that our special care should be to give God his due to seek first the kingdome of God and his righteousnesse and then all other things shall seek us Cicero Caetera aut aderunt aut caetera non oberunt But most people are so busied about their own houses their cottaeges of clay the body that Gods house 2 Cor. 5.1 the soul lies wast and neglected the lean kine eat up the fat the strength of the ground is spent in nourishing weeds Earthly mindednesse sucketh the sap of grace from the heart as the Ivy doth from the Oake and maketh it unfruitfull Men are so taken up about the world that they think not on Gods kingdome as the Duke of Alva told the French king Fren. Hist who asked him whether he had observed the late great Eclipse No said he I have so much to doe upon earth that I have no leisure to look toward heaven But is not one thing necessary and all other but by-businesses And have we not in our dayly prayer five petitions for spirituals and but one for temporals Are we not taught to make it our first request that Gods name may be hallowed though our turnes should not be served Is not Esau stigmatized for selling his birth-right for a messe of broth And is not Shemei chronicled for a foole Heb. 12.16 who by seeking after his servants lost his life Pope Sixtus for a mad man that sold his soul to the devil to enjoy the Popedome for seven years what shall it profit a man to win the world and lose his own soul to win Venice and then be hanged at the gates thereof as the Italian proverb hath it Surely such a mans losse will be 1. Mat. 16. Incomparable 2. Irreparable for what shall a man give in exchange of his soul It was no evill counsel that was given to John the third King of Portugal to meditate every day a quarter of an hour on that divine sentence It would be time well spent to ponder as oft and as long together on this Text Is it time for you O ye that are so sharp set upon the world so wholly taken up about your private profits your pleasures and preferments to sit in your ceiled houses as Ahab once did in his ivory Palace or Nebuchadnezzar in his house of the kingdome as he vain-gloriously calleth it Dan. 4.30 and Gods house lie waste and his service neglected to whom we owe our selves 1 Cor. 6.19 our lives Mat. 16.25 our parents children friends means Mat. 19.29 our gifts and abilities 1 Cor. 4.7 our honours and offices Psal 2.10 11 12. all that we are and have How justly may God curse our blessings Job 16.15.16.18 21. 1 Cor. 12.21 as he threateneth these selfe-seeking God-neglecting Jews both here and Mal. 2.2 scatter brimstone upon our houses drp up our roots beneath and above cut off our branches drive us from light into darknesse and chase us out of the world with his terrours Col. 3.2 Phil. 2.21 Surely such are the ceiled dwellings of the wicked and this is the place of him that knoweth not God that inverteth the order appointed of him by coveting not the best guists but an evil covetousnesse Hab. 2.9 by setting his affections not on things above but on things on the earth by seeking their own things every man and not the things of Jesus Christ Verse 5. Now therefore thus saith the Lord of hosts Haggai was but a yong man saith Epiphanius Now therefore lest any one that heard him should despise his youth and slight his doctrine he shews his authority he comes to them cum priviligio he delivers not the conceptions of his own brain but the Word and mind of God For as Chrysostom saith of St. Paul so may we say of all the rest of the pen men of the Holy Scripture Cor Pauli est cor Christi their heart is Christs own heart and their words are to be received reverenced and ruminated not as the words of mortal men but as they are indeed the words of the everliving God 1 Thes 2.13 Greg. in Reg 3 Excellently spake he who called the Scripture Cor animam Dei the heart and soul of God It is every whit of it divinely inspired or breathed by God saith the Apostle and is profitable both for reproof and for instruction in righteousnesse 2 Tim. 3.16 See an instance hereof in this Text together with the Prophets rhetorical artifice in first chiding and now directing them