understandeth Christ who was indeed at his passion contumeliously buffetted and smitten with rods upon the cheek Mat. 20.6 7. But this though it be true yet cannot be the sence of this text Verse 2. But thou Bethlehem Ephratah Not so called from Ephratah Calebt wife 1 Chron. 2.19 50 51. but from its fruitfulnesse whence also it had the name Bethlehem Joh. 6. that is the house of bread where Jesus that Bread of life that came down from heaven was born in the fulnesse of time as is here first foretold by this Prophet that great mystery of godlinesse being revealed to the world by degrees in severall Ages Here was Christ born by meer accident in regard of his parents who were brought hither by a tyrannicall Edict of Augustus Luk. 2.2 but yet by a sweet providence of God that this Scripture might be fulfilled and our faith in Christ setled Though thou be little among the thousands of Iudah Or Art thou little c q.d. No such matter and so it agreeth with Mat. 2.6 Or 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. q. d thou hast a dignity above this and above them all in that out of thee shall come a Ruler c. Take tsagnir in the Neuter gender as Scultetus after Osiander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Forster doth and then the â—eeming difference betwixt the Prophet and Evangelist is taken away Some make St. Matthew to relate the words of the Scribes to Herod as they had varied the Text before him But we finde not that they are any where taxed for altering or corrupting the Text but for misinterpreting it onely Mat. 5. Besides that they were by their office Text-men to look to the letter of the Scripture and to keep it pure 1 Cor. 1 20. where they are distinguished from teachers of traditions and teachers of Allegories yet out of thee shall he come forth unto me that is to God the Father that we may know that the coming of Christ in the flesh was a plot of Gods own contriving He came not by câ—â—â—ce but by counsel him hath God the Father sealed anointed and appointed to the work Joh.
where the Empire of the world was won and lost in one day called Nicatorium by Alexander the great as a constant trophee of that famous victory he there gat over Darius As she is highest in the favour of God so she shall be highest in her self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strabo and her enemies shall be found liars unto her Her hand shall be lifted up and fall very heavily upon her adversaries if not sooner yet at utmost at the Resurrection the upright shall have dominion over them in that morning Psal 49.14 the Church shall shine as the Sun in his strength when her enemies shall be in that place that is fittest for them even the lowest place the footstoole of Christ Meane-while she conquereth thâ—n when she is conquered as Christ overcame as well by patience as by power and is sure not to be shivered though shaken not to be drowned though dowsed over head and eares in the waters of affliction Niteris incassum Christi submergere navem Fluctuat at nunquam mergitur illa ratis That ship may be tossed saith One not shipwrackt whereof Christ is the Pilot the scripture the Compasse the promise the tacklings hope the Anchour faith the cable the holy Ghost the windâ— and holy affections the sailes filled with heavenly graces Such a soul sailes safely and will neither fall upon the soft sands of presumption nor hard rocks of despaire Verse 10. And it shall come to passe in that day Viz. of Christs power and kingdome Psa 110.3 The word day here signifies non spatium diurnum sed diuturnum ac à Deo destinatum saith Danaeus not the space of 24. houres but a long time yet certain and set by God that I will cut off thy horses out of thee for the which thou hast been trading with Egypt and in which thou trustest more then in me Some trust in horses and some in charrets c. I will therefore cut off both I will take away thine earthly idol and that in much mercy to thee that in quietnesse and confidence may be thy strength Esay 30.15 and ver 7. your strength is to sit stil or your Egypt is to sit stil q. d. by sitting still you shall have an Egypt the same word Rahab signifieth strength and Egypt by being without their horses you shall do better then when you had them and thought your selves simply the better or safer for them See Zach. 9.10 and I will destroy thy charets That other prop and supposed help I will pull from thee that thou maist not trust to such uncertainties that cannot save but in the living God who giveth us all things richly to enioy 1 Tim. 6.17 Trust is Gods jewel and of all things he cannot endure to be robbed of it or wronged in it by creature confidence for it giveth him the soveraignty Judg. 9.15 and sets the crown on his head and the contrary Verse 11. And I will cut off the cities of thy land thy fenced cities and places of strength for like reason as before that thou maist look upon my name alone as a strong tower and thereto run and be safe Prov. 18.10 that thou maist hover and cover under my wings Psa 91.1 2. and there hold thee as secure as in a tower of brasse or town of warre Blessed be the Lord saith David who could not be safe in Keilah that had gates and barres for he hath shewed me his marvellous loving kindnesse as in a strong city Psal 31.21 The tower of Shechem saved not those that ran to it Judg. 9. The strong-hold of Zion could not secure the Jehusites that in the height of their pride scorned David and his host that laid siege to it 2 Sam. 5.6 7. Belshazzar and his Babylonians bare themselves so bold upon the strength of their city and provision laid in for 20. yeares if need were as Xenophon testifieth that they reproached the Persians that besieged them and derided their attempts as to no purpose yet were shortly after made a prey to the enemy Arimazes having gaâ—ison'd a very strong and steep rock in the Sogdian countrey with 30000. Plut in Alex. Curt. lib. 7. men sent to Alexander the great who demanded it to know whether he could fly or not But the next day he was taken together with his strong hold and nâ—â—â—ed to a crosse God delights to confute men in their confidences that those that are his may run to the Rock of ages Isa 26.4 to that Arx roboris of his holy Name which alone is impregnable inexpugnable The Spaniards called their Navy in 88. the Invincible Armado but it proved otherwise and that upon Saint James his day whom they count their Patrone their Tutelary-Saint It is not unlawfull to have cityes and strong-holds c. but to confide in them by rising up to a corky frothy hope when we have them or to sit down in a faithlesse sullen discontent and despondency when we want them this is to make flesh our arme and so to incurr that heavy curse Ier. 17.5 God will cut off all occasions of so doing from those whom he loveth as here he promiseth and as accordingly he performed to this people after their return from Babylon and especially a little before the comming of Christ in the flesh when they were reduced by Pompey into a province of the Roman Empire Verse 12. And I will cut off witch-crafts c. As before God had pâ—omised to take away such things as in themselves are not evill but only by our abuse so here he will also remove from his people things simply evill and unlawfull such as are witch-crafts idolatry c. that he may make way for mercy which he is ready to give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fascino were they but fit to receive it The word here rendred witchcrafts hath the signification of changing or turning and is used for unlawful divelish arts and Artisans It is also applyed to false teachers and their juglings Gal. 3.1 Rev. 18.23 See a like promise Zech. 13.2 with the Note there See Mal. 3.5 with the Note and thou shalt have no more sooth-sayers Or starr-gazers Fuller Misc lib. 1. cap. 16. diviners fortune-tellers One derivation of the word clepeth them Nebulones or Knaves as those that undertake to foretell future things ex nebulis by the clouds planets starrs by calculating nativities and the like unlawfull practises of Judiciary Astrologie Necromancie Pyromancie Oneiromancie Aruspicie Sorâ—ilegie and other diabolicall Arts of that nature The Ephesians were much addicted to such wicked practises hence the proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the black art The Samaritans also Act. 8. And hence that malicious slander of the Jewes Say we not well that thou art a Samaritan that is one that dealeth with the devil for otherwise they knew that Christ was no Samaritan but a Galilean as they called him in scorn Joh. 8.48 in truth a Bethlehemite as verse 2. The
execution but peace shall be upon Israel Psal 125.5 The book of the Vision Or the Epistle of the Vision Hence some collect that Nahum went not to Nineveh as Jonah had done but sent this propheticall Epistle thither to let them know what should shortly befall them So Jeremy sent an Epistle to Babylon chap. 29. and Eliah wrote a threatning letter to Iehoram king of Judah 2 Chron. 21.12 before his translation to heaven and lest it to be sent to him by Elisha or the other Prophets who durst not shew themselves in his presence such was his insolent cruelty as 't is conceived of Nahum the Elkoshite Elkosh was a small town in Galiâ—ee beyond Bethabara as say Hierom and Dorotheus Here was our Prophet born and named Nâ—hum non sine numine saith Gualther for Nahum as Noah signifieth a Comforter and so he proved by this Book of his both to the ten Tribes now newly carried captive by the Assyrian Monarch and also to the other two Tribes Epiphanius who were shortly after besieged by the same Assyrian in the reign of Hezekiah under whom Nahum prophecied See the Note on Exod. 3.1 Vers 2. God is jealous See the Note on Zech. 1.14 and the Lord revengeth the Lord revengeth As he is Pater miserationum to his people a father of mercies and God of consolation so to his and their enemies he is a most sure and severe revenger Deus ultionum as David calleth him Psal 94.1 A God of recompenses as Jeremy chap. 51.56 And when He comes against a people he usually takes them to do when they are at the strongest and most confident as Nineveh now was in the dayes of proud Sennacherib and is furious Heb. and is Master of hot wrath he is all on a light fire as it were with fierce indignation against the enemies of his Church Yet not so but that he is Master of his anger too and doth nothing in it but what is just and equall Hence the vials of his wrath are said to be golden vials Rev. 15.7 his anger is holy his fire is pure and without smoak And this is further declared in the following words The Lord will take vengeance on his adversaries Such as seek to thrust him beside his throne that oppose his worship contemn his word persecute his people send proud messages after him saying We will not have this man to reigne over us Bring hither those mine enemies saith He and slay them before me Luk. 19.27 As for such as sin of infirmity and return to him by repentance they shall not find him furious but gracious and he reserveth wrath for his enemies Their preservation for a time is but a reservation to that wrath to come As hee precipitateth not his anger but defers the execution of it giving men space to repent as he did Jezabel Rev. 2. so they shall find that his forbearance is no quittance and that Poena venit gravior quò magè tarda venit Verse 3. The Lord is slow to anger Slack he is not as some men count slacknesse saith St. Peter but long-sufferring to us-ward c. 2 Epist 3.9 The devil stirred up the Heathen Poets to perswade people that God either knew not or cared not what was done here below that he was oft from home feasting with the Ethiopians c. The Epicures also taught the like doctrine Homer and the Sadduces among the Jews the Manichees among the primitive Christians the Libertines amongst us But they shall one day find that God is slow but sure that the higher he lifteth his hand the harder he will strike the further he draweth his bowe the deeper will bee the wound and great in power Heb. Great of power able to knock down sinners in the very act of their rebellion and to send them packing to their place in hell So that it is not for want of power that he is so patient For the Lord our God is God of gods and Lord of Lords a great God a mighty and a terrible Deut. 10.17 But what need we go further then the Text where he is called the strong God great in power And that will not at all acquit the wicked This is the last letter in his name that nomen majestativum as Tertullian calleth it Exod. 34.7 which he will in no wise forget as neither must we He will not take the wicked by the hand saith Job Job 8.20 nor wink at the workers of iniquity saith David Psal 50.21 but will render a just recompence to every transgression and disobedience saith Paul Heb. 2.2 A God of truth and without iniquity just and right is he Deut. 32.4 the Lord hath his way in the whirlwind and in the storm The word Suphab here tendred whirlwind begins with a small Samech ad minuendum timorem piis Buxtorf Tiberias 167. ne propterea terreantur to take off the Saints from their inordinate fears and to assure the wicked that when the Lord cometh imminet inde Soph finis exitium there shall be an end of them and an utter destruction As the whirlwind passeth so is the wicked no more but the righteous is an everlasting foundation Prov. 10.25 Or as some read it The righteous is the foundation of the world as firm as the worlds foundation sc the earth which is unmoveable and the clouds are the dust of his feet He walketh upon them as men do upon the dust of the earth he maketh the clouds his charet and rideth upon the wings of the wind Psal 104.3 See Isa 60.8 and 19.1 The wickeds happinesse shall take its end surely and swiftly as Ezekiel tells them in his seventh chapter An end is come is come is come Ver. 4. He rebuketh the sea and maketh it dry He had shewed what wonders God can do in the ayre Now he telleth what he doeth in the water and in the earth And it is well observed by an Interpreter that when the Prophets speak of God Tarnon they do for most part imitate the expressions of Moses that most severe law-giver and allude to his history to shew that by the law is the knowledge of sin Rom. 3.20 without which the stony hearts of men melt not that the promise of the gospell may relish sweetly with them Psal 19.10 11. The word here rendreth He rebuketh importeth that God rateth and rattleth the Sea verborum pedumque strepitu with such a voice and other noise as causeth fright and flight The Sea saw it and fled Iordan was driven back what ailed thee O thou Sea that thou fleddest c. Psal 114.3 5. The waters saw thee O God the waters saw thee they were afraid the depths also were troubled Psal 77.16 See Exod. 14.21 Psal 78.14 and 66.6 and 136.16 and 106.9 This is not in the power of any man to do though Xerxes vainely attempted somthing when he wafted two millions of men over the Hellespont and for battering his bridge of boates caused it to be
another Atheist is brought in saying Dextrae mihi Deus Virg. Aeneid lib. 10. telum quod missile libro So Sesostris king of Egypt in Sampsons dayes would needes be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord of the whole world and when he had conquered any countrey he caused these words to be engraven there upon marble pillars This countrey I gained by mine own strength c. So Antiochus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herod l. 2. that little Antichrist is said to worship his God Mauzzim that is his forces and armies Dan. 11.38 It was Nebuchadnezzar that was here pointed at and how he deified himself and his own doings see Es 10.13 Dan. 4.26 and burn intense to their draggs whiles they ascribe to the instrument that which is due to God alone the chief Agent Hold out net said they well done dragge c. Hoc ego primus vidi said Zabarell Hoc ego feci saith Another But what saith Luther By mens boasting in this sort Haec ego feci haec ego feci Luth. in Psal 127. they become nothing better then mere Faeces dreggs and lees because by them their portion is fat By them that is by their net and dragge they think that their condition is well mended and their meat is fat opimus optimus God the giver of all this is not in all their thoughts but as the moon the fuller it is of light the further it getts from the Sun the fountain of her light so deale men with God Verse 17. Shall they therefore empty their net That they may fill it againe anew and so draw to themselves as to a pond or pool the wealth and power of the whole East Interrogatio precationis speciem habet saith Gualther This question is an effectuall prayer and it is as if the Prophet should thus say If as hitherto thou go on to wink at their wickednesse O God will they not grow more audacious every day and mischievous to mankind Arise therefore O Lord of recompences to the help of thy people Set up and shew thy self above the heathen that they may know themselves to be but men and not spare continually to slay the nations q. d. This cannot hold long and that it may not is mine earnest suite and supplication Lord when thou makest inquisition for blood remember their blood-guiltinesse Psal 9.12 and forget not the cry of the humble These cruell Chaldeans do not only subjugate but slay not a few but whole nations and that continually and that without mercy Is it not high time for thee to set to thy hand O preserver of men c. Note the Prophets ardency in prayer and learn of him to get upon the battlements and look up to see what comes of it chap. 2.1 This was also Davids practise Psal 5.3 where he useth the self-same military word atsappeh importing that he would be as a Spy upon a tower to see whether he prevailed with God whether he got the day CHAP. II. Verse 1. I will stand upon my watch To see what becomes of my prayer and what will be the issue of my doubts and temptations about Gods providence ruling the affaires of the world See the Note on chap. 1.17 There are spaces betwixt our prayers and Gods answers God harkens what Habacuc speakes and Habacuc must harken another while what God speakes This he had learned of David Psal 85.8 Prayer is a Christians angel seed dove messenger and must be looked after Who shootes an arrow or casts a boule and takes not notice where it lights They that observe not the answer of their prayers do as scoffing Pilate who asked in scorn of Christ what 's truth but staid not for an answer and set me upon the tower Heb set me firme and fast as a Champion that will keep his ground upon the tower or fortresse of divine meditation upon Gods word Nescio quomodo imbecillior est medicina quam morbus which alone hath virtutem pacativam a settling property to compose the soule when distempered and to lodge a blessed calme a sabbath of rest in it far above all Philosophicall Consolations whereunto when Cicero had ascribed very much yet he is forced to conclude that the disease was too hard for the medicine And this well appeared both in Socrates who died doubtingly and Cato who desperately slew himself after he had first read Plato's discourse concerning the immortality of the soule So foolish a thing it is to flie in distresse of mind ad consolatiunculas creaturulae as Luther speaketh and not to run to the Name of the Lord that strong tower Prov. 18.10 R. Kimchi reades the text thus I have set me in a circle q. d. I will not out till I have an answer why thou deferrest to punish the wicked and will watch to see what he will say unto me Or in me viz. by a Prophetick spirit by internall revelation 2 Sam. 23.1 Zach. 1.9 and 2.2 Preachers must still hearken what the Lord God saith unto them and in them speaking as the oracles of God 2 Pet. 4.11 and able to say with St. Paul I have received of the Lord that which also I deliver unto you 1 Cor. 11.23 For ut drachmam auri sine imagine Principis sic verba Praedicantis sine authoritate Dei contemnunt homines saith Lipsius Bring scripture or else you do but throw forth words without wisdome and to little purpose because they come not Cumprivilegio and what I shall answer when I am reprooved Heb upon my reproof or arguing Increpationis nomine tentationes intelligit saith Gualther Under the name of reproof he understandeth those temptations whereby his faith was assaulted when he saw bad men prosper good men suffer Satan and the world do usually set upon Gods servants with this weapon to unsettle their faith and to make them fall from their own stedfastnesse Dost thou still retain thine integrity said Jobs wife to him Seest thou not how little good there is to be got by Gods service that all things are in a huddle here below that they run on wheeles and have no certain course Thus the devill and his imps suggest to the godly and thereby greatly disquiet them setting their thoughts all on an hurricomb It was the case of David Psa 73. of Jeremy chap. 12.1.5 Of Basil under the heat of the Arrian persecution An Ecclesias suas prorsus dereliquit Dominus saith He what hath the Lord cast off all care of his churches Is it now the last houre c. Of many good people in Salvians time for whose satisfaction he was forced to write those eight excellent bookes De Gubernatione Dei as likewise Austin upon a like occasion did those two and twenty elaborate bookes De Civitate Dei and as the Prophet Habacuc here doth the following vision which he had for some time waited for and now receiveth as a gracious answer to his prayer chap. 1. for his own and others