to reprove and not withal to instruct is to snuffe the lamp but not powre in oyle that may feed it consider your wayes Heb. set your hearts upon them diligently recogitate and recognize your evil doings and so shall ye soon find out the cause of your calamity Judge your selves so shall ye not be judged of the Lord accept of the puntshment of your iniquity so iniquity shall not be your ruine your ruth but not your rums Capite consilium ex rebus ipsis velexperiment is Learn at least by the things ye have suffered Let experience the mistrisse of fooles reduce you to a right mind Lay to heart your manifold miseries those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one calleth them Free Schoolmasters curst enough and crabbed but such as whereby God openeth mens ears to discipline and eyes to observation of his works and their own wayes Job 36.8 9 10. according to that of Ezechiel chap. 40.4 Son of man behold with thine eye and hear with thine ears and set thy heart upon all that I shall shew thee c. the senses must be exercised that the heart may be affected with the word and works of God according to that mine cye affecteth my heart Lam. 3.51 and Solomon gat much of his wisedom by observation as appeareth by his Ecclesiastes which some have not unfitly called Solomons Soliloquy It is but little that can be learn'd in this life without due and deep Consideration which is nothing else but an act of the Practical understanding whereby it reflects and staies upon its own intentions and comparing them with the rule it proceeds to lay a command upon the will and Affections to put them in execution Thus David considered his wayes and finding all out of order he turned his feet to Gods testimonies Psal 119.59 And to still Gods enemies Psal 4.4 he bids them commune with their own hearts and be still or make a pause viz. till they have brought their consideration to some good upshot and conclusion For when consideration hath soundly enlightened a mans mind informed his judgement according to that light that candle held to his mind and determined is will according to that judgement it must needs bring forth sound resolutions purposes and practises as it did in the Ninivites Ephraim Ier. 31.19 Iosiah 2 Chron. 34.27 the Prodigal Luke 15. the Church in Hosea chap. 2.6.7 She considered she was crossed and hedg'd in with afflictions and resolveth to return to
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
1 Sam. 7.6 met together at Mizpeth drew water and poured it out before the Lord Page 803 2 Kings 18.4 Hezekiah brake the brazen serpent and called it Nehushtan Page 434 1 Chron. 17.23 24 25. See how David improves Gods promise and works upon it Page 390 1 21.12 And there came a writing to him from Elijah the Prophet Page 392 2 34 28. Thou shalt be gathered to thy grave in peace Page 228 Ezra 2.62 therefore they were as polluted put from the priesthood Page 622 Nehem. 3.16 And to the house of the mighty Page 579 Esth 8.7 Because he laid his hands on the Jews Page 373 Job 13.10 He will surely reprove you if you secretly accept persons Page 645 14.17 Mr transgression is sealed up in a bagge Page 101 38.31 Canst thou bind the sweet influences of Pleiades or loose the bands of Orion Page 253 Psal 5.3 In the morning will I direct my prayer to thee and look up Page 176 7. Title Davids words concerning Cush the Benjamite Page 287 32.4.5 for day and night thy hand was heavy upon me Page 607 36.1 2 3 4. the transgression of the wicked saith within my heart Page 805 806 65.1 2. Praise waiteth for thee O God in Sion unto thee shall the vow be perfor Page 891 68.21 He shall wound the hairy scalp of such an one as goeth on in trespasses Page 870 76.3 there he broke the arrows the shield the sword and the Battle Page 211 12. He cuts off the spirit of Princes Page 513 80.2 3 7. Stir up thy strength and come and save us Page 676 V. 3. Turn us again O God and cause thy face to shine and we shall be saved V. 7. Turn us again O God of hosts and cause thy face to shine and we shall be saved 102.13 14. Thou shalt arise and have mercy on Sion for the set time is come Page 505 V. 14. For thy servants take pleasure in her stones and favour the dust thereof Page 505 116.1 I love the Lord because he hath heard my voyce Page 608 119.56 This had I because I kept thy precepts Page 684 Prov. 5.18 19. Rejoyce with the wife of thy youth let her be as the loving bind Page 652 10.25 As the whirlwind passeth so is the wicked no more Page 393 11.7 When the wicked man dieth his expectation shall perish Page 256 24.25 But to them that rebuke him shall be delight Page 701 Eccles 7.16 17. Be not righteous over-much neither make thy self over-wise Page 705 Ver 17. Be not over-much wicked neither be thou foolish Page 705 12.11 The words of the wise are as goads and nayls Page 816 Cant. 2.14 That art in the clefts of the Rocks in the secret places of the stairs Page 582 4.9 Thou hast ravished my heart my sister and my spouse Page 826 Esaiah 25.11 He shall spread forth his hands as he that swimmeth Page 243 26.16 They poured forth a prayer when thy chastening was upon them Page 110 305. They are but vaine words I have counsell and strength for warre Page 527 54. â—1 I will lay thy stones with fair colours and thy foundation with Saphyrs Page 49 66 1â—.20 And I will set a signe and send to Tharshish Pull and Lud Page 623 Ezek. 16.3 4 5 6. Thy birth and thy nativity is of the land of Canaan c. Page 920 16. â—1 Thou hast slain my children and delivered them to the fire Page 214 29 1â— Every head was made bald and every shoulder was peeled Page 216 37.16 Take thou one stick and write upon it for Judah Page 603 38.17 Art thou he of whom I have spoken in ancient times by my Prophets Page 514 Dan. 2.4 Tell thy servants the Dream and we will shew the interpretation Page 533 3.14 It is true O Shadrach Meshach and Abednego do not ye serve my God Page 99 Hosea 13.1 2. When Ephraim spake trembling he exalted himself Page 928 Matth. 16.18 The gates of hell shall not prevail against it Page 879 21.20 How soon is the sig-tree withered away Page 626 23.35 that upon you may come all the righteous blood shed upon the earth Page 496 24.7 for nation shall rise against nation Page 477 Luk. 1.74 75. that he would deliver us from our enemies that we may serve him Page 945 75. in holinesse and righteousnesse all our lives Page 945 18.2 3. there was in the city a Judge that feared not God nor man Page 218 Acts 3.19 That your sins may be blotted outwhen the times of refreshing come Page 844 Rom. 8.19 Expectation of the creature waiteth for the manifestation of the sons c. Page 889 1 Cor. 3.22 23. All things are yours and ye are Christs and Christ is Gods Page 926 1 12.4 Now there are diversities of gifts but the same spirit Page 209 1 12.31 Covet earnestly the best gifts yet I shew to you a more excellent way Page 428 2 5.14 For the love of Christ constrainethus Page 893 Phil. 4.6 Be carefull in nothing but let your requests be made known to God Page 836 Col. 4.6 Knowing how to answer every man Page 822 1 Tim. 1.14 The grace of God was exceeding abundant Page 145 1 4.2 Having their consciences seared with a hot iron Page 668 Heb. 11 6. For he that commeth to God must beleeve that he is Page 698 11.21 Jacob worshipped leaning upon the top of his staff Page 69 Jam. 1.9 10. Let the brother of low degree rejoyce that he is exalted Page 909 4.8 9 10. Draw nigh to God and he will draw nigh to you Page 832 1 Pet 1.11 searching what or what manner of time the spirit of Christ Page 504 1 Joh. 5.13 These things have I written unto you that you might beleeve on God Page 700 Rev. 10.1 And a rain-bowe was on his head Page 390 13.7 fear God and give glory to him for his hour of judgement is come Page 879 18. Court the number of the beast for it is the number of a man Page 261 16.14 15 16. for they are the spirit of Devils working miracles Page 411 17.1 I will shew to you the judgement of the great whore Page 15 18.2 Babylon is fallen Babylon is fallen Page 84 18.9 The Kings of the earth shall lament for her Page 264 21.16 He measured it 12000 furlongs Page 600 Books formerly published by this Authour 1 GOds love tokens and the Afflicted mans Lessons in a Treatise upon Revel 3.19 2 The true Treasure c. A Discourse concerning the Divinity and Excellency of the holy Scriptures Out of Heb. 1.1 3 A Commentary upon the four Evangelists and the Acts of the Apostles The second Edition much enlarged by the Authour and printed in Fol. 4 A Commentary upon all the Epistles of the Apostles and upon the Revelation together with a Decad of Common-places 5 A Commentary upon the Pentateuch or Five Books of Moses 6 A Commentary upon the holy Writings of King Solomen viz. Proverbs Ecclesiastes and the Song of