agere aevum c. Let the Jews beleeve a Providence not I c. saith that profane Poet. But behold here were Jews yea and that in good Iosiah's dayes that said in their hearts those feculent hearts of theirs full of dregs and drosse the Lord will not do good neither will he do evill Nec benè pro meritis capitur nec tangitur ira Of such practicall Athiests that say in their hearts there is no God and live thereafter there are great store even amongst us of such dust-heaps we may find in every corner And when men are once arrived at this Terra del Fuogo this desperate degree of Atheisme what wonder though they run riot in all sinfull licentiousnesse Verse 13. Therefore their goods shall become a booty Their evill-gotten goods ver 9.11 Ecc. 4.1 2 3. for a proof of my providence which they blushed not to deny shall be carried away by the Chaldees to their unmedicinable sorrow and heart-breake and their houses a desolation because built in blood See Nah. 2.11 12. they shall also build houses but not inhabite them c. Ex lege mutuatur minas That they might the more regard his words The Pophet makes use of the menaces of the Law Deut. 28.30.39 whereof the Prophets were Interpreters applying as here the generall doctrine thereof to the people of their times To rebuke or exhort men in good words in Gods own words is the readiest way to prevaile with them unlesse they be Lucifugae scripturarum as Tertullian saith of the Marcionites and Valentinians which yet will take hold of them howsoever Zech. 1.6 Verse 14. De Resur carn The great day of the Lord is neer it is neer It is the day of the Lord that fatall day appointed by him to ruine the nation for with him it is all one whether it be done against a nation or against a man only Iob 34.29 Next it is his great day because therein the great God will set himself to do great matters How much more at the day of judgment called also a great day Rev. 6.17 and 16.14 This great day is neer yea very neer it hasteth greatly it hath wings and wind under those wings as Zech. 5.9 it will be upon men ere they are aware neither will any thing more hasten it then their security and fearelesnesse Think the same of the last day which cannot but be at hand and then the transgressours shall be destroyed together the end of the wicked shall be cut off Psal 37.38 even the voice of the day of the Lord Methinks I heare it Fallor Ovid. 5. Fast an armasonat non fallimur arma sonabant Mars venit veniens bellica signa dedit Hierome speaketh thus of himself whether I eat or drink or sleep methinks I heare that last trump sounding these words in mine eares Arise ye dead and come to judgment Surgite mortui venite in judicium A very necessary meditation the mighty man shall cry there bitterly How much more the turba imbellis the weak and cowardly they shall take up a loud lamentation and cry with the breaking of their loines Verse 15. That day is a day of wrath a day of trouble and distresse c. By this Synathroismos or heape of words the Prophet would affray and arrouse these dead and dedolent sinners settled upon their lees so wedded and wedg'd to their wicked practises that nothing can sunder them but an extraordinary touch from the hand of heaven See Ioel 2.1 2 3. and Amos 5.18 19.20 with the Notes and confider what the terrour of the Lords last day will be Verse 16. A day of the trumpet with its horrid Taratantara and alarme not of those that shout and praise God neither with a noise of joy and trumph as Num. 23.21 Psal 47.5 Ezra 3.11.12 but of those that shout with broken sounds in the day of battel as Amos 1.14 in classico with a vocifciation Turk Hist and horrible howling such as the Turks at this day make when they storm a city against the fenced cities and against the high-towers wherein ye trust but in vaine These high-towers were built at the corners of the walls Hence the Hebrew text here hath it Against the high-corners Great men and such as beare up the weight of the common-wealth are sometimes called by this name 1 Sam. 14.38 Draw ye neer hither all ye chief of the people Heb. All ye corners See the like Zach. 10.4 Judg. 20.2 Neither men nor meanes were ever true to those that trusted them Our help is in the Name of the Lord that strong tower whereto the righteous run and are safe Prov. 18.10 Verse 17. And I will bring distresse upon men that they shall walk like blind men The Dutch have a Proverb God puts out the eyes of him whom he intendeth to destroy i. e. he besotts and infatuates them they shall be consilij auxilij inopes in rebus liquidis aqua baerebit they grope for the wall like the blind they grope as if they had none eyes they stumble at noon-day as in the night they are in desolate places as dead men Esay 59.10 This was long before threatened Deut. 28.28 29. because they have sinned against the Lord Sin is the mother of misery See my Love-tokens pag. 111 112. c. and their blood shall be powred out as dust Then which nothing is more vile and abject the enemy shall make no more of spilling their blood then of sprinkling a little dust Copissimè adjectissimè Tarnou and their flesh as dung spread upon the land to manure it The Hebrew word for flesh here may seem to signifie wormes-meat Our bodyes are no better Lechum Drus why then do we pamper and prink them up Verse 18. Neither their silver nor their gold shall be able to deliver them in the day of the Lords wrath We were not redeemed with corruptible things as silver and gold 1 Pet. 1.18 Money hath drowned many a soule 1 Tim. 6. delivered none See Prov. 11.4 with the Note Esay 13 17. Ezek. 17.19 It is righteousnesse and not riches that delivereth from death Prov. 10.2 Money can neither pacifie God nor sill the conscience nor stop the enemies mouth but inflame them rather with an unsatisfiable desire of enjoying all as Rome did the Gaules and Cyprus the Romanes and as the pearles usually cast out with the flood Sextus Rufus and gathered at the ebbe drew Caesars affection for the conquest of Brittaine Sueton. but the whole land shall be devoured by the fire of his jealousie The sins of Gods people are not onely disobediences but treacheries because of the covenant God is thereby provoked to jealousie which is cruel as the grave or hard as hell the coales thereof are coales of fire which hath a most vehement flame Cant. 8.6 the wore signifies the consuming flame of God for he shall make even a speedy riddance of all them that
Prophetarum ora sunt Dei os Chrysost as Ezra 5.1 being sent and set awork by God whose alone it is to make meet Ministers of either Testament 2 Cor. 3.5 to send gift and blesse them Jer. 23.21 by Haggai the Prophet Heb. by the hand of Haggai that is by his means and Ministery See the Note on Mal. 1.1 Haggai signifieth merry and pleasant Festivus laetus as at a solemn feast which name of his excellently suiteth both with the time of his prophecy viz. after the return from captivity see Psal 126.1 2. and also with the matter whereof he treats and whereto he drives Christ the Desire of all nations Wilt thou be merry at any time saith Seneca think on Caesar canst thou be sad and he be in health How much more cause have wee to be to be merry in the Lord Christ Let us keep the feast with all solemnity let us keep holy-day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sith Christ our Passeover is sacrificed for us 1 Cor. 5.7 8. Let this swallow up all our discontents and crown the calender of our lives with continuall festivals Let the ransomed of the Lord return and come to Zion with songs and everlasting joy upon their heads c. Esay 35.10 The Septuagint ascribe certain of the Psalmes to Haggai and Zachary in the titles they prefix though some think that the Hallelujah-Psalmes as they are called because they begin and end with Hallelujah or Praise ye Lord were sung by the Jews returning out of Babylon those two Prophets beginning the tune or giving the verse as they call it And hereunto the Prophet Jeremy might have an eye chap. 31.12 Therefore they shall come and sing in the height of Zion and shall flow together to the goodnesse of the Lord c. unto Zerubbabel the sonne of Shealtiel Philo saith he was also called Barachias He is called Shesbazzar Ezra 1.8 others Phadaias out of 1 Chron. 3.17 His name Zerubbabel signifieth either Born in Babel or Far from confusion A Prince of all men should observe order keep the peace By the Lawes of England a Noble-man cannot be bound to the peace because it is supposed that the peace is alwayes bound to him and that of his own accord he will be carefull to keep others in good order But what a regnum Cyclopicum was at Rome in Nero's dayes Quando poterat quisque eâ quam cuperet potiri Dio in vit Neron negare licebat nemini Tum servus cum Domina praesente Domino suo gladiator cum virgine nobili inspectante patre rem habuit c. Blessed be God for better times Governour of Judah Or Duke Captain Provinciall President The many-headed Multitude hath need of a Guide who may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peaceable and prudent Lib. 1. de leg saith Plato to keep and care for the well-fare of his subjects Such an one was Zerubbabel Aug. epist 179 Nobilis genere nobilior sanctitate Noble by birth but more noble by his piety drained from the dregs and sifted from the brannes of the baser sort of people In loc M. Pemble In the seventeenth year of his age he led back part of the people from Babylon to Jerusalem where he continued Governour for the space of fifty eight years saith Grynaeus Those that make Darius in the Text to be Darius Nothus must needs allow him a much longer life and government which God say they granteth to some because hee hath something to bee done by them The Revolution of States may here also be remarked This people was first governed by Judges or Captains then by Kings and now by Captains again So the Principality of Edom as it began with Dukes and rose to Kings so it returned to Dukes again after the death of Hadad in Moses his time 1 Chron. 1.51 Gen 36.43 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adeo nihil est in vita firmum aut stabile So uncertain are all things and to Joshuah the sonne of Josedech A brand pluckt out of the fire Zech. 3.2 and therefore the fitter for such a preferment Bernard ut in alto positus non altum sapiat David came not to the kingdom till his soul was even as a weaned childe Psal 131.2 Queen Elizabeth swam to her crown thorow a sea of sorrows Matthias King of Hungary was taken from the prison to the throne But to the businesse Joshuah the High-priest was a type of Christ in regard Turk hisi 1. Of his name which signifieth a Saviour 2. Of his Office of High-priesthood 3. Of his partner-agency with Zerubbabel in reducing the people home to their own countrey The Lord Christ Acts 3.15 Heb. 4. 7. is both our Prince of life and our mercifull and faithfull High-priest ever living to make request for us the high-priest saying Zerubbabel and Jeboshuah were the Chieftains of the people and though not themselves in fault or at least nothing so much for they were both very religious yet they were not so forward and forth-putting as they should have been in so excellent a work Howsoever if the task be not done the Task-masters are beaten Exod. 5.14 It is the misery of those that are trusted with authority that their inferiours faults are beaten upon their backs If the people gather Manna on the Lords sabbath Moses and Aaron shall hear How long refuse ye to keep my commandements Calvin in loc Exod. 16.28 It is Mr. Calvins opinion that Haggai therefore addressed himself to these two principall persons to the end that they might joyne their forces with him in reprehending and exciting the people to the Lords work When the word and the sword go together there is great likelihood of much good to be done Upon the sword of Charles the Great was written Vtriusque tabulae custos And Queen Elizabeth riding progresse once is Suffolk M. Leighs treat of Divin ep Ded. said that now she saw the reason why that County was so well governed for she observed that all the Justices coming to meet her had every one his Minister next to his body Verse 2. Thus speaketh the Lord of Hosts saying This title is oft used in these three last prophecies eighteen severall times in that eighth of Zachary because being to build they had many enemies therefore had need of all encouragement And Hierom in his Prologue â—oteth it as an act of great courage in Haggai and Zachary that against the Edict of King Artaxerxes or Cambyses and the oppositions of Sanballat and other potent Adversaries they should stir up the people to build the Temple and as an act of heroicall faith in the Prince priest and people to set upon the work and finish it Not by might nor by power but by the spirit the Lord of Hosts Zach. 4.6 See more of this title in the Note on Mal. 3.17 Doct. 1. this people say Words then have their weight neither are mens tongues their
from a blind understanding and carnall affection The Church in its infancy was inticed with shewes and shadowes but now God requires a reasonable service he calls for spirit and truth Verse 4. Yet now be strong O Zerubbabel c. Here he exhorteth all ranks first to good Affection Be strong or of a good courage Secondly to good Action Work or Be doing for affection without action is like Rachel beautifull but barren Charach unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valeo Sept. vertunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be strong so as to prevaile and carry on the service all discouragements notwithstanding Those that will serve God in the maintenance of good causes must be couragious and resolute 1 Cor. 16.13 For otherwise they shall never be able to withstand the opposition that will be made either from carnall reason within or the World and Devill without for want of this spirituall mettle this supernaturall strength this spirit of power of love and of a sound mind 2 Tim. 4.7 opposed to the spirit of feare that cowardly passion that unmans us and expectorateth and exposeth us to sundry both sins and snares when he that trusteth in the Lord shall be safe Prov. 29.25 Here then that we faulter not budge not betray not the cause of God nor come under his heavie displeasure who equally hateth the timerous and the treacherous let us 1. Be armed with true faith for Fides famem non formidat faith quelleth and killeth distrustfull feare 2. Get the heart fraught with the true feare of God for as one fire so one feare drives out another Mat. 10.28 1 Pet. 3.13 14. 1. Get and keep a clearing chearing conscience for that feareth no colours as we see in St. Paul Athanasius Luther Latimer and other holy Martyrs and Confessours 4. Think on Gods presence as here Be strong and be doing for I am with you Though David walk thorough the vale of the shadow of death that is of death in its most hideous and horrid representations he will not feare For why thou art with me saith He Psal 23.3 4. Dogs and other creatures will fight stoutly in their Masters presence 5. Consider your high and heavenly calling and say Et Turnum fugieutem haec terra videbit Virg. Shall such a man as I fly c Either change thy name or be valiant saith Alexander to a souldier of his that was of his own name but a coward Lastly look up as St. Steven did to the recompence of reward steale a look from glory as Moses Heb. 11.26 help your selves over the difficulty of suffering together with Christ by considering the happinesse of raigning together Thus be of good courage or deale couragiously and God shall be with the good 2 Chro. 19. vlt. as Iehosaphat told his Judges when to go their circuit and work Good affections must end in good actions else they are scarce sound but much to be suspected Num. 23.10 Ruth 1. Good wishes and no more may be found in hels mouth Num. 23. Orphah had good affections but they came to nothing God must be entreated to fix our quick-silver to ballast our lightnesse to work in us both to will and to doe that it may be said of us as of those Corinthians that as there was in them a readinesse to will so there followed the performance also 2 Cor. 8.12 Desire and Zeal are set together 2 Cor. 7.11 desire after the sincere milk and grouth in grace 1 Pet. 2.2 John Baptists hearers so desired after heaven that they offered violence to it Mat. 11. True affections are the breathings of a broken heart Acts 2.37 Rom. 7.23 But the desires of the slothful kill him Prov. 21.25 Virtutem exoptat contabescitque relictâ Good affections are ill bestowed upon the sluggard sith they boyl not up to the full heat and height of resolution for God or Pers at least of execution of his will The sailes of a ship are not ordained that shee should lie alwaies at rode but launch out into the deep God likes not qualmy Christians good by fits as Saul seemed to be when Davids innocency triumphed in his conscience or as Ephraim whose duties were dough-baked and whose goodnesse was as the morning-dew c. Be ye stedfast and unmoveable 1 Cor. 15. 〈◊〉 always abounding in the work of the Lord. Stick not at any part of it difficulty doth but whet on Heroick Spirits as a boule that runs down hill is not slugged but quickened by a rub in the way If this be to be vile I le be yet more vile 1 Sam. 6.22 who art thou O great mountain Before Zerubbabel thou shalt become a plain Zach. 4.7 And hee said unto me My grace is sufficient for thee for my strength is made perfect in weaknesse 2 Cor. 12.9 For I am with you saith the Lord of hosts By a twofold presence 1. Of help and assistance 2. Of love and acceptance Of the first see chap. 1. verse 13. with the note there The second seems here intended The Jews were poore yet God assureth them they had his love So had the Church of Smyrna Rev. 2.9 I know thy poverty but that 's nothing thou art rich rich in reversion rich in bils and bonds yea rich in possession or All is theirs they hold all in capite they have 1. plenty 2. propriety in things of greatest price for they have God All-sufficient for their portion for their protection I am with you saith he and that 's enough that 's able to counterpoise any defect whatsoever as we see in David often but especially at the sack of Ziklag where when he had lost all and his life also was in suspence the Text saith he comforted or encouraged himselfe in the Lord his God 1 Sam. 30.6 whereas Saul in like case goes first to the witch and then to the swords point A godly man if any occasion of discontent befals him retires himselfe into his counting-house and there tells over his spiritual treasure he runs to his cordials he reviews his white stone his new name better then that of sonnes and of daughters Isay 56.5 Rev. 2.17 he hath meat to eat that the world knoweth not of the stranger meddleth not with his joy Virtus lecythos habet in malis Tua praeseutia Domine Laurentio ipsam craticulam dulcem fecit saith a Father Thy presence O Lord made the very gridiron sweet to the martyr Laurence It made the fiery furnace a gallery of pleasure to the three worthies the lions den an house of defence to Daniel the whales belly a lodging-chamber to Jonas Egypt an harbour a sanctuary to the child Jesus c. He goes with his into the fire and water as a tender father goeth with his child to the Surgeon Neverthelesse saith David I am continually with thee thou hast holden me by my right hand Thou shalt guide me with thy counsel and afterwards receive me to glory Again I am with you that
among the princes of Judah Mat. 2.6 because Christ was born there The tribe of Nepthali is first reckoned of those by Rachels side because at Capernaum in this tribe Christ inhabited Rev. 7.6 in which respect also this town is said to be lifted up to beaven Mat. Gen. 42.4 11.2 3. Benjamin is called the beloved of the Lord Gods darling as their father Ben amin was old Jacobs because God dwelt between his shoulders sc in his Temple built upon those two mountaines Moriath and Zion Deut. 33.12 The glory of that first Temple was that the Majesty of God appeared in it covering it self in a cloud The glory of this later house was greater because therein the same divine Majesty appeared not covered with a cloud but really incarnated For the Word was made flesh and dwelt amongst us and we beheld his glory the glory as of the only begotten of the Father full of grace and truth Ioh. 1.14 In this flesh of ours and under this second Temple Christ not only uttered oracles did miracles and finished the great work of our redemption but also laid the foundation of the Christian Church Jam. 1. For the Law that perfect Law of liberty the Gospell came out of Zion and the word of the Lord from Jerusalem to all the ends of the earth Esay 2.3 Psal 110.1 From hence it was that the Lord of glory whom the blind Jewes had crucified sent out his Apostles those messengers of the churches and the glory of Christ as they are called 2 Cor 8.23 to gather together unto him those desirable ones his elect verse 7. See the Note there whom he calleth the glory Esa 46.13 the house of his glory Esay 60.7 a crown of glory Esay 62.3 the throne of glory Ier. 4â— 21 the ornament of God Ezek 7.20 the beauty of his ornament ib. and that set in majesty ib. a royall diadem in the hand of Jehovah Esay 62.3 and in this place will I give peace Even the Prince of peace and with him all things also Rom. 8.32 pacem Pectoris Temporis Peace of countrey and of conscionce this later especially seemeth here to be meant For the former viz. outward Peace was not long enjoyed by these Jewes and their second Temple was often spoyled by the enemies Ioh. 14. and at length burnt and overturned But the Peace of God that passeth all understanding is that Legacy which the world can neither give nor take from Gods people And of this inward Peace the Septuagint according to the Roman edition taketh the Text and so doth Ambrose Haec est pax suâ—er pacem saith He. Christ as he was brought from heaven with that song of Peace Luk 2.14 Onearth peace good will toward men which is the same with that salutation of St. Paul who learned it belike of those Angels Grace be to you and Peace so he returned up againe with that farewell of peace Ioh. 14.27 and left to the world the doctrine of peace the gospell of peace Eph. 2.17 whose Authour is the God of peace 1 Cor. 14.33 whose Ministers are ministers of peace Rom. 10.15 whose followers are the children of peace Luk 10.6 whose unity is in the bond of peace Eph. 4.3 whose duty is the study of peace Rom. 12.18 and whose end is to enter into peace to rest in their beds their soules resting in heaven their bodyes in the grave till the joyfull resurrection even every one walking in his uprightnesse Esay 57.2 Psal 37.33 Verse 10. In the four and twentieth day of the ninth month in the second yeer of Darius This diligence of the Prophets in noting and noticing the precise time of Gods hand upon them Scultet Annal. should teach us to do the like See the Note on chap. 1. ver 1. Melch. Adam in vit Bugenhà g The churches in Switzerland kept that day yearely as an holiday whereon the Reformation began amongst them Bugenhagius kept a feast every yeer on that day of the month wherein he and some other Divines had finished the Dutch Bible and called it The feast of the Translation of the Bible Philipp Pareus in vita Dau. Parei The University of Heidelberg kept an Evangelicall Iubilee three whole dayes together Anno Dom. 1617. in the Calends of November in the remembrance of the renowned Reformation of religion begun by Luther a just hundred yeers before Hereby Gods name shall be sanctified our faith strengthened and our good affection both evidenced and excited By the time here described it appeareth that they had now been three moneths building and the Prophet meane-while had given them great incouragement thereunto But forasmuch as he found that they stuck in the bark as they say rested in the work done thought they should therefore win upon God because they built him a Temple the Prophet gives them to understand that there is more required of them then a Temple viz. that therein they worship the Lord purely and holily in spirit and in truth that their divine worships bee right both quoad fontem quoad finem for principle and end of intention for else they impure all that they touch and are no whit better but a great deal the worse for all their performances This the Prophet teacheth them in the two following oracles propounded by way of demand to the Priests How apt are men to lose themselves in a wildernesse of duties To dig for pearls in their own dunghils to think to oblige God to themselves by their good works to spin a threed of their own to climbe up to heaven by to rest in their own righteousnesse to save themselves by riding on horses Hos 14.3 The Prophets designe is here to beat them off from such fond conceits telling them that the person must be accepted ere the service can bee regarded as Abels To the pure all things are pure but unto them that are defiled and unbeleeving is nothing pure but even their mind and conscience is defiled Tit. 1.15 saith the Apostle Calvin upon this Text saith no more and yet Cor. a Lapide is very angry with him for saying so much Aug. de vera innocent c. 56. There is in Peter Lumbard this golden sentence eited out of August inc The whole life of unbeleevers is sinne neither is any thing good without the cheifest good This sentence Ambrose Rybera a Poprsh Postiller censureth for harsh and cruell But doth not God here say the same thing Crudelis est illa sententia Certain it is that good actions from bad men displease as a man may speak good words but we cannot hear because of his stinking breath The facrifice of the wicked is abomination to the Lord Prov. 15.8 Charity is nothing unlesse it flow out of a pure heart and of a good conscience and of faith unfained 1 Tim. 1.5 Verse 11. Ask now the Priest concerning the Law For who should know the law better then the Priests And who so fit to
as not to see God in that they suffered They had learned that out of Psal 78.47 48. Psal 29.3 c. Tully indeed thought that God minds not mildew or hail c. Nee si uredo aut grando quippiam nocuit id Iovi animadvert endum fuit neque enim in regnis reges omnia minima curant c. As kings take not notice of smaller businesses in their kingdoms saith He so neither doth God of these ordinary occurrences But the Jewes for the generality had learned better things And the Apostle tells those Heathens too Acts 14. that God had not left himself without witnesse amongst them in that he did good and gave rain from bâ—aven and fruitfull seasons c. â—Cicero himself likewise another time could say Curiosus est plenus negotii Deus God taketh care of all and is full of businesse And oh that this truth were as fruitfully improved as it is generally acknowledged Oh that men would turn at Gods reproof his recall reproofs his vocall rods Mic. 6.9 and not put him to his old complaint Why should ye be smitten any more Esay 1.5 ye revolt more and more This we may wish but God alone can effect For till he please to thrust his holy hand into mens bosomes and pull off the fore-skin of their hearts Afflictions those hammers of his do but beat cold iron Salvian See Ier. 2.30 31. and 6.29 30. Lev. 26.41 Plectimur à Deo nec flectimur tamen corripimur sed non corrigimur We are put to pain but to no prosit Jer. 12.13 as Abaz that stiffe stigmatick 2 Chron. 28.23 and Ahaziah who sent a third Captain to surprize the Prophet 2 King 1. after two before consumed with fire from heaven as if he would despitefully spit in the face of God and wrestle a fall with the Almighty Verse 18. Consider now from this day and upward And see how punctually the time of benediction answereth to the time of your conversion so that you no sooner begin to build but I begin to blesse It is said of the men of Issachar that they were in great account with David because they had understanding of the times 1 Chron. 12.32 It is certainly a point of spirituall prudence to consider the times and to compare things past with present and future Time is the wisest of all things Laert. lib. 1 said Thales the best counsellour said Plutarch Truth is the daughter of Time In Pericles saith Another Philosopher See the Note on verse 15. Verse 19. Is the seed yet in the barne Hierom rendreth it In germine In the sprouting or spirting as they call it and so farre enough from the harvest and yet further if yet in the barn and not put into the ground Neverthesse for your diligence in building Gods house I assure you in the word of truth that you shall have a very great increase a plentifull harvest From this day will I blesse you And it is the blessing of God that maketh rich as is to be seen in the examples of the Patriarchs Abraham Isaac Iacob Others whose godlinesse was their gain whose piety was profitable to all things as having the promises of both lives 1 Tim. 4.8 Now all that are of faith are blessed with faithfull Abraham Gal. 3.9 are heirs of the world with him Rom. 4.13 and so have right to all things in Christ the heir of all things 1 Cor. 3.22 Heb. 1.2 though these things on earth be detained from them for present by those men of Gods hand Psal 17.14 as Canaan was from Israel by the cursed Amorites till their sinnes were full Gen. 14. yet they shall shortly have power over the Nations and which is better Christ will give them the morning-starre that is himself Rev. 2.26 28 and with himself a Cornucopia of spirituall blessings Ephes 1.3 The Lord that made heaven and earth will blesse them out of Zion that is with better blessings then heaven or earth afforded We read not here of any other blessings but increase of corn wine oil c. because this people was wholly almost affixed to earthly things 1 Cor. 2. The Prophet could not speak wisdom among those that were perfect But better things were implied and assured to the godly as appearâ—th by the ensuing Oracle Verse 20. And again the word of the Lord Again the same day Twice-aday-preaching is no new practise then This Prophet did it so did our Saviour Acts Mon. fâ—l 940. Mat. 13.1 So did Chrysostome as appeareth by his Note on 1 Thes 5.17 So did Luther which because one Nicholas White commended in him he was accused of heresie in the raign of Hen. 8. It is not so long since it was held here practicall Puritanisme The late Arch-prelate being sued unto by a Noble-man to preferre a Chaplain of his whom he commended for an able Divine Socraâ— and a twice-aday-preacher turned away in a great heat saying The more fool he Verse 21. Speak to Zerubbabel governour of Judah Governours are sure to meet with many difficulties and discouragements high-seats are never but uneasie and had need therefore of singular consolation that they may hold on their course like the Sun in the firmament and shew themselves to be of an undaunted resolution We may well say to Governours as that Propheticall Simeon spoke to the pillars which he whipped before the earth-quake Stand fast for yee shall be shaken I will shake the heavens and the earth sc by abrogating and abolishing both Jewish Ceremonies and Heathenish superstitions Heb. 12.27 As also by Nationall commotions and translations of Monarchies The Greeks shall break the power of the Persians the Romans of the Greeks the Goths and other barbarous nations of the Romans But especially by casting the devil out of the heaven of mens hearts Luke 10.18 those strong-holds wherein he had entrenched himself Mat. 24.7 2 Cor. 10.4 5. that the ransomed of the Lord may receive a kingdome which cannot bee moved Heb. 12.28 and partake of those new heavens and new earth wherein dwelleth righteousnesse 2 Pet. 3.13 even that world to come as these dayes of the Gospel are called Heb. 2.5 See the Note above on vers 6.7 Verse 22. And I will overthrow the throne of kingdomes sc by pouring contempt upon Princes and causing them to wander in the wildernesse where there is no way Psal 107.40 as he dealt with Darius the last Persian Monarch by putting down the mighty from their seat and exalting them of low degree Luke 1.52 as hee dealt with Bajazet the great Turk and Tamerlan the Scythian shepherd by changing the â—imes and the seasons removing kings and setting up others in their stead Dan. 2.21 All this God will do and all that follows in the Text viz. destroy the strength of kingdoms overthrow the charets and their riders c. rather then his Church shall be unhelped or his kingdome of grace hindered Our help is in
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
then with any thing that befell himself It is said of Melanâ—thon that the miseries of the Church made him almost neglect the death of his dearest children and put him upon many prayers and tears which Idem in vita Melanch like musick upon the water made a most melodious noise in the ears of God When Luther in a certain Epistle checked him and chod him for his exceeding great care of the Churches welfare calling him pertinacissimam curarum hirudinem c. he meekly replied Si nihil curarem nihil orarem If I should not care so I should not pray so God seemeth sometimes to have lost his mercy as here How long wilt thou be unmercifull to Jerusalem and then we must find it for him He seems to have forgot his people we must remind him He seems to sleep delay we must waken quicken him with How long Lord Thou shalt arise and have mercy upon Zion for the time to favour her yea the set time is come saith Daniel Psal 102.13 14 who is probably held to be the Pen man of that excellent Psal 102. Confer Dan. 9.2 and he speaks it with as much confidence as if he had been in Gods blessed bosom the while This also he spake not now by a spirit of prophecy or speciall revelation but by way of argumentation or necessary demonstration For thy servants take pleasure in her stones and favour the dust thereof They pity her and melt over her therefore thou Lord much more sith all their tendernesse is but a spark of thy flame a drop of thine Ocean against which thou hast had indignation these threescore and ten yeers There is much ado among Interpreters about Jeremies 70 and Zacharies 70 whether one and the same or different one from another That of Scaliger is most unlikely who reckoneth these yeers of the captivity from the first year of Xerxes with his father Darius unto the fourth year of Darius Nothus Lib. 6. de Emend Temp. How much better our countreyman Lydiat whom yet Scaliger so much scorned saying Quis est ille ex ultima Britannia Canis qui Ios Scaligerum audeat allatrare who concludes it to be 70 years from the last destruction of Jerusalem by the Chaldees Lyd. Emend Temp. Anno M. 3485. to this second year of Darius Hystaspes wherein Zachariah prophecyed That of A Lapide upon this Text I cannot passe by Moraliter idipsum dicamus idipsum oremus obsecremus pro Anglia c. Let us say the same pray the same for England Scotland c. that the Angel here doth for Jerusalem How long Lord wilt thou not have mercy upon England where Heresie hath prevailed now these hundred years and upwards The English fugitives beyond-seas write upon their Colledge and Church-doors in great golden letters Jesu Jesu converte Angliam Fiat Fiat Jesu convert England Amen Amen Why yet this is somewhat better then that of Pererius the Jesuite upon Genes 15.16 If any man marvell saith He why England continueth to flourish notwithstanding the over-flow of heresie and cruel persecution of Catholikes just execution of Catholikes he should have said wee answer because their iniquity is not yet full God grant it Ier. 28.6 Sed veniet tandem iniquitat is complementum But the time is not far off and forbearance is no quittance c. Vers 13. And the Lord answered the Angel How should God do otherwise then answer his welbeloved Son with good and comfortable words sith he is all in all with the Father and can do any thing with him Father saith he Joh. 12. I know thou hearest me alwayes Did God hear Abraham for Ismael nay for Sodom Did David hear Ioab interceding for Absolom Acts 12.20 Did Herod hearken to Blastus making request for those of Tyre and Sidon with whom he was highly displeased And shall not God give ear to his Son praying for his people that are as dear to him as the apple of his eye Good and comfortable words he doth surely answer him such as were once those Joh. 12.27 28. when Christ had thus prayed Now is my soul troubled and what shall I say Father save me from this hour but for this cause came I to this hour Father glorifie thy Name Then came there a voice from heaven Bath-chol the Rabbins call it saying I have both glorified it and will glorifie it again So when he shall say in his daily intercession for he ever liveth to make request for us at the right hand of the Majesty on high It irketh me that the whole earth is at rest and my Church at so much unrest Return O Lord Psal 90.13 how long and let it repent thee concerning thy servants Save now I beseech thee O Lord Psal 118.25 O Lord I beseech thee send now prosperity How can God do less then answer as Isa 33.10 Now will I arise now will I be exalted now will I lift up my self Or as in the words next following here which indeed are all along good words and comfortable words I am jealous for Jerusalem c. The Lord shall yet comfort Zion and shall yet chuse Jerusalem Yet for all the sorrow he shall do it Ier. 30.17 and for all that Others called her an outcast saying This is Zion whom no man seketh after and she her self concludeth her dolefull ditty with Thou hast utterly rejected us thou art very wroth against us Lam. 4.22 Verse 14. So the Angell that communed with me See the Note on ver 10. cry thou saying q. d. Comfort ye comfort ye my people saith your God Speake ye comfortably to Jerusalem speake ye to her heart and cry unto her saying that her appointed time is accomplished that her iniquity is pardoned and so the quarrell is ended for she hath received of the Lords hands double for her sins Nothing so much as I have deserved saith she Ezra 9.13 twice so much as she hath deserved saith He. O sweet contradiction O beautifull contention The same Hebrew word signifieth to repent and to comfort 1 Sam. 15.35 Esay 40.1 Gods care is to comfort those that are cast down His command to his Prophet is to cry comfort to the penitent with an extraordiny earnestnesse from the God of all consolation I am jealous for Ierusalem and for Zion with a great jealousie Love is strong as death zeal or jealousie for the same word signifieth both is hard as hell Cant. 8.6 Non amat qui non zelat saith Augustine He loves not that zeales not And Basil venturing himself very farr for his friend and by some blamed for it answered Ego aliter amare non didici I cannot love a man but I must do mine utmost for him When one desired to know what manner of man Basil was it is said there was presented in a dreame to him a pillar of fire with this motto Talis est Basilius Lo such an one is Basil It is certaine that our
have dealt by revenge and have taken vengeance with a deceitfull heart to destroy it for the old hatred Ezek. 25.15 17. and 26.2 Therefore I will execute great vengeances upon them with furious rebukes and they shall know that I am the Lord when I shall laymy vengeance upon them 2 Sam. 13.39 Joab never pleased David better then when he made intercession for banished Absolom for the soule of king David longed to go forth unto Absolom whom yet he had very just cause to be greatly displeased with God in a heat as it were against Israel offereth Moses a great fortune Exod. 32.10 but would have taken it very ill that Mosâ—s should have taken him at his word He is but a little angry with his people and soon repenteth him of the evill But woe be to those that help forward the indignation that deale by Gods afflicted as the Herd of Deer do which when any of the herd is shot the hest push him out of their company Camden It is said of Q. Elisabeth that she hated ho lesse then did Mithridates such as maliciously persecuted vertue forsaken of fortune Think the same of God He weareth his rod to the stumps and then throwes it into the fire He sets his horse-leeches to his people when he findes them sick of a plethory of pride when fulnesse hath bred forgetfulnesse saturity security and suffereth them to suck rill they burst and then treads them under his feet and puts them away as drosse Psal 119.118 119. Verse 16. Psal 42.7 Therefore thus saith the Lord Thus one deep calleth another the lower deep of our misery the higher deep of Gods mercy As Craesus his dumb son burst out into Kill not king Craesus so when enemies are ready to devoure the Church Gods bowels work he can hold no longer but cryes Save my child Handle the yong man gently for my sake See Ier. 31.20 Isa 57.16 I will not contend for ever neither will I be alwayes wroth for the spirit should faile before me c. when the child swoons in the whipping God let falls the rod and falls a kissing it to fetch life into it againe A Physitian in some cases purgeth his patient till nothing be lest almost but skin and bone or blooddeth him ad deliquium animae till he faint and sink but yet his care is still to maintain nature so this heavenly Father and Physitian is carefull to keep up the spirits of his suffering Saints by comforts and cordials as here I am returned to Ierusalem with mercies Miserationibus visceralibus with multitudes of tender mercies that flow from the inwards from the bowels from the bosom and bottom of the heart had that of a Parent nay of a mother toward her child in an extremity as 1 King 3.26 And here observes how fully and sweetly the Angels prayer verse 12. is answered even ad cardinem desiderij Aug. Confes lib. 5. c. 8. God not only grants him according to his own heart but fulfills all his counsell as it is Psal 20.4 Le ts it be to him even as he will nay gives him an enlarged answer presseth upon him as Naaman did upon Gehezi's two talents when he desired but one How long wilt thou not be mercifull to Jerusalem saith He behold I am returned to Jerusalem with many mercies saith God I went away and hid me from it in my anger Hos 5.15 but am come again with many comforts to relieve it As all light is from the Sun and all waters from the sea so is all comfort from God In thy light shall we see light but Thou diddest hide thy face and I was troubled Psal 30.7 as when the Sun is eclipsed all creatures here flag and hang the head there is a drooping in the whole frame or nature and as when the extracting force of the Sun leaves the vapours that are drawn up they fall down again to the earth So sares it with the Church If God withdraw she lyes all amort yea she lieth open to all sorts of evils and enemies for her shadow is departed from her But he cannot be long absent such is his love he will repent for his people when he seeth their power is gone Dent. 32.36 when there is a dignus vindice nodus an extremity fit for divine power to interpose when misery weighs down nothing but mercy turns the scale then at furthest in the very turning and criticall point He will return to Jerusalem with mercies He will return to her not as the winter sun that casts a goodly countenance when it shines but gives little comfort and heat but with a Cornu-copia of all manner of blessings will he come my house shall be built in it saith the Lord of Hosts and a line shall be stretched forth upon Jerusalem that is both Church and State shall flourish God will both do good in his good pleasure unto Sion be will also build the walls of Jerusalem Psal 51.18 but mark that he saith in his good pleasure as here in tender mercies to teachus that all the good we enjoy is merely of mercy it is all of free grace for otherwise there should not be so much as any face of Church or common-wealth as we see in the Jewes at this day a miserable dissected people because Lo-ruhamah Hos 1. such as have not obtained mercy Then Ancestours acknowledged with all thankfulnesse for so undeserved a favour that Except the Lord of Hosts had left unto them a very small remnant Isay 1.9 they should have been as Sodom and like unto Gomorrah Had not the Angels laid hold upon Lots hand and the good Lord been mercifull unto him Gen. 19.16 he also had perished amongst those sinners against their own soules Jehoshua was a brand pluckt out of the fire Zech. 3.2 And when One said to Mr. Bradford the Martyr God hath done much for you since I first knew you and hath wrought wonderously in you to his glory he thus answered Truth it is for He hath dealt favourably with me Act. Mon. 1473. Ezra 9.13 in that he hath not punished me according to my sins but hath suffered me to live that I might seek repentance Thou hast punished us lesse then our iniquities deserve saith Ezra And it is of the Lords mercies that we are not consumed saith the Church because his compassions faile not Lam. 3.22 Verse 17. Cry yet saying Thus saith the Lord of Hosts my cities Here are foure Yets in this one verse and all very gracious ones to break their hard harts and to raise their faith in his promised mercies For it is as if God should say Though I was sore displeased with your Fathers and ye are risen up in their roomes a very rate of rebels so that I have had indignation against you full seventy yeers ver 12. yet I do you to know and by my Propher I proclaime with great earnestness and evidence of truth that I do
yet own you my cities so that ye are not discovenanted and will yet prosper you so that it shall no more be said This is Zion whom no man careth for for you shall have plentifull increase of men Ier. 30.17 cattle and all manner fruits of the earth as chap. 2.4 yea you shall have a fulnesse of all things not only repletive but diffusive not only of abundance but of redundance too your cup shall over flow into the lesser vessels of others my cities through prosperity shall yet be spread abroad Diffundentur dissluent aut effluent You shall have not for necessity only but for lawfull delight and honest affluence and the Lord shall yet comfort Zion sc with spiritnall comforts taking her into his wine-cellar Cant. 2. yea into the wildernesse and there speaking to her heart Hos 2.13 and shall yet chuse Ierusalem That is settle her in the sound assurance of her Election and Adoption whereof those outward blessings are both fruites and pledges Hence David doubts not to conclude his spiritual good estate and hopes of eternall happinesse from his externall enjoyments Psal 23.5 6. Thou preparest a table before me thou anointest mine head my cup runneth over Hence he inferrs Surely goodnesse and mercy shall follow me all the dayes of my life and I shall dwell in the house of the Lord for ever In all that is here said we may see that scripture fully made good Ier. 51.5 Israel hath not been forsaken nor Judah of his God of the Lord of Hosts though their land was filled with sin against the Holy one of Israel And herein God dealt with his people according to hiâ— prerogative and not according to his ordinary course When the cursed Canaanites had fiâ—led their land from corner to corner with their uncloannesies Ezra 9.11 they were devoted to destruction When the Edomites grew insolent and ripe for ruine they were called the border of wickednesse and the people against whom the Lord had indignation for ever Mal. 1.4 See the Note there Verse 18. Then I lift up mine eyes and saw That is I gave good heed to this second vision also which was added purposely for confirmation of the former promises which should be certainly accomplished to the Church notwithstanding her many and mighty enemies Horns they are called for their might and mischievousnes by a metaphor à feris cornupetis from fierce beasts whose strength and wrath lies in their horns or else from warriers who wore iron horns upon their helmets and behold four horns Not the foure Monarchies for the Grecians and Romanes were not yet and this is spoken here for the present comfort of the afflicted Church but the enemeis of Israel from all the four parts of the world fee Psal 107.2 3. for they were surrounded On the North were the Syrians Assytians and Babylonians Ab Aqu lone nihil boni Ier. 4.6 and 6.1 On the East the Ammonites and Moabites On the South the Edomites and Egyptians On the West the Philistines as may be gathered out of Ieremy and Ezekiel Geneva is at this day a small people invironed with enemies French Spanish Savoy Pope and barred out from all aid of neighbours citâ—es and churches yet by the mighty arm of God strangely and strongly upheld and desended This Mr. Beza represented in a most elegant emblem of a city depainted as hanged by a twined threed Melch. Ad. in vit Bez. 227. sustained and maintained by the mighty hand of God alone Would any man take the Churches picture saith Luther then let him paint a a silly poor maid sitting in a wood or wildernesse compassed about with hungry wolves Loc. com de perfec verae Ecclesiae lions bores and beares and with all manner of cruel and hurtfull beasts and in the midst of a great many surious men assaulting her every moment and minute for this is her condition in the world Verse 19 And I said unto the Angel that talked with me What be these Though the vision be dark and mysterious yet the Prophet despaireth not of a right understanding neither doth he waywardly reject it with a Quod non vult intelligi vult negligi But wanting wisdome he asketh it of God as St. Iames also adviseth us to do chap. 1.5 and as David practised Teach me good judgment and knowledge saith He give me understanding and I shall obserue thy law Thus Daniel prayed and had an Angel sent to informe him not once but often in friendly and familiar manner Dan. 9.21 and 10.11 and 11.2 3. So had Ioseph Cornelius Paul c. And although Angels are not so ready now or appear not at least so visibly to tell us the mind of God yet He will not be wanting to his willing servants but in the use of meanes they shall be all taught of God as David was by repayring to the Sanctuary Psal 73.13 and as the Eunuch was by Philip Act. 8. these are the hornes which have scattered Heb. tossed them up in the ayre as furious beasts do with their homes Lud de Dieu in Mat. 22.44 and sorely bruised them Num not modo dispersionem significat quae fit per modum ventilationis sed etiam quae fit per modum alâ—isienis contritionis See Hos 10.14 and 13.16 Verse 20. And the Lord shewed me foure carpenters He that before was called an Angell is here called Jehovah this shewes him to be Christ who is God blessed for ever In respect of his eternall essence he is called the Lord in respect of his office or Mediatourship an Angell foure carpenters Or smiths so many horns so many Artificers to batter and break them God wants not wayes and meanes to help his at a dead lift he knowes how to deliver saith Peter 2 Pet. 2.9 and herein usually he goeth a way by himself Many times he setteth the enemies together by the eares among themselves whilest that I withall escape saith David Psal 141.10 Thus by Nebuchadnezzar as by a mall or bettle he brake the rest of those horrible hornes as at this day the Pope by the Turk and Spaniard by the French and that the Church may have her Halcions N. marvell I slept so soundly seeing Antipater was by and watched said Philip of Macedon We may better say of Antipater our gracious Father and guardian the keeper of his Israel Verse 21. What come these to do he asketh not what they were for by their tooles or weapons he perceived they were Carpenters or smith as some think with iron instruments to breake these iron homes confer 1 King 22.11 He inquireth therefore of their imployment only Futilous and foolish questions should be avoided Tit. 3.9 so that no man did lift up his head Turn head or looke cheerfully as Luke 21.28 but these are come to fray them deterrere saith the Vulgar better deterrere to fright them now that they had pusht Israel to the Lord. to cast out c. Thus Omne sub