Songs These Books following are to be sold by PHILEMON STEPHENS at the Gilded Lion in Pauls Church yard 1 Concilâ—â— Decreta Leges Constitutiones de Re Ecclesiaâ—â—â— oâ—bis Britanici ab initio Christianae ibidem religionis câ—m annotationibus non minus pijs quam doctis opus Antiquitatis studiosis apprime gratum utile à Hen. Spelmani Equitis Fol. 2 Glossarium crudiristimum in quo prisci Ritus quam plurimi â—nnarantur à Hen. Spelman Fol. 3 De non temerandis Ecclesâ—â—â— Or of the Right and respect due unto Churches not to be violated written by S. Hen. Spelman 4 4 Tythes too hot to be touched cortain learned Treatises proving Tythes to be due by the lawes of Nature Scripture and Reason therefore neither Jewish Popish nor inconvenient written by Sir Hen. Spelman 40 5 Psalterium Davidis Latino-Saxonicum à J. Spelmanno Hen. F. è patris Bibliotheca in lucem editum ubi ad finem uniuscuâ—usque Psalmi preces opâ—inae in animum psalmi reperiuntur 40 6 The Best Religion or certain learned Treatises and Sermons wherein is largely explained the sum and principal heads of the Gospel by Dr. Gr. Williams 7 A Commentary or exposition on the Proverbs of K Solomon where the litterall sence is chiefly considered the Originall Hebrew Texts our English Translations and Classicall Authours are examined and considered by Michael Jermin Dr. in Divinity Fol. 8 A practicall exposition on 4 select Psalmes viz. 27.84.85 87. by that godly and learned Divine Tho Piersen B.D. 40 9 An examination and confutation of the chief points of Antinomianisme with an answer to a pamphlet entituled The coÌ„passionare Samaritan handling the power of the Magistrate in compulsion of conscience written by Tho Bedford B D. 40 10 The Civil Magistrates power in matters of Religion stated and debated according to Scripture grounds with an answer to all objections against the same by Tho. Cobbet of Lyn in New England 4 11 Clavis Apocalyptica innaâ—â— insitis vesionum characteribus eâ—uâ—a 〈◊〉 demonstrate 〈…〉 comment in apoalypsin quâ—â—â—us acceâ—â—it in hac tertia editione conjectura de Gogo Magogo by Jes Medi. 40 13 A discourse touching the true notion of the Lords Supper also the union of Christ and the Church in a shadow by R. Cudworth D. D. 4 14 A Commentary on the Lamentations of Jeremie by Joh. Vdall 40 15 The New-birth or a Treatise of Regeneration in Sermons by W Wheatly 4 late of Banbury 16 The Christian conflict shewing the difficulties and duties of a Christian souldier in his warfare with the armour and graces necessary thereto as also a discussion of the case of Usury and depopulation with the errors of the Antinomianits by Tho. Bentham 4â— 17 Also the society of Saints A Treatise of Christian good-fellows and good-fellowship by the same Author in 4â— 18 A relation of the procedings of the Assembly at Perth in Scotland touching Divine worship c. in the yeer 1618. 19 An exposition of the ten Commandements by Mr. J. Dod. 40 20 The Doctrine of the Sabbath vindicated by R. Bifield against the Tenent of Mr. Ed Brerewood 40 21 Camans calamity being a Poeticall relation of the destroying of Jerusalem by Titus Vespasian 40 22 Articleâ— of Religion agreed on at a Convocation holden at Dublin in Ireland in the yeer 1615. in 40 23 Touching supremacy in causes Ecclessiasticall shewing how the powers Civilâ—nd Ecclesiasticall may act without incroachment on each other written in the yeer 1647. tending to Peace and setlingâ— by John Geree 40 24 The works of Dr. John Owen Dean of Christ-Church and Vice-Chancellor of the University of Oxford 40 25 Severall Sermons of sundry eminent Divines on dayes of Publike Humiliation and