his hair so doth the strength and glory of our land consist in the true religion and Gods sincere service which if it should be shaved and deprived of though every shower were a shower of gold saith a Divine every stone in the land a pearl every begger an honourable Senatour every fool as wise as Solomon every weakling as strong as Samson yet our wealth honour strength wisdom and glory are gone and we shall sing a doleful Miserere with Phineas his wife Ichabod The glory of England is gone for Religion is gone Verse 6. Ho ho come forth and flee from the land of the North A proclamation to those in Babylon to make hast home and come away for shame now they had so fair a way made and such free liberty given them to return A man would wonder they should be so backward to a businesse of this nature But they that were born in hell know no other heaven as the proverb is There they had lived a long season in peace and safety in a rich and fat though a forreine Countrey There they were at quiet enjoyed their religion and customs got wealth had favourites at Court and what should they trouble themselves to remove into a Countrey where they were sure to meet with many bitter enemies the Samaritans and others And who can tell whether this Proclamation of King Darius be not a designe to try their affection to their countrey and so to fall upon such as did offer to return thither Thus by casting of perils distrusting of promises and listening to that Improba Siren Desidia Antiqr Lib. 11 Cap. 4. they staid half of them at least behinde whatever Josephus hath falsly storied of 4628000. that returned the contrary whereto see Ezr. 2.64 for I have spread you abroad into the four windes And do now offer to recollect and reduce you to your own countrey See that ye shift not off Me that speak from heaven Heb. 12.25 and 2.3 See that ye neglect not so great salvation How oft is the Lord even fain to smoak us and so force us out of our clayie cottages toward our heavenly home And what ashame is it to us that a Heathen should say Fugiendum est ad clarissimam patriam Plotin apud Ang de C. D lib. 9. Cap. 16 ibi pater ibi omnia We should even flee apace to our own countrey that is above sith there is our Father there is All that heart can wish or need require Verse 7. Deliver thy self O Zion that dwellest with the daughter of Babylon q.d. Is Babylon a fit place for thee to abide in what comfort canst thou take in such lewd company Save thy self from this untoward generation Act. 2.40 Flee out of the midst of Babylon and deliver every man his soul be not cut off in her in iquity for this is the time of the Lords vengeance he will render unto her a recompense Jer 51.6.7 Shortly after this exhortation to the sons of Zion Babylon revolted from the Persians Iustin lib. 1. Herod lib. 3. and was taken and sackt by Darius in the fourth yeer of his reign that is two yeers after this Prophecy was uttered by the help of his friend Zopyrus Two thing should prevail with the people of God to shun the society of the ungodly 1. Infection of sin which is more contagious and catching then the plague Though Lot learned not the evil manners of Sodom yet his daughters did 2. Infliction of punishment Zac. 9.2 Hamath lay so nigh Damascus in places that she fared the worse for her neighbourhood See for both these Rev. 18.4 and say if at any time forced to be in bad company O that I had wings of a dove Psal 55.6 for then would I flee away and be at rest Or if this Oh will not set thee at liberty take up that Wo to expresse thy misery Wo is me that I sojourn in Meshech c. Vers 8. For thus saith the Lord of hosts Sanchez referreth these words to those aforegoing q. d. Deliver thy self c. for so the Lord commandeth But herein he stands alone the current of Interpreters carrying it against him This preface seems prefixed for procuring more authority to the ensuing promise which to the poor Jews might seem incredible If Jehovah speaketh it and he that hath all power in his hand to effect what he speaketh why should any one doubt or despair After this glory i. e. these glimmerings of glory these out goings of grace begun amongst you and by degrees to be finished hath he sent me unto the Nations which spoiled you Or against the Nationâ— for it is a sending in judgement and perhaps against either the Caldeans destroyed by the Persians see the Note on verse 7. Or the Persians afterwards destroyed by the Grecians and by Alexander the Great See Esay 33.1 Now whereas some object that Christ is her said to be sent of his Father and this seems to import an inferiority It is answered First that two equals by mutuall consent may send one another Mission doth not alwayes import inequality Secondly One may be inferiour to another either by nature and so Christ is not or by condition as he is the Mediatour and as he did voluntarily abase himself and so he is Phil. 2.7 For he that toucheth you toucheth the apple of his eye The little man that is in the eye as pupilla of pupa Or the black of the eye God Ishon of Ish It is here called Bath the daughter of the eye because it is as dear to a man as an onely daughter who at first drew light out of darknesse doth by an admirable work draw the light of the body out of the black apple of the eye Philosophers call it the Chrystalline bumour It is the tenderest piece of the tenderest part to expresse the inexpressible tendernesse of Gods love saith Salvian The eye is kept most diligently and strongly guarded by nature with tunicles A man can better beat a thultch on the backs then a touch on the eye Siquis digitum meum mordeat siquis pungat brachium crura siquis etiam duriter vulneret c. saith Calvin here If one bite my finger prick my leg or arm yea slash and wound me I can better bear it then if he thrust his finger in mine eyes Amida sonne of Muleasses king of Tunis cruelly put out his fathers eyes by holding hot burning basons before them Turk hist Robert de Behasme Earl of Shrewesbury Anno 1111. playing with his own childe Speed 473. for a pastime put his thumbe in the boyes eyes and thrust out the balls thereof We use to say Oculus fama non patiuntur joâ—os The eye and the good name will endure no jests Let persecutours take heed how they meddle with Gods eyes He is wise in heart and mighty in strength who hath hardened himself against God and prospered Job 94. Some read the text thus He
simple means Spec. Erop yea by casual and crosse means this saith one is that miracle which we are in these times to look for For they shall rejoyce Or But they shall rejoyce or Nay they shall rejoyce nay they shall see viz. that which they despaired of ever seeing and were therefore much cast down about the perfection of the work and its glorious accomplishment And this shall be surely effected by Gods powerful and watchful providence called here those seven eyes of the Lord which run to and fro thorow the whole earth called elsewhere the seven spirits of God Rev. 5.6 and 1.4 and Gods spirit here Verse 6. so guiding and managing all affaires and occurrences that all the rayes and beames of providence issuing from those eyes might be seen to meet in the accomplishment of this as their ultimate ayme and scope See the Note on Chap. 3.9 Verse 11. Then answered I and said unto him No mean measure of understanding would content the prophet but he is still enquiring and incroaching upon the Angel so doth Moses upon God Exod. 33. He had not been long out of the Mount but he is asking God to shew him his glory which when he had seen yet he resteth not satisfied but must have more and yet more So David though deep-learned is ever and anon at it teach me thy statutes Spiritual learning is infused by degrees our hearts are as narrow-mouth'd vessels and God delights oft to hear of us Whither I go thou canst not come now but thou shalt afterwards Then shall ye know if ye follow on to know provided that ye beg and dig Prov. 2.3 4 5 and beat as the foul doth the shell to get out the fish and be discontentedly contented till ye come to see as ye are seen a spe ad speciem c. What are these â—w olives c. And. Verse 12. Joh. 13. Hos 6.3 What be these two olive-branches c. See the Notes on verse 3. and verse 7. Verse 13. Knowest thou not what c. See the Note on ver 5. Vers 14. These are the two anointed ones Heb. sonnes of oyl See the Note on verse 7. that stand by the Lord of the whole earth because by the candlestick and utensils of the Temple and Type of the Church which is at Christs right hand Psal 45. as he at his Fathers right hand Rom. 8. He is with all his to the end of the world and it is a part of his joy that we shall be one day where he is This Lord of the whole earth soveraigne over all but takes delight onely in such as Esther like he purifies and perfumes for royall use and these he loveth so affectionately as never any Lord did his subjects Zech. 3.17 He loves the gates of Zion more then all the dwellings of Jacoh Psal 87.2 CHAP. V. Verse 1. THen I turned me and lifted up mine eyes i.e. I prepared me to the receiving of a new vision nothing so comfortable as the former but no lesse necessary that the people by sense of sinne and fear of wrath might be taken off their wicked practises redeem their own sorrows and be accounted worthy to escape all those things that should otherwise come to passe as verse 11. and to stand before the Son of man at that dreadfull day This seemeth to bee the mind of the Holy Ghost Luke 21.36 in these two visions here recorded which while some Interpreters attend not in toto vaticinio neque coelum neque terram attingunt saith Calvin they are utterly out and behold a flying roll Or volume as Psal 40.10 or scroll of paper or parchment usually rolled up like the web upon the pin mi convolvuntur nostrae Mappae Geographicae as our Mappes are rolled up saith A Lapide and as in the publike Library at Oxford the Book or Roll of Esther an Hebrew Manuscript is at this day to bee seen D. Prid. Orat. 4. Amem Antibarb lib. 3. Volans velocissimum astionâ—s incursum significat Chrysost but here flying Not onely because spread wide open as Rabshakeh's letter 2 King 19.14 and as that Book of the Prophet Esaias Luke 4.17 but also as fleeting along swiftly like a bird ready to seiz on her prey Nemo scelus gerit in Pectore qui non idem Nemesin in tergo The Heathens thens named Nemesis their Goddesse of Revenge to take punishment of offend ours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because no man can possibly escape her They tell us also that their Jupiter writeth down all the sinnes of all men in a book or scroll made of a goatspelt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very word whereby Aquila and Theodotion two Greek Translatours do render the Hebrew of this Text. See Dan 7.18 Rev. 20.12 Symmachus turnes it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Chapter or Abstract of a larger Book full of sinnes and Woes and yet it is of an unheard of hugenesse verse 2. and of very sad contents like that book of Ezechiel chap. 2.9 10. lamentation and mourning and woe or the first leaf of Bishop Babingtons book which he turned over every morning all black to inmind him of hell and Gods judgements due unto him for his sinnes Vers 2. What seest thou q. d. Mark it well and let thine eye affect thine heart let these things be oculis commissa fidelibus I see a flying book See the Note on verse 1. Some read it A double book according to the Chaldaick signification of the word as containing double that is manifold menaces and punishments of sinne But the Chaldee Paraphrast Septuagint and others render it flying as hasting and hovering over the heads of wicked persons the length thereof is twenty cubits c. Ten yards long and five broad Neither let men say that words are but wind as they did Jer. 5.13 For 1. Even wind when gotten into the bowels of the earth may cause an earth-quake as when into the bowels of the body an heart-quake 2. God threateneth those scoffers verse 14. that he will make that word which they tearmed wind to become fire and themselves fuel to feed it And as fire flyeth upon fuell fully dried Nah. 1.10 and consumeth it in an instant so Gods flying roll will lick up the evil-doers no otherwise then the fire from heaven after it had consumed the sacrifice the wood the stones and the dust licked up also the water that was in the trench 1 King 18.38 The threatnings of Gods Law the same with this Roll are as Erasmus saith of Ezek. 3.18 fulmina non verba lightbolts rather then words or if words yet they are as One saith Verba non legenda sed vivenda Words not to be read onely but lived at least not to be read as men do the old stories of forraigne warres wherein they are nothing concerned but as threatening themselves in every threat cursing themselves in every curse c. nor as
had collected an elected Church 1 Epist 5.13 and thence he writeth his Epistle to the sojourning Jews scattered thorow those Eastern parts chap. 1.10 from whence also those kings of the East Rev. 16.12 the converted Jews as some expound it are expected And who can tell whether this land of Shinar be not the same with that land of Sinim Esay 49.12 Confer Esay 11.16 Zach. 10.11 Or by the land of Shinar here may be meant exilium totius orbis their generall rejection by all nations the whole world being to them a Shinar that is a land of excussion and it shall be established c. This denoteth the diuturnity or perpetuity of their punishment CHAP. VI. Verse 1. ANd I turned and lift up mine eyes i. e. I passed on to another vision and 1 lifted up the eyes of my mind higher to heaven saith Hierom to receive a further revelation from God And whereas he saith I turned he declareth that God from on every side giveth his Church clear testimonies of his care of her so that she will give heed unto them and lift up her eyes there came four chariots out i.e. four squadrons of Angels Gods Warriours and Ministers of his manifold decrees which are here set forth by the name of brazen mountains 2 King 2.11 2 King 6.17 So Hab. 3.8 See chap. 1.8 with the Note Chariots the Angels are called in many places but especially Psal 68.17 The chariots of God in the Hebrew it is chariot in the singular to note the joynt service of all the Angels are twenty thousand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even thousands of Angels of chearfull ones so the Septuagint of such as serve the Lord readily and freely with joy and tranquillity and so do quiet his spirit Deut. 33.26 God rideth upon the heavens for Isra els help i.e. upon the Angels Heb. as it is said here vorse 8 give him full satisfaction The Lord is among them as in Sinai in the holy place that is the Angels by their swiftnesse and warlike prowesse make Sion the Church as dreadfull to all her enemies did not one of them so to Sennacherib as those Angels made Sinai at the delivery of the Law which was given in fire Deut. 33.2 The word rendred Angels in the above-cited Psal 68.17 and so the Chaldee plainly expresseth it is by some who derive it of Shaan to sharpen referred to chariots to note a kinde of chariots armed with sharp hooks used in warres as many humane Writers record And so it maketh something to the confirmation of this Interpretation Statius Macrob. Vegetius concerning Angels rather then the four Monarchies But the Angel himself is our best Interpreter verse 5. where being asked by Zachary what these chariots were he answereth These are the four spirits of the heavens which go sorth from standing before the Lord of all the earth a plain Periphrasis of the Angels chap. 1.10 See the Note there from between two mountains tanquam è carceribus as designed by Gods all disposing providence and power and ready prest at his appointment and pleasure to run their race do their office execute Gods judgements which are both unsearchable and inevitable and this the Poets hammer'd at in their ineluctabile Fatum as they called it Gods decrees lie hid under mountains of brasse as it were till they come to execution they run as a river under ground till they break out and shew themselves When he hath once signified his will then we understand it which before lay hid from us that is when these chariots come out from between the mountains of brasse when the event declareth what was the immutable decrce of God Hence the Psalmist Thy right cousnesse is like the great mountains thy judgements are a great deep this for the decree And for the execution Thou preservest man and beast Psal 36.6 but by such means and in such manner as to thee seemeth best It is our part to say Amen to his Amen and to put our Fâ—at and Placet to his The will of the Lord be done said those primitive Christians Act. 21.14 Here am I send me Esay 6.8 Verse 2. In the first chariot were red horses c. These severall colours seem to set forth the diverse ministrations of the Angels deputed to severall employments The black colour betokeneth sorrowfull occurrences and revolutions The white joyfull The red bloody The grisled sundry and mixt matters partly joyfull and partly sorrowfull But I easily subscribe to Him that said We must be content to be ignorant of the full meaning of this vision Tanta est profunditas Christianarum literarum saith Austin so great is the depth of divine learning that there is no fathoming of it Prophecy is pictured like a Matrone with her eyes covered for the difficulty For which cause Paulinus Nolanus would never be drawn to write Commentaries and Psellus in Theodoret asketh pardon for expounding the Canticles of Solomon Verse 4. What are these my Lord Difficulty doth but whet desire in Heroick spirites the harder the vision the more earnest was the Prophets inquisition he was restlesse till better resolved and therefore applieth himself again to his Angel Tutour rather then Tutelar whom for honour sake he calleth My Lord. See the Note on chap. 4.5 and take notice of the truth of Saint Peters Assertion concerning the Prophetick scrutiny 1 Pet. 1.11 with greatest sagacity and sedulity Verse 5. These are the four spirits of the heavens Angels are spirits Heb. 1.7 14. and spirits of heaven Mat. 24.36 Gal. 1.8 resembling their Creatour as children do their Father both in their substance which is incorporeall Hence they are called sons of God Job 1.6 and 38.7 and in their excellent properties Life and Immortality Blessednesse and Glory a part whereof is their just Lordship and command over inferiour creatures For like as ministring spirits they stand before the Lord of the whole earth who sends them out at his pleasure to serve his providence so they have as his Agents and Instruments no small stroke in the ordering and managing of naturall and civill affairs as may be seen in the first of Ezechiel The wheels that is the events of things have eyes that is something that might shew the reason of their turnings if we could see it And they are stirred but as the living creatures that is the Angels stirred them And both the wheels and living creatures were acted and guided by Gods spirit as the principall and supream Cause of all the Lord of the whole earth as he is here called that stand before c. As waiting his commands and ready to runne on his errand Mat. 18 10. Dan. 7.10 Jacob at Bethel saw them 1. ascending sc to contemplate and praise God and to minister to him 2. descending sc to execute Gods will upon men for mercy or for judgement Psal 103.20 For which purpose Ezekiel tells us that they have four faces to look every way when as
and a month it appeareth that Preachers were rare and that sermons they had but seldome Neither was it otherwise here in England at the first reiormation for to many churches for want of Preachers Readers were sent Whence one of the Martyrs wished that every able Minister might have ten Congregations committed to his charge 〈◊〉 Cant. 180. till further provision could be made the word of the Lord came unto Zachariah The Lord is said to come to Balaam Abimelech Laban c. But he never concredited his word to these prosane persons as he did to the holy Prophets of whom it is said as here The word of the Lord came unto them in the fourth day of the ninth month which answereth to our November why the precise time of the prophesies is set down See the Note on Hag. 1.1 Verse 2. When they had sent They who Not the Prâ—nces of Persia that were now proselyted as the vainglorious Jewes and after them Heymo and Hugo would have it for the honour of their nation Nor the Samarinans as some in Theodoret held as seeming to Judaize in part to joyne Jewish ceremonies with heathenish rites But either the Iewes yet â—emayning in Babylon as Calvin conceiveth blaming them 〈◊〉 their sloth 〈…〉 commenthing them for 〈…〉 they 〈…〉 vice Of else the whole body or 〈…〉 lastâ—â—â—ome particulâ— man not named 〈…〉 I 〈◊〉 in the fifth moneth 〈…〉 Enallage the singular 〈…〉 name of the whole 〈…〉 unto the house of God Not to 〈…〉 from Bethel as the 〈…〉 likely But to the house of God 〈…〉 to the 〈…〉 nigh finished and that 〈…〉 queâ—tion here 〈◊〉 Sherezer and Regemmeleeh and their men that is their 〈…〉 were men of rank and fashion as it was fit they should be in 〈…〉 polyment And here the Sepâ—uagim by their correct translating of the 〈…〉 have caused a strange coyle among those that strive to defend them 〈…〉 they translated against their will and theresore what can we expect from them but slippery doing It is most sure that the translation of theirs which we now have is full of errours and that they pervert diverse clear propâ—esit 〈…〉 Jesus Christ and have occasioned many mistakes being themselves mnay times grossly mistaken as here unlesse they did it wilfully Some 〈…〉 men think that the Septuagint that we have now is not theirs It was burnt 〈…〉 as some hold in the library of Alexandria or as others by 〈…〉 when he burnt Serapion to pray before the Lord Heb. to intreat the face of the Lord 〈…〉 prayers and sacrifices in the most solemne sort The Hebrew properly 〈…〉 Lord with prayers to set upon him â—ith utmost 〈…〉 untill he yeeld to urge him as they did the Prophet 2 〈…〉 17. 〈◊〉 he be ashamed to deny till we put â—m to the bsush or leave a blot in his 〈◊〉 as she Luke 18.5 unlesse we mâ—â—â—revaile This must be done especially when we are to converse with Proâ—nets about soule-businesses cases of conscience c. Verse 3. And to speak unto the Pâ—â—â— whose office is to 〈…〉 knowledgeâ— and present it too to teach Jacob God judgement and to 〈…〉 before him Deut. 33.10 to selfoyle Mae 〈…〉 9. to bring 〈…〉 8.22 to speake as the Oracles of God 1. Pet. 〈…〉 sand can skill of Iob 33.23 and to the Prophets who were extrâ—ordinarily raised up some ames by Gods â—â— assist the Priests in teaching the people and to shame them for their back wardnesse to such businesses See the Note on ver 1. should I weep that is fast which was ever with 〈…〉 17. and affliction of the soule which indeed is 〈…〉 Levit. 16.31 and 23.37 the which it is but as a brainelesse heâ—â—â— or a life 〈…〉 humble day saith One without an humble 〈…〉 but an high provocation like Zimri 〈◊〉 when 〈◊〉 Congregation were weeping before the door of the Tabernaclâ— in the fifth moneth wherein the Temple was consumed to 〈…〉 In a sad remembrance whereof the Jewes 〈…〉 day of 〈…〉 for a solemne fast every yeer till now separating my self Heb. Nazarâ—â—â—â— my self that is abridging my self of meates drinks and delights Hence a fasting day is called a day of restraint Iâ—el 2.15 Tsom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence it hath its name both in Hebrew and Greek Hence â—â—â— it is spoken of as a foule fault Esay 58.3 Beheld in the day of your fast 〈…〉 The Popish fast is a meer mock fastâ—â— for they separate themsel◠〈…〉 kind of meates only it is not a to tall abstinence And here in 〈…〉 of Turk Hist 777. the very Turks who upon their fasting-dayes will â—â—â— so much 〈…〉 or wash their moâ—ths with water all the day long before 〈…〉 in the sky and then they-make all the cheer and joy they can 〈…〉 as the At ick Daines in their Thesmophoria a feast of Ceres prepare 〈…〉 fasting but after that laid the reines in the neck and ran riot as I have done these so many yeers Seventy at least But they seem to reckon up upon so many as was scarce to be told and that therefore God was deep in their debt Is it not time now to give over sith the Temple wa almost reedified This was the great case 〈◊〉 ded by these Questionists Hereunto an answer is made by the Prophet 〈◊〉 two following chapters and this answer is partly Reprehensory Chap. 7. partly Consolatory Chap. 8. The Sun of righteousnesse loves not to set in a cloud Verse 4. Then came the word of the Lord of Hosts This is oft prefaced for amhority's Take and to procure andience and reverence The Lord God hath Spoken who can but be affected See that ye despise not him that speaketh from heaven The Angel Mat. 28.7 useth no other argument to assureâ— the women of the truth of what he had told them but this Lo I have told you Verse 5. Speak unto all the people of the land Not to the Embassadours onely as the cause is common so let the answer be publike for they were all too well conceited of their external services bodily exercises and made much adoe about a trifle a practise of their own devising neglecting the weightier matters of the law judgment mercy and faith Mat. 23.23 and to the priests Who themselves were to seek belike And having been the authours and observers of these customs were backward to abolish them as those that rested in them without true repentance faith and new obedience when ye fasted and mourned in the fifth and seventh moneth sc For the slaughter of Gedaliah and the sad consequence thereof 2 Kings 25.22 and Jer. 41.1 even those seventy yeers wherein ye have lost full sevenscore fasts and were not a button the better for them because they fasted rather to get off their chaines then their sins they rested in their fasts in the work done neither regarding how nor why they should fast Now God weighes mens actions by their aymes And with him though a good
and the ceremonious observation 〈…〉 wherein ye placed so much holinesse abolished 〈…〉 on the duties of Piety and 〈…〉 your selves and though of a good 〈…〉 an evil 〈…〉 much adoe about them with neglect or the one thing necessary And now learn and 〈…〉 the love of the truth that ye may he saved 2 Thes 2.10 to speak the 〈◊〉 love Eph. 4.15 to do the truth 1 John 1.6 〈…〉 lest your lives give 〈…〉 the lie So will God say Surely they are my people children 〈◊〉 will not 〈…〉 will be your Saviour Esay 63.8 So shal there 〈…〉 your 〈◊〉 Should we have peace upon any tearms peace without truth it world be 〈…〉 short 〈◊〉 between the Egyptian plagues Peace we may 〈…〉 yea peace we may have to buy turth but we may not give truth to 〈…〉 He purchaseth peace at too dear a rate that payes his integrity to get 〈…〉 it be passible Rom. 12. Esay 32. as much in you lies have peace with all menâ— But if you 〈…〉 but with loss of truth and ship-wrack of conscience let it go And 〈◊〉 long the 〈◊〉 righteousnesse shall be peace God wil make thine enemies to be at peace with thee The Historian tells us that Numa's Temple of 〈◊〉 had this inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Temple of faith and peace But Faith frist and then Peace Keep in with God that he be not a terrour to thee as Ieremie prayes and then seek peace with men and ensue it 1 Pet 3.10.11 as ever thou desirest long life and good dayes cheerful feasts as here in the text called good dayes Esth 8.17 as ever thou hopest to have the Calender of thy life crowned with many festivals Verse 20. It shall yet come to passe that there shall come people The Prophet cannot shut up with the former Corollary but further comforts the Jews with a promise of the conversion and conflux of the Gentiles to the Church yea Christs people shall be willing in the lay of his power Psal 110.3 they are like the Isles that wait for his law Esay â— 8 Esay 66.20 Mar. 12. they are set upon 't to come for an offering to the Lord upon horses in chariols and in litters to make any shist rather then not come in litters rather then not at all The kingdom of heaven shall suffer violence and the violent take it by force Verse 21. 〈…〉 of one city shall go to another Not onely come upon them when they light on them and they have a fit opportunity but they shall go on purpose one city to another to gain them to Christ Propriissimum opus viventis est generare sibi simile saith the Philosopher It is the most proper work of every living creature to 〈◊〉 his own kinde The Divine saith the same Grace is communicative charity 〈◊〉 churl Birds when they come to a full heap of corn will chirp and call in for their fellows let us go speedily As so many heavenly Cherubims winged creatures as the doves to their windows with wearinesse of flight as counting him happiest that 's first there Many amongst us fall publikely and shamefully in want of care to come time enough to God 〈◊〉 It will be long enough ere such men beg Davids office of 〈…〉 of his 〈◊〉 for the door-keeper of Gods of house was to be first in and last outâ— but these clean contrary Mr. Fox speaking of out godly Ancestours at the beginning of the Reformation here To see saith he their travels earnest seekings burning zeal readings watchings sweet assemblies resort of one neighbour to another for conference and mutual confirmation 〈◊〉 and 〈◊〉 7â—6 may make us now in these our dayes of free profession to blush for shame to pray before the Lord To see his face in Zion to partake of his ordinances what gadding is these by Popish pilgrims to Hull Loretto c. Sic videmus in Italia 〈…〉 ac se invicent coheort ari ad visitandam 〈…〉 .i. e. So we see whole towns and villages 〈…〉 and to call one upon another to visit the Lady of Loretto and to stuff her Churches with vowed presents and memories though all the thank they have for the same from God is who required these things at your hands 〈…〉 and 〈…〉 to be informed of the right way and 〈…〉 instanted as 〈…〉 I will 〈◊〉 Act. and Mon. 〈…〉 as my old 〈◊〉 will 〈…〉 Go ye 〈…〉 others with duty but themselves would do nothing Mâ—t. 23.4 〈…〉 good souls in the text every of whom was as forward for himself as zealous for another There are that make these to be the words of the well-affected in answer to the former invitaion Let us go speedily say some citizens Agreed say the others I will go also Verse 22. Yea many people and strong nations c. The most populous and potent people subdued by Christ 2 Tim. 1.7 Esay 16.1 not by an army nor by power but by Gods Spirit of power of love and of a sound mind shall send a lamb to the Lord of the whole earth submit to the scepter and lawes of Christs kingdome yeeld the obedience of faith and be proselyted to the Church and to pray before the Lord Heb. to intreat his face which they behold in his Ordinances those visible signes of his presence Popish pilgrims though used hardly and lose much of their estates yet satisfie themselves in this I have that I came for viz. the sight of a dumb Idol What then should not men do or suffer to see God in his Ordinances Verse 23. Ten men shall take hold out of all languages Ten that is many out of all languages therefore not by compact or fraudulent convention for they were farre asunder and of diverse languages nam quisque alijs est barbarus saith Calvine of the nations for God manifested in the flesh was preached unto the Gentiles beleeved on in the world c. 1 Tim. 3.16 shall take hold even take hold as children do on their mothers garments of him that is a Jew who shall not shake them off as bastard Gentiles worthy even the very best of them to have their heads bruised with the serpent as the moderne Jewes say of us Come unto me saith Christ Therefore my brethren dearly beloved and longed for my joy and crown so stand fast in the Lord Phil. 4.1 my dearly beloved saith Paul we will go with you Be of your religion not for fear or any other by-respect as those Persians Esth 8.17 Josephus relates of the Jewes that they were very carefull how they received Proselytes in Solomons time because then their state flourished but out of sound conviction and good affection for we have heard And by hearing tasted 1 Pet. 2.3 that God is with you Of a truth as that plain Corinthian confesseth 1 Cor. 14. â—5 CHAP. IX Verse 1. THE burden i. e. the bitter and burdensome Prophecy See the Note on Mal. 1.1 In the
this it was reinhabited for that bloody Herod that slew the Infants was borne there being sirnamed Ascalonita and at this day it is a strong garison of the Saracens Saladine pulled down the walls of it but our Richard the first set them up again as Adrichomius telleth us out of Gul. Tyrius Verse 6. But a bastard shall dwell at Ashdod Perhaps he meaneth Alexander In descripâ— Tur. sanâ— who was a bastard by his mother Olympia's confession The Greek here hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stranger an alien or one of another generation as the Greeks under Alexander and afterwards the Jews under the Maccabees Whence the Chaldee turnes this Text thus The house of Israel shall dwell in Ashdod and shall be there as strangers which have no father In the Acts we find that the Jewes were scattered up and down Palestina and some found at Azotus or Ashdod chap. 8.40 and I will cut off the pride of the Philistines that is their wealth strength and whatsoever else they gloried in and grew insolent and injurious to the Church Verse 7. And I will take away his blood out of his mouth That is his bloody prey for saith Aben-Ezra these Philistines did according to the salvage custome of those times eat of the flesh and drink of the blood of their slain enemies and I will keep them from devouring my people any more and his abominations Hoc est praedas abominabiles saith Calvin his abominable spoils his bloody robberies and pillages and he that remaineth The small remnant of Jews not yet altogether devoured by these cruell Canniballs the Babylonians Philistines and other enemies even he shall be for our God Though they be but an Hee a small poor company of them yet God will both own them and honour them and he shall be as a governour in Iudah They shall all be Magnifico's little Princes of high rank and dignity even as Governours in Iudab God will honour them in the hearts of all men See chap. 12.8 and Ekron as a Iebusite i. e. either slain or slave and tributary I know this Text is otherwise expounded by Iunius and others but I now like this Interpretation as most proper Verse 8. And I will encamp about mine house Though it be otherwise but ill fenced and fortified yet I will see it safegarded and secured from the inrodes and incursions of enemies who are ranging up and down and not onely robbing but ravishing Psal 10.9 For what was Alexander but an Arch-pirate a strong theef as the Pirate whom he had taken told him to his teeth And whether here be intimated by these words because of him that passeth by and him that returneth something of Alexanders voyages who passed by Judaea into Egypt and to Ammons Oracle with his Army and thence returned to Persia by the same way not hurting the Jewes or something about the many expeditions of the Seleucidae and Lagedae to and fro from Egypt to Syria and back again among which hurly-burly the Jewes State stood fast though sometime a little shaken I dare not say saith a learned Interpreter It may be both those and all other the like dangers are here generally comprized and no oppressour shall passe thorow them any more Chald. No Sultan not the Turkish tyrant Lord of Greece as verse 13. say those that take the text of the Jew glorious state at last Calvin thinkes that by this clause he only expounds what he had figuratively said before Danaeus takes it of violence and oppression among themselves or of wringing and vexing by their own rulers they shall be free from violence both abroad an at home for now have I seen with mine eyes i. e. I have taken good notice of it I have seen I have seen as Exod. 3.7 and mine eye hath affected mine heart I have well observed that the enemy is grown unsufferably insolent and therefore come to rescue and relieve my people The Chaldee hath it thus I have now revealed my power to do them good Ahen-Ezra makes these to be the Prophets words of himself q. d. I have seen all this in a manifest vision But this is frigidum imo insulsum saith Calvin and odd conceit unlesse we refer it with Montanus to the following words and make this the sense which yet I like not so well Behold I see in the spirit with the eyes of my mind the Lord Christ comming and entring with state the city and temple Verse 9. Rejoyce greatly O daughter of Zion Draw all thy waters with joy out of this welspring of salvation Loe here is the summ of all the good news in the world Ier. 31.12 and that which should make the saints everlastingly merry even to shouting and singing in the height of Zion that their king commeth This should swallow up all discontents and make them sing Hosanna in the highest Blessed is he that commeth in the name of the Lord. behold thy King commeth Not Zorobabel or Judas Maccabeus as some Jewes interpret it nor yet Alexander the Great as some others but a greater then he even Messiah the Prince as Christ is stiled Dan. 9.25 who shall cut off the charret c. as it followeth in the next verse yea all the 4 charret or Monarchies as some expound chap. 6. how much more Tyrus Gaza Ekron Damascus c. of which he spake before in this chapter unto thee i. e. meerely for thy behoof and benefit and not for his own Other kings are much for their own profit pleasures pomp c. Christ emptied himself of all his excellencies that we might be filled with his fulnesse he is just and having salvation That he may justifie thee by his righteousnesse and save thee by his merit and spirit The Vulgar rendreth it Iust and a Saviour so doth the Chaldee Salvation properly denotes the negative part of mans happinesse freedome from all evils and enemies but it is usually taken for the positive part also viz. fruition of all good because it is easier to tell from what then unto what we are saved by Jehovah our righteousnesse lowly Or poor afflicted abject See them set together Zeph. 3.12 and Phil. 4.12 I have learned to want and to be abased Poverty rendreth a man contemptible and ridiculous Pauper ubique jacet men go over the hedge where it is lowest the poor are trampled upon and vilipended as Luke 16.30 This thy Son he scorned to call him brother because he was poor Now Christ became poor to make us rich 2 Cor. 8. Rom. 2.7 a worm and no man nullificamâ—n populi as Tertullian phraseth it that we might be advanced to glory and honour and immortality Neither was he more low and mean in his estate then lowly and meek in mind as farr from pride and statelinesse as as his state was from Pomp and magnificence riding upon an asse A poor silly beast used by the meaner sort of people yea upon a colt the foale of an asse Heb. asses
which he not onely casteth but thrusteth into the bottom of the sea whence it cannot be boyed up This Angel might well be Luther with his Book de captivitate Babylonica confer Jer. 51.63 whom God strangely preserved from the rage of Rome and Hell like as he did from that deadly danger by the fall of a stone whereof Mr. Fox writeth thus Acts Mon. Upon a time saith He when Luther was sitting in a certain place upon a stool studying a great stone there was in the Vault over his head where he sate which being staid miraculously so long as he was sitting assoon as hee was up immediately fell upon the place where he sat able to have crusht him in pieces if it had light upon him But no malice of man or devil could antedate his end a minute whilest his Master had work for him to do as the two witnesses could not bee killed till their businesse was dispatched Rev. 11.7 Verse 4. Turk Hist I will smite every horse with astonishment Great is the strength of the horse and the rage of his rider Jehu marched furiously Bajazet the great Turk of his fierce and furious riding was surnamed Gilderun or Lightening But God can make the Egyptians to appear men and not Gods and their horses flesh and not spirit When the Lord shall but stretch out his hand and that 's no hard matter of motion both he that helpeth shall fall and he that is holpen shall fall down and they shall all faile together Esay 31.3 See Psal 76.5 6. Psal 33.17 An horse is a vain thing for safety though a warlike creature full of terrour but safety or victory is of the Lord Pro. 21.31 In nothing be terrified saith the Apostle Philip. 1.28 The Greek word is a metaphor from horses when they tremble and are sore affrighted as it fell out in the Philistines army when the Angels made a bustle among the mulbery-trees 2 Sam. 5.24 in the Syrians army when the Angels likewise made an hurry-noise in the ayre of charrets of horses and of a great host 2 King 7.6 in the army of Sennacherib when at Gods sole rebuke both the charret and horse were cast into a dead sleep Psal 76.6 Lastly in the German wars against Zisca and the Hussites in Bohemia where God smot every horse with astonishment and his rider with madnesse Parei Meduè hist Profan pag. 785. such a panick terrour seized upon the enemies of the truth though they came in with three potent armies at once that they sled before ever they looked the enemy in the face How this Prophesie was litterally fulfilled to the Maccabees see 2 Mac. 10.30 and I will open mine eyes upon the house of Judah who before seemed to wink or to be asleep Now will I awake saith the Lord Now will I arise Isa 33.10 now will I lift up my self for the relief and rescue of my poor people and that because they called them outcasts saying This is Zion whom no man looketh after Ier. 30.17 Verse 5. And the Governours of Judah The Dukes of Chiefetaines meaning the Maccabes who ware not any kingly crown but were only Governours Rulers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commanders in chief such as went before others like as in the Alphabet Aleph is the first letter So Omega nostrorum Mors est Mars Alpha malorum Saith the Poet wittily shall say in their hearts i. e. shall say heartily from the root of the heart and not from the roof of the mouth only Profession of the truth and prayer for so some make this verse to be are not a labour of the lips but a travel of the heart The voice which is made in the mouth is nothing so sweet as that which comes from the depth of the brest As in instrument-musick the deeper and hollower the belly of the Lute or Violl is the pleasanter is the sound the sleeter the more grating and haâ—sh in our eares the inhabitants of Iorusalem shall be my strength Though now there be few found in it yet it shall be much repeopled and fortified so that under God it shall be a fortresse to the whole countrey and the Governour shall so take it to be Or thus there is strength to me and to the inhabitants of Ierusalem in the Lord of Hosts their God Every governour shall say so for his own particular And this seemes to me to be the better reading The Maccabes did so as appeared by their posy whereof before their prayers and their singular successe as appeares by their history and by Josephus Deo confisi nunquà m confusi They that trust in God shall never be confounded Our father 's trusted in thee and they were delivered O trust ye in the Lord for ever for in the Lord Jehovah is everlasting strength Look not down on the rushing and roaring streames lest ye grow giddy but look up to the heavens from whence comes your help and fasten by faith on Gods power and promises Faith unseined breeds hope unfaileable such as never miscarrieth O trust in him at all times ye people c. Psal 62. for with God is wisdome and strength Iob. 12.13 Plutarch saith of the Scythians that they have neither wine nor musick but they have Gods Say that the Saints have neither power nor pollicy as their enemies yet they have all in God who is more then all Verse 6. In that day will I make the governours c. This is the third similitude whereof the scripture is full according to that I will open my mouth in parables c. These are of excellent use to adorn and explain and yet they are evermore inferiour to the matter in hand They are borrowed from things well known and easy to be conceived as here from an harth of fire among wood Now we can all tell how great a matter or wood a little fire kindleth Iam. 3.5 As when Nero for his pleasures sake set Rome on fire among other stately buildings that were quickly burnt down the Circus or race-yard was one being about half a mile in length of an ovall form with rowes of seats one above another capable of at least an hundred and fifty thousand spectatours without uncivil shoulderings As the fire burneth a wood and as the flame setteth the mountains on fire So persecute them with thy tempest and make them afraid with thy storme saith the Church Psal 83.14 15. Thus they pray'd and thus it is here promised and was accordingly performed in those first warrs of the Maccabees as appeareth in the first book of their story Antiq. lib. 12. and in Josephus Diodate and others understand this text of the Apostles and Evangelists who should fill the world with wars and dissentions by preaching the Gospell Luke 12.49 whereby the enemies should be ruinated Hieron Remig. Albert. A Lapide and the church reestablished Obad. 18. thorough the spirit of judgement and of burning Esay 4.4 To which purpose Chrysostome saith
Jews by the leave and help of Iulian to despite the Christians would reedifie their city and Temple Job de Columna in Marihistor but were hindred from heaven Otho the Emperour would make the city of Rome his Imperial seat which was long before pointed and painted out for the Nest of Antichrist but could not effect it The â—esuits would fain heal the Beasts wounded head and reestablish their kingdom of Idolatry But this they must never look for Christ shall raign and all his foes shall be his footstool The Romish Edomites shall come to rume thus saith the Lord They shall build but I will throw down Ruit alto à culmine Roma Babylon the great is fallen is fallen her downfal is sure sore and sudden Versa eris in cineres quasi nunquam Rema suisses said Sibylla of old And there was something surely in that which we have read that when the wars began in Germany Anno 1619. a great brasse image of the Apostle Peter that had Tu es Pet rus c. fairely imbossed upon it standing in Saint Peters Church at Rome there was a great and massie stone fell down upon it and so shattered it to pieces that not a letter of all that sentence whereon Rome founds her claime was left whole so as to be read saving that one piece of that sentence Aedificabo Ecclesiam meam I will build my Church which was left fair and entire Surely when popish mountains and Monasteries shall be desolated and demolished when the Pope who was wont to say that he could never want mony as long as he was able to hold a pen in his hand shall be miserably impoverished Rev. 16.12 and his Euphrates of revenues dryed up the mountain of the Lords house shall be set above all the mountains Ezek. 21.29 and the Lord Christ alone shall reign in glory he shall overturn overturn overturn all Antichristian power and policy he will utterly destroy those crows-nests as Henry the eighth called the religious houses that he pulled down ne iterum ad cohabitandum convolent Sanderus lest those unclean birds should build again they shall build but I will destroy It is the Lord then that both plants and puls up kingdoms nations and peoples that makes and destroyes States publike or private at his pleasure they are all in his hand and done by him and fall not out by any fortune or fatal revolution and vicissitude Dan. 2.21 Luk. 1.52 And they shal call them the border of wickednesse Chiefly for their insulting over the people of God in their affliction Obad. 10. That wicked one the Pope is grossy guilty of this Edomitish inhumanity What feasting and sending of gifts was there when the two witnesses were slain What joy and jollity when the Waldenses those ancient Protestants were worsted in battel What processions and bone-fires at Rome upon the news of the Parisian massacre Thuanus tels us that the Pope caused it to be painted in his Palace and that the Cardinal of Lorrain gave him that brought the first tidings of it to Rome thirty thousand crowns for a reward I do the rather parallel the Edomites and Romists because the Rabbins usually by Edom understand Rome and the Thargum renders O daughter of Edom Lam. 4.21 thus Romi Reshignah O wicked Rome which is answerable to this in the Text The border of wickednesse that is the land of wickednesse haply called the border or limit as the Non ultra of impiety Philip of Macedony assembled all the infamous and wicked persons into a certain city of Thracia and then called it Poneropolis The Preachers travels 106. of imparallel impiety Or else because men shall onely come to the bounds and borders and standing there aloof off as abhorring to go further shall as it were point and say Ah wicked Ah wicked place Terra de diables as the Spaniards call one countrey in America or the Mouth of hel as another place is named Italy is at this day little better a second Sodom M. Ascham Queen Elizabeths Tutor was but seven dayes in Venice but he saw more wickednesse there then he had seen in seven years in London As for Rome that Radix omnium malorum that once faithful city is now become an harlot yea the great harlot Rev. 17. yea the mother of harlots and abominations of the earth verse 5. tota est jam Roma lupanar it is turned into a great brothelhouse the habitation of divels Petrarch and the hold of every foul spirit Rev. 18.2 Bethel is become Bethaven the house of God the border of wickednesse Har hamishcah is become Har-hamaschith the Mount of Unction the mount of Corruption 2 King 23.13 What is the transgression of Iacob Is it not Samaria And what are the high places of Iudah Are they not Ierusalem Micah 1.5 And the people amongst whom the Lord hath indignation The people of Gods wrath Isay 10.6 and of his curse so Idumea is called Isa 34.5 And such a people was Amalck with whom God laid his hand upon his throne and swore that he would have perpetual war for their ill usage of his Israel Exod. 17.16 He charged also his people never to forget them Deut. 25.19 Neither did they Saul was sent to make an utter end of them 1 Sam. 15. And wherein he failed of doing it God stirred up the Simeonites in Hezekiah's dayes to smite the rest of the Amalakites that were escaped 1 Chron. 4.42 43. The like judgement whereunto is befallen the Edomites long since their very name is extinct no memory of them being left in posterity The destiny of Doeg their countreyman is come upon them Psal 52.5 God hath beaten them down for ever he hath taken them away and pluckt them out of their dwelling place and rooted them out of the land of the living Selah It is ill angring the Ancient of dayes His wrath lasts longer then the coals of Juniper Psal 120.4 his judgements are severe and durable as we use to say of winter they never rot in the skie but shall fall if late yet surely yet seasonably He that saith Vengeance is mine I wil repay repayeth oft times when we have forgiven when we have forgotten and calls to reckoning after our discharges as he did Nabal It is dangerous offending any favorite of him who can have as here indignation for ever whose wrath and revenge is as that of the Athenians is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Everlasting whose destructions are perpetual Verse 5. And your eyes shal see The righteous shal see and fear and shall laugh at him and say Lo this is the man c. said David of Doeg the Edomite Psal 52. And the same is here promised by God to his people as a pledge of his love and a special priviledge Others should hisse at Edom and say by way of by-word This is the border of wickedness c. but the saints should make more of it a Bee