other speciall occasions viz. Dr. Burges Mr Scudder Mr Gower Mr. Burroughs Mr. Johnson Mr. â—ickering Mr. Vdall Mr. Tesdale Dr. Hill Mr. Green Dr. Owen Hardwick c. 40 26 The works of Mr. Robert Abbot now Pastor of the Church at St. Augustines gate in Waâ—ling street London viz. A Carechisticall Treatise wherein the chiefe Principles of Religion are 1 Propounded 2 Expounded 3 Applied with three Sermons on Psal 19.12 Mark 3.45.46 Psal 31.5 The building of a Christian Family on Psal 127.1 Directing to the duties of the severall persons of a Family 80 A triall of Church forsakers justifying against the Brownists that the Church of England is 1 a True Church 2 hath a True Ministery 3 hath a True Worship 80 The yong mans warning-piece a suneral Sermon Pro. 4 10. 120 Four other Sermons on Judg. 11.27 Mat. 7.12 1 Tim. 1.19 120 27 A Reâ—oâ—sâ—rance of the holy life and happy dâ—ath of John Bruen of Bruen Staplâ—sord in Cheshire Esquire exhibiting variety of memorable and exemplary passages usefull for all forâ— of people as a path to piety and charity 8â— Written by Mr. W Hinde of Banbury 28 The life and death of the learned and godly Divine Mr. Samâ— Crook of Wrington in Somersetshire 80 29 A Treatise opening the Promises and Threatnings in Scripture by F. Bridges 80 The stare of the Now Roman Church discussed in vindication of Dr. Hall Bishop of Exeter against the cavils of Hen. Burton by H. Chomley 80 30 A Treatise directing the weak Christian how he may rightly celebrate the Sacrament of the Lords Supper with Meditations thereon by Joh. Downam B.D. 80 31 The summe and substance of Christian Religion by S. Brown late of Shrewsbury 80 32 The Temple sacred Poems and private ejaculations by G. Herbert 120 33 The Synagogue sacred Poems in imitation of Mr. G. Herbert 120 34 The substance of 3. Sermons on Ephes 1.22 23. shewing the Church to be the proper subject of the new Covenant with other considerable practical propositions in reference to the debates on foot amongst us by W. Sambrook 120 35 Soveraign comforts for a troubled conscience wherein Satans subtilties are discovered to the consolation of the distressed by R. Yarrow 120 36 the light of faith and way of holinesse shewing what to beleeve and for what to strive and suffer for in this contending age and how to live in all estates and conditions according to this faith by Rich. Byfield 120 37 Directions for the private reading of the Scriptures wherein the scope of the whole Scripture is methodically set down and rules to read with profit given with pithy directions to reconcile places of Scripture that seem to differ by N. Byfield and Jo. Geree 120 38 The summe of the Principles of Christian Religion by N. Byfield 120 39 Tho. Categeri or Tetragrammato nomine Jehovah dissertatatio qua vocis Jehovah apud nostros recepâ—â— usus defenditor à quorundam cavillationibus iniquis partier atque inanibus vindicatur 120 40 Sabbato Dominica 4 propositions tending to reconcile the seeming disterences between the letter of the Law and Christian liberty in the doctrine of the Sabbath or Lords day by Chr. Harvey 120. 41 An explanation of the principles of
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
obedientia nostra saith Pareus here we say thus when we beleeve and obey There shall be restored therefore between God and his people a most sweet harmony and an intimate conjunction such as he had before described to be betwixt himself and all the second causes for his Churches sake And truly it is never will with us indeed till the heavens answer the earth till Christ the Sun of righteousness so shine into our hearts that we melt and comply as here and as Zach. 13 9. See the Note CHAP. III. Verse 1. THen said the Lord unto me Go yet c. This Yet is emphaticall and it is as if he had said Go over the same subject again in a shorter discourse and lay before them the same truthes but in more lively colours that the obstinate may be left without excuse and the penitent may not be left without comfort Iterum abi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go to them once more and be instant with them or stand over them as