God takes no pleasure to pledge the devil or drink the snuffes that he hath left If men reserve the dregs of their dayes for him He will likewise reserve the dregs of his wrath for them He will put them over to the gods whom they had chosen as Judg. 10. and make them to know the worth of his good acceptance by the want of it He that should set before his Prince a dish of meat that had been half-eaten before by hogs or dogs would he not be punished with all severity What then shall become of those that serve God with the devils leavings that sacrifice to themselves as Sejanus did Dio in Tiberio that serve not the Lord Jesus Christ but their own bellies as those Seducers Rom. 16. that say to God Depart from us and to the devil Reigne thou over us that are serious at his work sleighty in Gods c. Verse 9. And now I pray you besecch God Heb. Weary God with your prayers presse him till he be even sick of you improve your uttermost interest in him if at least you have any Pray hard if ye can at least for all men cannot pray wicked men are gagg'd by the devil and their character is They call not upon God They may cant or chatter out a charm when Gods chastening is upon them yea be with childe as it were of a prayer and yet bring forth nothing better then winde Isai 26.16 17 18. In prosperity they may have some few short-winded wishes as Balaam satans spelman had yea they may by strength of wit or memory devise an handsom prayer and seem to set it forth with much life that they may passe for men of parts and gifts But will the hypocrite pray alwayes Iob 27.10 will he persevere in prayer when God seems to cast out his prayers and to multiply his crosses will he not rather curse in that case as Iob's wife and Micah's mother will he not how lagainst heaven as the wolf when hungerbit and as the Parrot when beaten leave imitating man and turn to his own natural harsh voice But say that wicked men do Ioab like run to the horns of Gods altar when in distresse or danger say they roar out a consession when they are upon the rack Hos 6. Psal 78.34 as Pharaoh and call for good prayers say they seek him with their sacrifices as Israel did when he slew them then they sought unto him c. and made their voices to be heard on high as the prisoner at the bar as the hog under the knife as a bull in a net Say they weary out God with their many words as those sacrificing Sodomites Isai 11. those hypocrites in the Gofpel that hoped to be heard for their much babling Mat. 6. yet all this is but the prayer of the flesh for ease and not of the spirit for grace it is but the fruit of sinful self-love to rid themselves of Gods rod or to still the noise of their consciences or out of a vain hope to stop Gods judgements c. And hence it is that they miscarry that they pray to so little purpose as here is hinted and that they are not a button the better for all their long prayers For either God answers them not at all he hath no respect to their sacrifices which was Cains and Sauls unhappinesse The Philistims were upon him and God was departed from him Or else he answers them according to the idols of their hearts bitter answers Or if better it s but as he answered the Israelites importunity for a king for a scourge to them and for quails to choak them Deus saepe dat iratus quod uegat proprtius God often gives that in anger which he denies in mercy If it were otherwise the devil should have received mercy from God when upon his suit he was suffered to enter into the swine Let our chief and constant Petition therefore be in all our our addresses to God that he would be gracious unto us that he would cast a loving aspect upon us that what ever else he denie us corn wine c. yet that he would lift up the light of his countenance upon us This David preferred before his crown and scepter He had a crown of gold but he valued not that in comparison of that other crown Psal 103.4 he crowneth thee with loving kindnesse and tender mercies Hence Saint Paul having himself obtained mercy beginneth and concludeth all his Epistles with wishes of Grace mercy and peace as not knowing what better to wish those whom he wished best unto This was Abrahams prayer for Ismael O that he might live in thy sight that is be joynt-heire of the promise of grace with Isaac God answers Divers Dukes shall come of Ismael but with Isaac as a token of special grace will I make my covenant This was also Iosephs prayer for Benjamin Gen. 43.29 God be gracious unto thee my son This the priests were appointed to pray for as a blessing upon the people Num. 6.24 25. The Lord make his face to shine upon thee and be gracious unto thee And hereunto the Prophet seems to allude in this text q. d. you are the Lords Priests and your office is to preach and pray Deut. 33.10 They shall teach Iacob they shall put incense before thee Shew now what ye can do in a time of necessity Beseech the Lord that he would be gracious unto us This is the main the mother-blessing that comprehends all the rest Every man seekes the face of the Ruler Prov. 29.26 I humbly beseech thee that I may sinde grace in thy sight my Lord O king q. d. that 's better to me then all the land thou hast given me said that crafty Sycophant Ziba 2 Sam. 16.4 How much more is the grace of God to be preferred before all outward blessings whatsoever The Lord that made heaven and earth blesse thee out of Zion Psal 134.3 saith the Psalmist intimating that blessings out of Zion are above all the blessings besides that heaven and earth can yeeld us What is the ayre without light what was Haman the better for all his honours when the king frowned upon him How can a wicked man be happy though wealthy so long as God is his enemy As that father speaks of Ahab he describes him sitting in his ivory palace in the time of the three yeers famine in Samaria he had gold silver and jewels in every place but what good did all that when the heaven was brasse above and the earth iron beneath Cry therefore as those in Zachary Grace Grace unto us pray for our selves and others as David did for Ittai the Gittite mercy and truth be with thee 2 Sam. 15.20 Stir we up our selves to take hold of God and to get of him Gaius-his-prosperity dona throni soul-blessings and such as accompany salvation Jesus Christ when he came into the world brought grace and truth with John 1.17 And
divino instructi diâ—untur sal Terrae c. Episcop Sariâ—b in Coloss that have a healing property in them above all filed phrases and humane expressions assuring us that if any speak not according to this word it because there is no light in them This David knew and therefore By the words of thy lips saith he which I have well disgested and by long practise made my proper language I have kept me from the path of the destroyer and am fully purposed that my mouth shall not transgresse e Psal 17.4 or passe the bounds to wit of Gods holy word which he had set up for a Directory of all his speeches both for matter end and measure So of the godly woman it is said in the Proverbs that the law of grace is upon her tongue f Prov 31.26 that is she was so well versed in the holy Scriptures that she had there-hence gathered and gotten an ability of speaking with profit and power in the things of Gods kingdome 2. Pray for the gift of utterance and beg the prayers of others for you as Paul doth often with greatest earnestnesse of intreaty g Ephes 6 19 Colosl 4.3 and yet hee was a man passing well-spoken and able to deliver himself in as good termes as another but what of that he saw sufficient cause to send to heaven for utterance and boldnesse of speech and to use all the help he could make for that purpose For who hath made mans mouth have not I the Lord h Exod 4.11 There may be such and such preparations in the heart of a man but when all 's done the answer of the tongue is from the Lord i Prov. 16.1 Let a man be as eloquent as Aaron as powerfull in the Scriptures as Apollos as full of matter as Elihu who was ready to burst for want of vent k Job 32.18 19. yet unlesse God open his lips his mouth can never speak to his praise This David came to see and acknowledge upon second thoughts Psal 51. For having promised that his tongue should sing of Gods righteousnesse he retracts as it were and corrects what he had spoken in the next verse Not as one that repented of his promise but as one that had promised more of himself then he was able to performe and therefore subjoyns Lord open thou my lips and then my mouth l Ps 51.14 15 c The reason we speak no better to men is because we speak no oftner to God to teach us to speak as we ought knowing how to answer every man m Colos 4.6 3. Lastly practise much this duty of holy conference run into the company of Gods people that speak the language of Canaan naturally and familiarly and there imitate such as are most expert and best gifted that way Accustome your selves also to speak there as you have occasion right words n Job 6.25 sober words o Acts 26.25 savoury words p Colos 4.6 seasonable words q Prov. 15.23 wholesome words r 2 Tim. 1.13 the words of grace and of wisdome Å¿ 1 Cor. 12.8 the words of eternall life t Joh. 6.68 finally all such words as issue from those inward graces that good treasure as our Saviour calls it of knowledge faith love joy zeal desire forrow for sin c. and advance those main ends Gods glory the salvation of others and our own safety Not barrelling and hoording up our gifts as rich cormorants do their corn nor yet so close and curious of our words as to say no more in company then what may breed applause and admiration of our worth and wisdome as proud self-seekers but as good house-keepers having that honey and milk of good matter under our lips u Cant. 5.15 that we may plentifully pour forth to the feeding of many * Not like a curst cow that will not give down her milk but opening our mouâ—hes for mutuall edification Certainly the gifts of such shall not perish in the use as temporall commodities do u Cant. 5.15 or be the worse for wearing but the better and brighter as the widows oyl or plow mans coulter It is use that makes masteries in any skill and so in this If your tongue shall ever be as the pen of a ready writer x Psal 45.1 inure it much to Christian communication * Let your speech bee with grace that ye may know how to answer c. Colos 4 6. so that by speaking well we learn to speak well It is practise and not precepts so much that makes a good scribe and although a man be at first but a bungler at it yet by use and exercise he will attain to write both fairly and swiftly too after a time So here I conclude this second direction with that of our Saviour Wherefore let every Scribe that is instructed to the kingdome of heaven be like unto a good housholder that bringeth forth out of his treasure as need requires both new and old y Mat. 13 52 Thirdly labour and learn the well-using and wise ordering that ability of discourse and utterance you have attain'd unto A work of no lesse pains then profit hard I confesse but highly concerning all that would give up a comfortable account of the talents they have been entrusted with And here that I may hasten precious and worthy of all acceptation * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1.15 is that counsell of St. Paul Let your speech be alway with grace seasoned with salt that ye may know how to answer every man z Colos 4.6 Non quòd semper loquendum sit est enim tempus tacendi sed quòd curn loquimur semper curandum ut loquamur prout oportet Daven In which text there is not a word but hath its weight not a syllable but its substance First Let your speech saith he be with grace and alway so Not that we must be alway speaking for in the multitude of words wanteth not sinne but hee that refraineth his lips is wise a Prov. 10.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à Luciano Aristoph dicuntur stulti quòd aperto hianteq ore esse plerunque siultitiae sit argumentum Pasor in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To lay on more words upon any businesse though never so good then the matter requires argues impotency of mind excesse of affection or pride in speaking Be not therefore ever speaking for an open mouth is a purgatory to the master but ever when ye do speak let your speech be with grace And so it is 1. When it proceeds from a habit of heavenly-mindednesse from a principle of grace a good treasure within b Mat. 12.35 2. When for manner it is delivered with a grace whiles we do not turn over these discourses lightly and profanely as news or table-talk but with such reverence and affection as may shew we are inwardly touched with the majesty of Gods truth and that
labour of love which ye have shew'd toward his name in that ye have ministred to the saints and do also minister o Heb. 6.10 For the better understanding of which argument it must be premised that there is a double Justice of God one of Equity which is the giving of every man his own as ye all know and another of fidelity according to that of St. Iohn If we confesse our sinns he is faithfull and just to forgive us our sins p 1 Ioh 1.9 Posset alioqui justus esse Deus c. sed quia se verbo suo nobis constrinxit justus censeri non vult nisi ignoscat Calvin in locum And in this sence as it is a righteous thing with God to recompence tribulation to them that trouble you which is the justice of Equity so to you that are troubled rest with us when the Lord Iesus shall come to be glorified in his saints and to be admired in all them that beleeve q 2 Thes 16 7 which is the justice of sidelity for faithfull is he that hath promised who also will do it Take it thus God having made himself our voluntary debter not by receiving any thing from us for who hath given unto him first and he shall be recompensed r Rom. 11 35 not one but by promising all good things unto us what ever unworthinesse be found in us Yet he abides faithfull he cannot deny himself Å¿ 2 Tim. 2.13 nor forget to crown his own graces in us with that life eternall which God that cannot lie promised before the world began t Tit. 1.2 He hath of his own accord smitten a covenant with us of mercy and given us his band for ou security nay his oath nay his seal both the privy seal of his spirit u Eph. 1.13 and the broad seal of the sacraments x Rom 4.11 That by so many immutable things wherein it is impossible that God should lye we might have strong consolation which have our refuge to hold fast the hope that is set before us y Heb. 6.18 Reas 3. Thirdly God is gratious and hountiful as well as righteous and faithfull He is rich in mercy to all that call upon him z Rom. 10.12 or do him any other businesse Doth Icb serve God for nought a Iob 1.9 No nor any man living he is a large paymaster Who is there even among you that would shut the doors for nought neither do ye kindle a fire upon mine altar for nought b Mal. 1 10 David indeed would serve him on free-cost c 2 Sa. 24.24 but di the Lord dye in his debt nay did he not pay him his charges are the Sun went down the same day with usury At another time David had but a purpose to build God an house and God promised thereupon to build him an house for ever d 2 Sa 7.2 16 Again he had but a purpose of confessing his sinns and before he could do it the Lord forgave him the iniquity of his sin e Psal 32.5 The Apostle tells us that a poor servant if in serving his master according to the flesh he do withall serve the Lord Christ doing it heartily as to the Lord and not as to men let him know saith he that of the Lord he shall receive the reward of inheritance f Coloss 4.24 He meets it may be with a hard master that both belly-beats him and back-beats him too gives him very hard work and litle or no wages but Christ will do all Not wages only shall he receive as a servant but inheritance as a son Nay the poor begger that gives but a cup of cold water with desire of doing more if he had wherewithall Verily I say unto you saith our Saviour he shall not lose his reward g Mat. 10 42 Saul when he went to enquire about the Asses had but five-pence in his purse to give the Seer h 1 Sam. 9.8 the Seer after much good cheer gives him the kingdome Such is Gods deaing with us he liberally rewards the small offerings of his weak servants when he perceives them proceed from great love How often doth he send away his poor Oratours as Boaz did Ruth wit their bosome full ofblessings i Ruth 3.15 as David did Mephibosheth with a royal revenew k 2 Sam. 9.7 as Solomon did the Queen of Sheba with what soever heart can wish l 1 King 10.13 or as Caleb did his daughter Achsah m Iudg. 1.15 with upper and nether springs a confluece of spirituall comforts temporall contentments and all of the riches of his grace doth he thus give us all things richly to enjoy n 1 Tim. 6.17 Reas 4. Fourthly God is wondrous tender an chary of his own glory seeking the setting forth thereof mainly and indeed onely in all his works Now the glory of God is no way more advanced and enlarged then by keeping open house as it were giving all best entertainment and incouragement to those that frequent him not forgetting the labour of love that is shewed to his Name For this is it that will draw in much ompany about him and make men very obsequious and observant when they seâ— for certain that there is a reward for the righteous o Psal 58.11 yea stedfast and unmoveable alwayes abounding in the work of the Lord as knowing that their labour is not in vain in the Lord p 1 Cor. 15. ult Praise waiteth for thee O God in Sion and unto thee shall the vow be performed q Psa 65.1 2 3 Sint mecoenates non deerunt Flacce Marones Virgiliumque tibi vel tua rura dabunt Mart. But how comes it about that men are so officious and forwardly as to stand waiting at the posts of the gates of Wisdom with free offer of their best devotions and services It followes there O thou that hearest prayers unto thee shall all flesh come As who should say It is for no marvell though men come thick about thee and thou have followers good store for a little eutreaty serves turne for the obtaining of great suits of all sorts and mercies without measure And it is seldom seen that a good house-keeper wants company ' is pitty he should Fifthly God rewards even wicked men that do his will Reaf 5. though against their own will and beside their own intentions as he did Nebuchadnezzar his involuntary and unwitting servant to whom he gave Egypt in way of wages or military pay for the long labour and hard pains he had taken in the siege of Tyrus r Ezek 29.18 Howbeit he thought not so but imagined to destroy and cut off not a few nations Å¿ Esay 10.7 Likewise those that serve him out of servile respcts and sinfull self-love he rewards out of the abundance of his bounty as Ahab to whom he requited a temporary repentance with a temporall deliverance Nay those