Saint Paul saith 2 Tim. 4.2 and as Saint Paul doth in crying down the Jewes conceit of being justified by the works of the law and in disgracing the sin of fornication so common at Corinth Chrysostom at Antioch having preached sundry Sermons against swearing was at length asked when he would preach upon another subject He answered when you leave swearing I le leave preaching against swearing Austin would have a preacher so long to pursue and presse the same point De Doct. Christian. Deut. 6.7 Shanan et Shanah repetere sicut in acuende untill by the gesture and countenance of the hearers he perceive thaâ—â—hey understand it and will practise it This is to whet the word of God upon peâ—â—le as Moses his phrase is by going oft over the same thing as the knife doth thâ— whet-stone A like type to the former is here first propounded secondly expounded that at length it might fasten A preacher must not desist though at first he prevail not as some from this second injunction collect that this Prophet would have done but he must turn himself into all shapes and fashions both of speech and of spirit to win people to God with all long suffering and doctrine 2 Tim. 4.2 And this the Lord here teacheth Hosea to do by his own example of patience and tolerance notably set forth in this ensuing type Love a woman beloved of her friend yet an adulteresse This was an harder task then to take her chap. 1.2 in hope she would prove honest But now that she hath plaid the adulteresse and so deserved to be discarded yet to love her yea and that when she is habituated and hardened in her lewd practises as the Hebrew word signifieth Durus est hic sermâ— who can bear it If none else can Nontam actum quam habitum significat Rivet yet God both can and will as appeareth by this whole Parable wherein the Prophet is commanded to represent God as in the former type Chap. 1. and by loving that wife which he had taken before though she had plaid false with him to shew what was the love of God toward Israel She forsaketh me saith He who give her all the good she either hath or hopeth for and followeth after those that put bottles of wine to her mouth she loves those flagons c. Ah sinfull nation a people laden with iniquity c. howbeit I will not relinquish her but will love her freely as if she had never offended me O matchless mercy O concio plena consolationis Mercer O most comfortable Sermon God so loved the world the Mundus immundus that he gave his onely begotten Son c. This was a Sic withouta Sicut there being nothing in nature that can possibly parallel it See Rom. 5.8 God loveth Apostates idolaters adulterers yet not as such but as he intendeth and respecteth their conversion to himself which nothing will sooner effect then the sense of such an undeserved love I am not ignorant that another sense is set upon these words as thus Go yet love a woman not married as yet but espoused unto thee who may hereafter be thy wife but is for her adultery rejected for a long season so God loved the Israelites as an adulterous spouse and therefore for a long while neglected but yet at length to be taken by him to wife according to Chap. 2.15.19 Beloved of her friend sc of some paramour as Jer. 3.1 thou hast played the harlot with many lovers These the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-friends the whore was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so they flattered their own vices putting gilded names on them as our blades name drunkenness good-fellowship harlots she-sinners c. The Septuagint render it a woman that loveth naughty things or naughty packs But I like the former interpretation better and it is agreeable to the Chaldee Paraphrast Who look to other gods Look and lust ut vidi ut perij the mind lodgeth in the eye and looketh out at that window of wickednesse If I beheld the Sunne when it shined Job 31.26 27. or the Moon walking in brightnesse And my heart hath been secretly enticed or my mouth hath kissed my hand c. Job alludeth to the practise of those old Idolaters which was to kisse their Idols if they could reach them as 1 King 19.18 Cicero tels of the image of