profitably of him the whole week after Our infinite week-day wandrings and wofull trisling out our golden hours in idle and evill thoughts comes much-what from our customary and carnall keeping of Gods holy-day z Esay 58.13 Sixtly exercise your selves in the word of life be swift to hear and 〈◊〉 Gods holy word Search and study the scriptures a Ioh. 5.39 These will 1. free the heart from impure lusts Wherewithal shall a young man one that is in the heat of his passions cleanse his way b Psal 119.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rub off his filth It is a metaphor from glasse which though rub'd never so clean will soon gather dust again Answer is made there by taking heed thereto accrding to thy word 2. It will fill the head with good notions of God and his nature his word and his works c. * Hieronymus de Nepot vit cum assiduâ lectione meditatione diuturnâ pectus suum bibliothecam christi effecisse Cogitationes innumerae sunt uno die cas quis colliget quis corriget quis reprimet quis exprimet Sphinx philos so that no rome shall be left for worse thoughts which else will be stirring For the thoughts of a man are never idle as ye know save when he sleeps nor then many times but are like a mill that turns round uncessantly while it hath water and if it want other grist will grind and grate upon it self Lastly to sett all the former awork add hearty prayer to him that is both the heart-maker and heart-mender too Pray him to make the meditations of our hearts ever acceptable in his sight c Psal 19. and when we are in a good frame to keep it ever in the imagination of the thoughts of our hearts and to prepare our hearts unto himself d 1 Chron. 19.18 as David beggs in the behalf of his people Pray him to open your understandings to sanctify your wills and affections to raise up and ravish your hearts to fix your quicksilver as one speaks that is in meditating upon good things to grant you strength of memory stedfastnesse of imagination staâ—ednesse of minde sharpnesse of conceit soundnesse of judgement and all other necessary gifts and abilities that ye may so meditate upon Gods precepts that withall ye may have respect to his wayes e Psal 119 15 16. SECT XII The Conclusion LOe this is the way walk in it And 's as many as walk after this direction peace shall be on them and mercy and upon the Israel of God f Gal. 6.16 For Do they not erre that devise evill but to them that think upon good things shall be mercy and truth g Prov. 14.28 Mercy and truth be with you h 2 Sam. 15.20 Amen The Righteous mans Recompence OR GODS JEWELS MARKT AND MADE UP FROM MENS MISUSAGES The Text MALACHI 3.17 And they shall be mine saith the Lord of Hosts in that day when I make up my Jewels And I will spare them as a man spareth his own sonne that serveth him CHAP. I. The Text divided GODS gracious acceptation of his people and their holy services hath been hitherto described and discovered Followes now his righteous remuneration and rich respects to their persons which he highly prizeth for They shal be mine saith the Lord of Hosts in that day when I make up my Jewels 2. To their performances which he bountifully rewardeth And I will spare them as a man spareth his own sonne that serveth him Then shall ye return and discern c. The former without forcing points us to these three positions 1. That God is the Lord of Hosts 2. That this Lord of Hosts will have his day to do good to his people and to make them up as his Jewels from the worlds misusages 3. That this people of his shall be gratiously owned and greatly honoured in that day SECT I. That God is Lord of Hosts What these Hosts are why called Hosts what it is to be Lord of Hosts FIrst God is the Lord of Hosts So he is frequently stiled in the old Testament Doct 1 Lord of Sabaoth which is all one in the New thought this more seldome because the old Law was given in fear the new in love as Hugo will have it Now touching this title here and elswhere given to God let us see 1. What these Hosts or Armies are whereof he is Lord. 2. Why they are called his Hosts 3. What it is to be Lord of these Hosts and what honour accrues and is a scribed to God by this Attribute In treating whereof I must intreat my Reader the same that the Oratour did His when he spake of Socrates Vt majus quiddâ—m de â—is quà m quae â—â—ripta sunt suspicarentur Cic. 3. de Oratore Loquimur de Deo non quantum debemus sed quantum possumus Gratian. Imperator and Lucius Crassus that they should imagine some greater matter then here they finde written forasmuch as in speaking of God we speak not what we ought but what wee are able as that Emperour hath well observed in his Epistle to Ambrose First then these Hosts whereof God is said to be Lord Soveraigne are all creatures heaven in earth and under earth 1. In heaven there are 1. Angels which are calâ—ed The Host of heaven 1 King 22.19 An heavenly Army or the multiâ—ude of the heavenly Host Luke 2.13 the armies that are in heaven following the Lord Christ upon white horses c. Rev. 19.13 The Authour to the Hebrews calles them the heavens as some conceive it Chap. 7.26 Not because they were coworkers with God in the creation of the world as the Rabbins will have it Goodw. Child of Light c. 102. for though Angels are called Elohim Psal 8.5 yet it was Jehovah Elohim onely that made all things of nothing Gen 2.4 Esay 45.24 Neither yet because they move the heavens and governe the whole world as the Jews after the Platonists beleeved and thereupon fell into the sinne of Angel worship Ratione pluralis Elohim ex Hebrais aliqui existimant so iarchum Deo Angelos in opere creationis c. Pareus in Gen. 1.1 Hebrai Platonicis imbuti opinionibus Angelos coelorum motores tâ—tiusque mundi gubernatores esse putabant c. Pareus in Heb. 2.5 intruding into those things that they had not seen Colos 2.18 and curiously prying into those secrets whereof there is neither proof nor profit Howbeit that they have under God a main stroke in ordering the course of naturall and civil affairs it may be proved out of Ezekiel Chap. 1. where the beasts are said to stir the wheels as themselves are stirred by the Spirit of God And for the manner of their motion every one of them is said to have four faces that is they can look every way at once and to have calves feet round that is they are apt to go every way and this with the greatest facility that
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
own greater glory to make himself a name in the earth when thus in a moment in the turning of a hand he turns the wheel causing light suddenly and sweetly to spring forth not onely in but out of deepest darknesse All that we have here to do is to leave the labouring Church in Gods everlasting armes Deut. 33.27 〈…〉 agens de 〈…〉 Melch. Adam Jer 8.20 Psal 90.13.14.15 Isai 45.15 as Moses speaketh crying out unto him day and night How long Lord holy and true doest thou not judge and avenge our blood on them that dwel on the earth Lord how long shal the wicked how long shall the wicked triumph How long wilt thou not have mercy on Ierusalem and the cities of Iudah against which thou hast had indignation these threescore yeers Thou shalt arise and have mercy upon Sion for the time to favour her yea the set time is come Psal 102.13 The sight of the rubbish moved affections of prayer hence they knew the set time of help was at hand as when we bid our children ask us any thing it is because that we mean to give it them the harvest is past the summer is ended and we are not saved Return O Lord how long and let it repent thee concerning thy servants O satisfie us early with thy mercy that we may rejoyce and be glad all our dayes make us glad according to the dayes wherein thou hast afflicted us and the yeers wherein we have seen evil c. This was the course that Daniel took in like case when he understood by books the number of the yeers that the set and appointed time was now past he set his face by earnest prayer to seek out that God that hideth himself and so to draw him out of his place to punish the inhabitants of the earth for their cruelty and to plead the cause of his oppressed people Isai 26.21 A time there is set we all now for the fall of Antichrist Roma diu titubans vartis erroribus acta Corruet mundiâ— desinet esse caput Luk. 18.7 9 This cannot be far by all signes and tokens well nigh fulfilled and accomplished And for the elects sake should not those dayes be shortned would they but cry day and night to him that heareth prayers though he bear long with them I tell you that he would avenge them speedily And that he doth it no sooner may we not thank our own dulnesse and slacknesse to ply the the throne of grace with faithful and fervent prayer For when the son of man cometh to destroy that wicked one with the brightnesse of his coming shall he finde faith upon earth 1 Thes 2. such a vigorous and victorious faith as would make Gods remembrancers pray and faint not which is the drift of that parable of the importunate widow to make mention of the Lord and to give him no rest till he establish and make his Jerusalem a praise in the earth Isaiah 62. 6 7 SECT IX Comfort under personal crosses and grievances NExt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas apud Socrat. hist Eccles lib. 3. cap. 14. Isai 26 Heb. 10. Hab. 2 Rev. 22. Psal 37. Hab. 2. Heb. 10.38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A military word from souldiers who recoyle and leave their standing Prov. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11. here 's a word of comfort and encourragement to each particular Christian as touching his personal crosses and encombrances whatsoever Let none faint or shrink under the heaviest burden of their light affliction sith it is but for a moment as Paul hath it for a few dayes onely while you would say what 's this as Jacob computed it Mourning lasteth but till morning saith David for a very little while saith Esay for a smal pittance of time saith the Author to the Hebrews after Habacuc and then he that shal come will come and will not tarry Behold I come quickly saith Christ and my reward is with me But what shall we do in the mean while Feed on faith saith David The just shall live by faith saith Habacuc yea and make a good living of it too For 1. It will rein him in that he shall not run from his colours forsake his captain to seek for help of the God of Ekron to bring it in by the back-door that he shall not make more hast out of his present presures then good speed according to that He that beleeveth maketh not hast he can be content to wait Gods leisure and not to anticipate his time 2. Faith again fetcheth comfort and support as the merchants ship doth treasure from afar it makes a man look thorough the present durance to the furure deliverance which faith saluteth afar off and resteth as confident of the accomplishment of Gods promise by hope as if it were already in hand Faith taketh and individuateth the promise applies and appropiates that to it self He shall deliver thee in six troubles yea in seven there shall no evil touch thee No devoratory evil as Tertullian termeth it shall touch thee tactu qualitativo as Cajetan hath it with a deadly touch Touch thee it may to thy smart but not at all to thy hurt Touch it may thy feet as Jordan did the Priests feet that bore the Arke but sure the proud waters shall not go over thy soule Psal 124.5 Psal 94.13 Ezek. 36.11 For God will give thee rest from the dayes of adversity untill the plt be diged for the wicked Yea I will settle you after your old estates will do better unto you then at your beginnings and ye shall know that I am the Lord. Now all these and the like promises saith takes for present pay counts them sure-hold and so lives upon them and the just by it 3. Faith puts a mans head into heaven gives him to walk with God in affliction sets him as it were into the upper region above all stormes as Henoch who seing and walking with him that is invisible was taken up even before he was taken up Here below are many changes of weather but above with God there is a continuall serenity Now the way of the righteous is on high saith Solomon and as waters abide not on ground that lyes high so neither doth the sense of afflictions lye long on mindes lifted up in heavenly contemplations I will not say but such may be surprized by a common calamity by a deluge of destruction that overspreads the whole land But usually God doth either hide his Jewels then in the golden cabinet of his gracious providence that they shall not be much the worse for it as he did the Israelites in Goshen the disciples in Pella the marked mourners in the hollow of his own hand Or if they be wrapt up in a common condition with others Psal 129 3â—4 yet God will make a manifest difference in that day For either he will give them their lives for a prey Thou hast afflicted me sore saith David
their immortall happinesse 2 Cor. 4. ult yet from glory to glory they shall be transformed and translated till at length they become like the Ancient of dayes It doth noâ— yet appear saith Saint John what wee shall bee hence the world so much mistaketh and misuseth us but we know that when he shall appear we shall bee like him in the quality of our glory though not in an equality 1 Joh. 3.2 For we shall shine as the most radiant Jewels and Jaspers Rev. 21.11 Nay that 's not all we shall shine as the firmament with its glittering furniture Dan. 12.3 nay as the Sun in his strength Mat. 13.43 nay like Christ the Sun of righteousness Col. 3.4 And this 1. In regard of our souls which shall be filled with knowledge wisdome purity as the ayr is with light 1 Cor. 13.11 Moses and Elias appeared in the transsiguration Luke 9.31 and conferred with Christ concerning his death the mystery whereof they understood far better now then when they were in the flesh 2. In regard of our bodies which though now muddy and massy shall then shine as transparent-glasse Rev. 21.11 or clearest chrystall partly from the glory about them and partly from the spirit within them as a lanthorne shines from the candle put into it being clarified from all dregs fashioned like Christs most glorious body the standard in respect of incorruption and immortality beauty and brightnesse grace and favour strength Ecclesia in fine saeculi expectat quod in Christi corpore praemonstratum est Aug. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vbi tu Caius ibi ego Caia 1 Cor. 3.21 22 and nimblenesse majesty and such Angelicall excellency as shall render them rather like heavenly spirits then earthly bodies for the surpassing glory that shall be put upon them Lastly for our totum compositum the whole person together considered Every true Christian is the spouse of the Lamb and so actually invested into his dignity and made partaker of his glory For Vxor fulget radiis mariti it 's a Maxim in the civil law the wife shines with the beams of her husband and whatever he hath she hath all is in common between them so that as Luther saith there is nothing differenceth man and wife but sex onely Think the same to be true in the mysticall marriage betwixt Christ and his people All is yours because you are Christs His treasures riches beauty glory power kingdome all is yours so farre as you are capable For you shall bee next unto Christ Luk. 22.30 yea one with Christ Joh. 17.21 even as He and the Father are one and so above the most glorious Angels for are they not all ministering spirits sent forth to minister to them that shall be heirs of salvation Heb. 1.14 Bucan loc coâ—n p. 76. This according to some the devil and his black guard once bright Angels could not brook or bring their hearts to and therefore fell through envy and malice to the known truth Joh. 8.48 from their first estate and left their own habitation to dwell in darknesse rather then they would endure to honour such a Mordecai as man a clod of clay a bag of wind so poor a thing merely made up of soul and soil of breath and body a puff of wind the one a pile of dust the other nay now since the fall a very mixture and compound of dirt and sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But whether the devil will or no the Church shall be brought unto the king in raiment of needle-work the virgins her companions also shal be brought unto him With gladnesse and rejoycing shall they be brought they shall enter into the kings palace and be set on his right hand a place of dignity and safety in whose presence is fulnesse of joy and at whose right hand there are pleasures for evermore Psal 45.14 15 9. Psal 16. vlt. For quality ther 's joy and gladnesse for quantity a fulnesse of both for certainty at Gods right hand and for perpetuity for evermore SECT VI. It shall be far otherwise with the wicked NOw for Application this in the first place Vse 1 is no good newes to the wicked that persecute Gods people and cast dirt on his Jewels to hear that they shall one day be so dearly acknowledged and highly honoured by the God of heaven For as in a pair of buckets when the one is at well top the other is down at bottom as when David grew stronger and stronger the house of Saul waked weaker and weaker and as Mordecaies rise was Hamans downfal so when God shall make up his Jewels he shall put away the wicked of the earth as drosse and of-scouring and when soever he doth best to his chosen Psal 119.119 then doth he worst of all to reprobates This is so constant a thing with God that could we but go as far back with the feet of our mindes as Gods decrees and then come hand in hand with him again and view all his particular acts of Execution we should soon see that when he is chusing the one he is refusing the other when he is redeeming one he is renouncing another when he is comforting one he is terrifying another when he is converting the one he is hardning the other when he is rewarding one he is revenging another when he is quickning one he is killing another when saving one he is damning another And yet all his works are holy and just and good though he do not alwayes as often he doth give a reason of his proceedings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 33.13 This day of the Lord here mentioned in the text wherein God shall mercifully make up his Jewels as it shall be to them a day of light life liberty prosperity and victory Chap. 4.1 2 3. so shall it be to the wicked a day of blacknesse and darknesse for it shall burn them as an oven and themselves shal be as stubble whereof neither root nor stalk shall be left untou ht but all turned to ashes in the day that I shall do this saith the Lord under the feet of those that fear my name Then shall the sinners in Sion be afraid horrour shall surprize the hypocrites who shall run away with those sad words in their mouths Who amongst us shall dwell with the devouring fire who amongst us shall dwell with everlasting burnings But whither alasse will they run from him that is every where Esay 33.14 If to the creature a horse is a vain thing for help the Egyptians are men and not God their horses flesh and not spirit c. If to the creatour he doth utterly disclaim and disown them for if any have not the spirit of Christ the same is none of his Rom. 8.9 be he whose he will be These indeed shall be mine saith the Lord of Hosts c. such a good man I know and such a godly woman I know but who are ye Then
carried captive by Kederlaomer Whereas else he would make a short work upon the earth Rom. 9.28 If the mourners were once marked and set safe out of harmes way he would soon say to the Angell Ezek 9. Smite and spare not Look what Elisha once said to Jehoram King of Israel the same saith God to all ungodly persons Surely were it not that I regard the presence of Iehoshaphat the good king of Judah 2 King 3.14 I would not look toward thee nor see thee Add hereunto that God not only spareth and blesseth but also graceth and gifteth the wicked with excellent abilities and endowments for his peoples behoof and benefit as Saul with a spirit of government for Israels sake and of prophecy for Davids safety the Egyptians with Jewels for the use of the sanctuary and those that shall hear Depart ye with the power of prophesying and doing miracles for the Churches use and benefit Nay more Prov. 21.18 the wicked shall be a ransome for the righteous and the transgressour for the upright Thus God gave Egypt for Israels ransome Isa 43.3 4. I gave Ethiopia and Seba for thee And why Since thou wast precious in my sight thou hast been honourable and I have loved thee Therefore will I give men for thee and people for thy life Thus is the righteous delivered out of trouble and the wicked comes in his stead Prov. 11.8 SECT IX OH but we see it otherwise often that those you call righteous are not delivered Ob. Sol. And what more sure then sight First sight though the most certain sense may be deceived about its own object if it want a clear middle For example A man beholds a staff part through the clear ayre and part through the dark water and so deems it crooked when indeed it is straight So the purblind world beholding the Christian life thorough the dark middle of prejudice judgeth it miserable and disconsolate not knowing that to the righteous there ariseth light out of darknesse joy out of grief good out of evill comforts out of crosses and those equivalent to deliverances Those mentioned in that little book of Martyrs Heb. 11. though tortured and tympanized yet they would not be delivered that they might obtain a better resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was never merrier with the three children then in the midst of the furnace where the son of God was walking with them Dan. 3. Gen. 28. Iacobs heart was never so light as when his head lay hardest Secondly there is a double deliverance One keeping us from the evill and another keeping us under it that it shall not hold us much lesse hurt us And this later way at least every of Gods Jewels is made up and delivered For though ye have layne among the pots all burnt and swooty yet shall ye be as the wings of a dove covered with silver and her feathers of yellow gold Psal 68.13 Delivered then the righteous are we see though not delivered That they are not here fully freed from trouble they may thank themselves in a great measure For as the subjection of the creature to us depends upon our subjection to God and our peace with men upon our keeping peace with him Iob 5.23 So our subjection to God and peace with him here being only inchoate and imperfect we recover our safety from the creatures and peace with men but in part and unperfectly But look what is wanting therein is recompensed with spirituall peace even here Ioh. 16 â—3 how much more hereafter And say that God suffer his Jewels to be killed all day long and counted as sheep to the slaughter yet precious in the eyes of the Lord is the death of his saints Psal 116.15 Rom. 8. and neither life nor death shall sunder them from Gods love in Christ Jesus So that if they ' scape not his sword without yet they shall ' scape the terrour within which is that that sets an edge upon the sword and makes it enter into the soul The godly man shall be able in the worst times to call his soul to rest with David Psal 116.7 1 Sam. 30.6 Luc. 21. Deut. 20. and to comfort himself in the Lord his God in a common combustion then when others shall be at their wits ends and even mad again for the sight of their eyes and perplexity of their spirits Death he knowes is the worst that can befall him and that ever since it ran through the veins of Christ crucified is so sweetened unto him that he is little or no whit amazed at the fore-going gripes which are but as the throwes of Child-birth by which the soul is borne out of this lothsome body into endlesse felicity Oh therefore the safety and dignity of a true Christian whom very pain easeth whom death reviveth whom dissolution uniteth whom lastly his very corruption preserveth and sin glorifieth As for our full deliverance from all annoyances we grone within our selves and with patience wait for it even the redemption of our bodies Rom. 8.23 24. Pectatum tametsi non bonum tamen in bâ—num Aug. And when that happy day once begins to shine forth then look up if ever for your redemption draweth nigh Luc. 21.28 The Lord Christ will then lift up your heads as Pharaoh did his Butlers take you from the prison to the palace and restore you to your ancient honours and offices loft in Adam as to be Kings Priesty Judges Benchers c. He shall say unto you then as once to Israel Behold I will settle you after your old estates and will do better unto you then at your beginnings and ye shall know that I am the Lord. Ezek. 36.11 This meditation setled David â—â—eedingly Psal 17. where having spoken of the men of this world Psal 17.15 which have their portion here he presently subjoynes As for me I shall behold thy face in righteousnes I shall be satisfied when I awake that is out of the dust of death with thine image This also kept Jobs head above water when else he had been overwhelmed with floods of affliction Job 19.25 26 I know that my Redeemer liveth c. And though after my skin worms destroy this body yet in my flesh I shall see God Daniel 12.1 2. Though things be otherwise darkly delivered yet when the Jews were to lose land and life then plainly the Resurrection is named And Heb. 11.35 we read of some that were tortured not accepting deliverance that they might obtain a better resurrection Joh. 11.24 I know saith Martha that my brother shall rise at the Resurrection at the Consolation saith the Syriack Translator And well he might call it the Consolation to the righteous for these prerogatives and priviledges that shall befall all such in that day SECT X. FIrst a glorious resurrection of their dead bodies by vertue of the mystical Union they have with Christ The bodies of the Saints though
kings as Iosephus relates it He was faithfull in all Gods house as a servant Joh. 8.35 but that was not all For the servant abideth not in the house for ever as the son doth Moreover the kings of the earth take tribute of their servants and subjects but their children go free Mat. 17.26 Behold Gods children are all manumitted by Christ and possessed of a twofold freedome 1. Multò plures sunt gratiae privativae quam positivae Gerson Privative from the dominion and damnation of sin from the rigour and irritation of the law from the captivity and cruelty of the devill from the danger of death and horrour of hell c. This is a priviledge far beyond that of a citizen of Rome which yet might neither be suffered to beg nor be bound with thongs Act. 22.29 Rom. 8. And this is that the Apostle calls the glorious liberty of the sons of God as elsewhere he couples Adoption with glory Rom. 9.4 includes it in glory Rom. 8.30 and puts it for glory Rom. 8.23 Freed Gods children are not I confesse of crosses and corrections for then were they bastards and not sons He scourgeth every son whom he receiveth Joh. 14.18 but he never leaveth them orphans helpelesse comfortlesse In the midst of desertion the sorest kinde of affliction they may nay they must call him Father and ask him blessing Esay 64.7 8 9. and he knowes not how to say them nay coming unto him in that name and under that notion Should a parent see his sick childe pant and look pittifully cry out as once the Shunamites son to his father O my head my head my heart is sick my head is heavy I am weary with paines what shall I do where shall I rest c. He could not turn his back upon him and neglect his moans much lesse could he continue to strike him lifting up his feeble hands for mercy and looking upon him with watery eyes but would rather set himself to seek out and to do him all possible ease and comfort Hic cum triste aliquid staruit fit tristis ipsa Cuique ferè poenam sumere poena fua est Ovid. 2 de Pont eleg 2. To say God hath cast you off because he hath hid his face is a fallacy fetcht out of the Devils Topicks And shall not the God of all mercy and the Father of all consolation pity his poor children that are distressed or diseased and send deliverance Will he not melt over his childe and burn his rod Will he not hold him up with one hand as he did Iacob when he beats him down with the other will he not look through the chinkers to see how we do when he hath shut us up close prisoners will he not deal by us as the mother deals by her little-one makes him beleeve she will cast him away to the puttock or pitch him headlong into the pool when yet she keeps fast hold on him 2. Positive and so he is made a free-denison of Jerusalem that is above and possessed of all the priviledges of that supernall citty See a brief extract of them in that 1 1 Cor. 3.22 23. All things are yours A very large charter All illuminations inspirations gifts and graces of the spirit gifts of Gods ministers and the abler sort of Christians all these are not more their own then yours to use you have title to them and interest in them and may claime them for your own Whether Paul or Apollo or Cephas or the world you are heirs of it together with faithfull Abraham Or life grace to spend it well or death to the wicked a trap-dore to hell Janua vita porta coeli Bern. but to the saints an inlet into eternall happines or things present all occurrences are sanctified to you or things to come heaven waits for you hell hath nothing to do with you Thus all is yours as the Apostle there reiterates it though not in possession unlesse it be in our Head yet in use in right or by way of reduction as we say the worst things are Gods childrens they are heirs of the kingdome saith Iames heads destinated to the diadem Jam. 2.5 Serms non valet exprimere experimento opus est Chrys Lati simus non securi gaudentes in spiritu sancto scd tamen caventes à recidivo Bern. saith Tertullian Their priviledges as sons are fitter to be beleeved then possible to be discoursed And this should make them hold up their heads but not too high and be cheerfull but not withall scornefull CHAP. V. God will pity and pardon his people their wants and weaknesses And I will spare them as a man spareth his own son that serves him HOw graciously God will deal with his dear children in respect of their pious performances is here sweetly set forth by an exquisite simile Shindler Pentag miserebor misericordia commovebor Figuier Clementiâutar Trem. polan. In quo duplex est aemoris ratio c. Figuier De Cartulone filio à patre Machaeo ob contemptum cruci affixo lege Just lib. 18. Heb. 13.18 from the dealing of an indulgent father with his obsequious childe I will spare them saith he nay that 's not full enough I will pardon and pity them I will commiserate and compassionate them as Pharaohs daughter once did the forlorne infant she found among the flags I will use clemency and shew kindnesse unto them And how As a man doth to his own son that serves him In which comfortable expression there is a double declaration saith an Interpreter of Gods fatherly affection as thus We cannot but shew love even to a stranger that observes us As o' tother side we dislike and detest even a son that slights us But a son and a serviceable son what father can chuse but love and like well of And shall God the father of all the father-hoods in heaven and earth shew lesse love to his obedient children that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 willing at least to keep a good conscience and are faithfull in weaknesse though weak in faith No but he will kindly accept of what they are able and remit the rest He will spare them as a man spareth his own son that serves him Than the which I know not what the good Lord could have spoken more effectually for the setting forth of his own fatherly compassion or for the setting of our hearts in sound consolation Take it thus God will surely shew like mercy and mildenesse to his obedient children in Doct their faults and faculties in their wants and weaknesses as the kindest father would do to his dearest son that serves him SECT 1.2.3.4 Reasons from God out of Micah 7.18 19. THis is no new doctrine for besides that the Text is for us in so many words almost the man whose eyes are open hath said it He hath said Num. 23.21 who heard the words of God who saw the visions of the Almighty God
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
Iudah are they not Ierusalem God as he seeth no sinne in his children so he seeth nothing else but sinne in others Their morall vertues are with him but splendida peccata glistering sinnes their civil praises nothing set by Jer. 8.8 Sinne in such is said to be the old man as if sinne were alive and the men dead as if they were totally turn'd and transform'd into sinnes image What marvel then though the Lord be farre from the wicked when he heareth the prayer of the righteous Prov. 15.29 They sacrifice flesh for the sacrifice of mine offerings and eat it but the Lord accepts it not Now even amidst their sacrifices will he remember their iniquity and visit their sinnes Hos 8.13 Where it is remarkable that in scorn He calleth their sacrifices flesh ordinary flesh such as they sell in the shambles See the like Jer. 7.21 And in a like sence Hos 9.4 Their bread for their soul shall not come into the house of the Lord that is the bread for their naturall sustenance The Prophet speaks there of that meat-offering Levit. 2.5 appointed for a spirituall use yet called the bread for their life or livelyhood because God esteemed it no other then common-meat Semblably such now-adayes as come in their sinnes to the Lords Supper they receive the bare elements and because no more a curse with them Obed-Edom was blessed for the Ark the Philistines cursed Panem Domini non panem Dominum wheresoever the Ark came amongst them there came destruction The ordinances if they be not proper to men are deadly God saith of those that frequent them as Solomon said of Adonijah 1 Kin. 1.52 if he will shew himself a worthy man there shall not an hair of him fall to the earth but if wickednesse shall be found in him he shall dye SECT VIII Reproof of such as censure hardly of God NExt here 's ground of just and sharp reproof of sundry such Use 2 as being otherwise very honest and good people are yet herein much to be blamed and censured that they censure so ill of God Luk. 19.21.22 worse of themselves and worst of all others For God first they repute and report him an austere man a strict and severe Lord a hard and rigorous task-master such as reaps where he sowed not gathers where he scattered not exacts more then he affords requires more then they are able to perform Now if they were ungodly an irreligious men that thus quarrelled their Lord as once those murmurers in the wildernesse were that esteemed Gods house a prison-house Num. 14.3 of greater bondage and basenesse then Egypt it self it were the lesse to be wondered at and the better to be born withal For such being out of Christ are yet under the rigor and coaction of the law as it requires perfect obedience and that by their own strength which because it is imposible as now Gal. 5.3 Rom. 6 they die without mercy But for a childe of God that is no longer under the law but under grace that hath Christ formed already in his heart of whose fulnesse he hath received grace for grace that hath the spirit of God for his guide Neh. 8.10 Psal 119.24 2 Cor. 12.9 the joy of God for his strength the word of God for his learned counsel and the grace if God to be sufficient for him sufficient I say to supply that which is wanting to forgive that which is committed to impute Christs righteousnesse to uphold him in his weaknesses to raise and restore him in his lapses and in all to spare him as a man spares his own son that serveth him what reason is there that such a man should complain of a hard master or cry out of an unreasonable task indeed if God would accept of no service but that which is perfect bear with no failings though never so involuntary cast out every such thing as were not cleansed according to the purification of the sanctuary there were no dealing with him no standing before him no encouragement to come a near him in his works and worships If thou Lord shouldest mark iniquities saith the Psalmist O Lord who should stand But there is forgivenesse with thee that thou mayest be feared that is served whic else thou wouldest not And upon this ground let Israel hope in the Lord not run away from him and repine against him as Cain did for that were to add iniquity to their sin as Samuel told the terrified people 1 Sam. 12.20 21 for with the Lord there is mercy the most powerful attractive Rom. 12.1 to those that have not put off humanity whence the cords of kindnesse are called the cords of a man Hos 11.6 not to be drawn to God by them is bestial and with him is plenteous redemption a cornu copia of comfort a horn of salvation enough and enough for us all were we never so many of us He shall redeem Israel from all his iniquities Psal 130.3 4 7 8. Be not ye therefore murmurers against God as some of them also murmured and were destroyed of the destroyer sith those thins were written for our admonition upon whom the ends of the world are come SECT IX Reproof of such saints as censure hardly of themselves and their performances SEcondly such of Gods servants as are here censurable as censure over-hardly of themselves 2 Cor. 10.10.11 as if no children because not obedient in all things as it were meet These are those over much wicked Eccles 7.17 according to some that will needs condemn themselves to die before their time think too vilely of their own persons and performances denie if not belie the work of Gods grace in their hearts not wisely distinguishing betwixt nullity of grace and imperfection weaknesse and utter want of it to their I know nor how great spiritual hurt and hinderance These consider not that the law admits of a dispensation in the gospel that the tenour of the new covenant requires no set measures of grace and that if there be a willing minde God accepts according to that a man hath and not according to that he hath not takes any thing in good worth where there is a desire of doing better and for the rest spares us as a man spares his own son that serves him Away then with that male-contented sowernesse seen in some saints also Gods whinnels you may call them for they are ever crying and puling when they should rather sing at their work and rejoyce in their priviledges this would please their father best as if a man have ever a little cricket among his children that will be merry and make him merry this is the fathers darling Oh blessed are those that dwell in thine house saith David they shall be alwayes praising thee Psal 84.4 And for nothing more surely then for this fatherly and gracious disposition towards thy poor servants that desire to fear thy name Neh. 1. Heb 12.18 are
Hag. 2.3 2. The Authour to the Hebrews bids us study one another and take notice of such things only in our brethren Heb. 10.24 as may whet on love not that engender dislike Pitch upon such things as are amiable and passe by the rest This is love and this is to be like unto God who is love There was nothing good in all Sarahs speech Gen. 18.12 but only this that she calles her husband lord and yet for this God praiseth her setting it as a pearle in a gold-ring to her eternall commendation 1 Pet. 3.6 There was nothing almost but sin in Rahabs entertainment of the spies and in the midwives excuse to the King and yet Rahab is registred among the ancient beleevers and God builded the midwives houses that is Rivet in Exod. gave them children as some interpret it in lieu of their care for preserving the Hebrew children Nay for a patern of ingenuity and candour to us he gives the very devills also their due praising in them what is praise-worthy when he stiles them principalities powers Rulers c. who yet sin against him of malicious wickednes And shall we unchristianly conceal or but dissemble the better parts and practises of our weaker brethren and fasten only upon that they may draw on dislike or disaffection This is with the crow to light upon carrion and prefer it before sweeter food This is with the fly to fasten on the sore Vultures ad male olentia feruntur passing by the sounder places of the body This is with the vultures to hunt after dead carcasses and with swine turn'd into a garden to root in the muck-kill if any such be there not once taking notice of the fruits and sweets Sure it is that if a man should do nothing else but pore upon his own infirmities he would in short space loath and abhorr himself with Iob how much more if God should break up that sink of sin that is in us as in Judas should we never be able to abide the stench thereof 3. Is it not sufficient that the wicked censure us for hypocrites factionists humourists c. watch for our haltings making a man an offendour for a word and turning aside the just for a thing of nought Esay 29.21 barking and blaspheming for every small matter but that we must thus fall out amongst our selves and thus fall foule upon one another Is it not enough that the Pharisees quarrell Christs disciples for not fasting but Iohns disciples must joyne with them Res commiseranda cum pij fratres c. Cartw in loc and be first in the quarrell Mar. 2.18 Mat. 9.14 should'st thou sit and speak against thine own mothers son Psal 50.20 4. Consider lastly the evill that redounds here-hence to our selves For a censorious christian subjects himself to the judgment both of God Mat. 18.34 Scalig de re poet cap. 16. gives this proud and unmannerly censure Gothi belluae Scoti non minus Angli perfidi inflati feri contemptores stolidi amentes inertes inhospitales immanes One comes after and censures him thus His bolt you see is soon shot and so you may happily guesse at the quality of the Archer Iam. 3.4 and men Mat. 7.1 2. Luke 6.38 Good men will suspect such bad men scorn them and all shun them and desire to be rid of them Besides it may be just in God to leave such to themselves and to give them over to the power of the like temptation or worse Gal. 6.1 that they may learne to lend that mercy too ther 's that now they are compell'd to borrow of others SECT XI Exhortation to put our selves into Gods service THirdly this Doctrine may serve for justification and first to those without that are yet to chuse their master let them learne to pitch upon God alone Use 3 and to put themselves as soon as may be into his service sith he looketh upon every servant as a child and useth them accordingly Time was when the kingdome of heaven suffered violence and men throng'd into it when the people were so forward to serve God with the best of their substance that they brought more then enough for the works of the Tabernacle Exod. 36.6 Esay 2.1 When men called upon themselves and one another with Come let us go up to the house of the Lord c. In which voyage they passed from strength to strength Psal 84. went many a dearne mile and many a weary step till they came to see the face of God in Sion And yet how did they see it otherwise then in the dark glass of the ceremonies and not with that evidence of vision and nearnesse of acquaintance that we now see and serve him Time was when the people in Ioshua's dayes were set to serve God And notwith standing he told them Ye cannot serve the Lord Iosh 24.18 for he is a holy God he is a jealous God he will not forgive your transgression nor your sin which was enough in likelihood to have quailed and cooled them yet they resolutely replyed Nay but we will serve the Lord as not knowing how better to prefer themselves or provide for their posterity How is it then that we seek not after his service that we hire not our selves into his house sith his work is so fair his wages so great that we put not our necks under his yoke sith it is so easy that we bear not his burden sith it is so light no more burden to a man then wings are to a bird Esay 56.6 that we love not to be his servants sith he rules with so much love and lenity that we come off no more roundly with his businesse as a free-hearted people Psal 110.2 3 sith he is content to take up with so little But we are ready rather to shift off that little as Ionas did his journey to Niniveh Virtus nolentium nulla est He that does good with an ill will does ill God strains upon no man Exod. 25.2 Exod. 25.2 neither likes he that service that is wrested from us as Pharaoh's or wrung out of us as verjuyce is out of a crab He loves a cheerfull giver and therefore when he calls for an offering he wills that every man give it willingly with his heart And that none may pretend cause to hang off see how low he stoops Content he is to accept of a lamb or two for a sacrifice And if that be too much and a man want means for a lamb let him bring a pair of turtles or two small pigeons and it shall be taken Or if he cannot reach to that a hand-full or two of flower with a corn or two of salt shall suffice Levit. 14.10 21 31 32. An it is often repeated for the encouragement of weak ones Looke what a man is able according to his ability even what his hand is able to reach unto and it shall be accepted Now is not this
motive sufficient to set in and go on to lay the last stone of Gods spirituall building with joy He rules not over his servants with rigour as the Egyptians did over the Israelites he puts them to no drudgery as the Israelites did the Gibeonites but measuring the deed by the desire and the desire by the sincerity he takes all in good part that they do willingly though never so weakly And for what 's wanting in their work he spares them as a man spares his own son that serves him To conclude this first Exhortation He requires no more of us then he gives and gives so much as shall suffice to his acceptation How is it then that we stand here idle all day long and do not lay our bones to work in his Vineyard SECT XII Give God the glory of his fatherly goodnesse NExt we addresse this Exhortation to Gods faithfull children And so this doctrine of his fatherly dealing with such as serve him in sincerity should in-force upon them a threefold duty 1. of thankfulnesse to God 2. of mercy to men 3. comfortable enjoyment of themselves Let God be praised our brethren pittyed and our selves acheared For God first how should we not only justify him from hard suspitions and aspersions of rigour but also glorify him for his singular love to us herein that he is content to take any thing well at our hands that is but done with honest hearts To quicken you hereunto consider 1. that he requires no more of us then he gives 2. gives us to do what he requires 3. makes the best of that little we do and remits the rest First he requires no more then he gives expects not the gain of ten talents where he hath given but five nor of five where he hath bestowed but one but that every man be doing something according to his modell and measure of grace received Cursed be that cozener saith the Prophet that hath in his flock a male and sacrificeth to the Lord a corrupt thing Mal. 1.14 But he is not accursed that brings no better because he hath no better to bring Of a little God is content to take a little as in Jeroboams son in whom there was found a little good and God took him for it and as in the Church of Philadelphia who had but a little strength and yet for that little is highly commended and not blamed for any thing as the rest were Where no gold was to be had goats-hair was as well accepted Revel 3.7 O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Quicquid vis non potes factum Deus reputat Aug. The poor widdow went as farr with her two mites as some other with two millions And those beggars that never were able to deal an almes shall yet hear Come ye blessed c. for ye fed me hungry clothed me naked c. that is ye would have done it if it had laine in your power and to what ye were able ye were not backward Secondly he gives us to do that which he requires to be done which made Austin pray Give Lord what thou commandest and then command what thou wilt I will put my Spirit into you and cause you to walk in my statutes Ezek. 36.27 saith God in the new-covenant Christ will not break the bruised reed Gal 2.9 Joh. 5. Mat. 12.20 21 nor quench the smoaking flax Every man cannot be a strong pillar as James and Cephas or a flaming torch a burning and a shining light in Gods house as John Baptist What though he be but a bruised reed Christ will not break him What though he be but a smoaking week of a candle Christ will not quench him A smoaking week is offensive to the smell and is soon quenched according to that Esay 43.17 they are quenched as tow which is a thing soon done But Christ will not do it tho but he will attemper himself to their infirmity till he hath supplied them with light more full and strength more solid till he hath brought forth judgement to victory that is a smaller measure of grace to full perfection of conquest over whatsoever corruption He will not reject the corn for the chaffe the wine for the dregs the gold for the drosse but purging out all our drosse and taking away all our tinne Esay 1.25 he will correct and cure us of all wants and weaknesses till we come to a perfection of purity Ephes 5.26 to the full measure of a man in Christ Ephes 4.13 Thirdly he makes the best of that little we do when he perceives it to proceed from great love as in Mary that loved much and out of her love anointed Christs head with that precious ointment It is likely that she had no further intent then to shew her love in doing our Saviour that honour usuall at feasts and to refresh his spirits by the sweet scent of that ointment But the Spirit of God directed that fact for a funerall-service and Christ defends her against Judas and the rest that she had done it against the day of his buriall Joh. 12.7 Joh. 12.7 In the same Chapter at his triumphant riding into Jerusalem the children sang the disciples shout Hosanna in the highest the Pharisees fret at both the Lord Christ defends both The children he defendeth from Psal 8.2 Out of the mouth of babes c. the disciples he defendeth from the necessity of their duty wherein had they failed the very stones would cry out Luk. 19.36 40. And yet the Disciples themselves how much lesse the children understood not what they did at that time Indeed when Jesus was glorified then that they had done these things unto him Joh. 12.16 But that whether ignorance or incogitancy was never laid to their charge through Gods fatherly love and indulgence to his whom he spareth as a man spares his own sonne that serves him and is therefore to be praised of them thoroughout all eternity SECT XIII Bear with others weaknesses and forbear harsh censures SEcondly Let Gods Saints be exhorted to look as God doth upon the infirmities of their brethren with a more favourable and forbearing eye not thinking it strength of grace to endure nothing in the weaker sort but bearing with them and beleeving all things straining to a good opinion of them where there is but the least probability to indure it 1 Cor. 13.7 Take not up every evil report you hear of another from a tale-bearer as you do wares from a pedler but frown upon such and be ready to make apology In particular 1. Judge no man by the outward appearance or common-hearsay for so you may beseem to condemn a dear child of God and approve a detestable heretike and incarnate devil St. Pauls companions that were the very glory of Jesus Christ 2 Cor. 8.23 were counted the sweepings of the world and off-scouring of all things The precious sonnes of Sion comparable to fine gold were esteemed as earthen pitchers Lam. 4.2