Hercules cujus mentum osculis adorantium attritum fuit and the Papists so kisse their pictures that hard Marble is worn with it Spec. Europ saith Sir Edwin Sands an eye-witnesse But when they could not come at the Idol to kisse it they looked up and kissed their hand in token of homage and this was called adoration Quast applicatio manus ados This looking to other gods imports a turning toward them Se Deut. 31.18 20. a loving them a longing after them and an expectation of some good from them No wonder therefore that such whorish hankerings and honings were offensive to the jealous and just God but the unjust knoweth no shame Zeph. 3.5 men are forbidden so much as to lift up their eyes to their Idols Psal 121.1 Ezek. 23.27 And shall I lift up mine eyes unto the hills saith David as some read that Text as if from thence came my help Absit Christs Spouse hath a Doves chast eye and he would have her like that Persian Lady Cant. 4. who being at Cyrus his Wedding and asked how she liked the Bride-groom How saith she I know not I saw no body there but my husband and love flagons of wine See Judg. 9.27 Amos 2.8 Bechive of Rome Luxury is the ordinary companion of Idolatry as Exod. 32.6.1 Cor. 10.7 Rovel 18.13 14. O monachi vestri stomachi c. At Paris and Lovain the beshin vine is called Vinum Theologicum the Divinity-wine it is also called Vinum Cos â—we caloris odoris saporis optims Those Clergy-Locusts lick up
in all ages fetching the Church as it were out of the wildernesse where she had long laine hid Rev. 12.6 and whence she is said at length to come leaning upon her Beloved Cant. 8.5 and they shall plant vineyards That is particular churches and drink the wine thereof Have the fruit and comfort of their labours in the Lord which they shall see not to be in vaine 1 Cor. 15. they shal also make gardens and eat of the fruit while they shall see their people to be neither barren nor unfruitful in the knowledge of Jesus Christ 2 Pet. 1.8 but far off flourishing Psal 92.13 actuosi fructuosi Esa 51.3 The Popish Commentatours as it is the manner of many of them to marre and bemire the text with their absurd glosses by cities here would have men to understand the state of married people by vineyards their Prelates and by gardens Monkes Is not this to wrest the scriptures and so to set them on the rack as to make them speak more then ever they intended Is it not to compel them to go two miles when they are willing to go but one Is it not to taw them and gnaw them as Tertullian saith that Marcion the heretick that Mus Ponticus as he therefore cals him did to make them serviceable to his vile purposes Vers 15. And I wil plant them upon their land as trees of righteousnesse the planting of the Lord that he might be glorified Esay 61.3 11. being well rooted and no worse fruited Philip. 1.6 and they shal no more be pulled up None shall pull them out of Christs hand for he and the Father are one None shall separate them from the love of God in Christ Jesus Rom. 8. they shall be sure of continual supplies of sap and safety Joh. 10.29 30. being kept by the power of God thorow faith unto salvation 2 Pet. 1.3 The paradise of God was so planted that it was watered on all sides with most noble rivers to keep it flourishing how much more will the Lord do this in his heavenly garden the Church See Psal 92.13 14. when it comes to be transplanted especially saith the Lord thy God Thy God O Prophet who will ratifie and verifie what promises soever thou hast uttered in his name Or thy God O people now reconciled unto thee in Christ Ioh. 26.17 and therefore ready to heap upon thee all things needful for life and godlinesse A COMMENT OR EXPOSITION Of the Prophesie of OBADIAH Verse 1. THE vision of Obadiah The same say some that hid the Lords Prophets and fed them by fifty in a cave when sought for to the slaughter by wicked Jezabel 1 King 18.4 whereupon himself also received a Prophets reward That is saith Lyra was endued with the spirit of prophesie Hierom addeth that he was buried at Samaria called afterwards Sebaste by Herod in honour of Augustus and that there his Sepulchre was yet to be seen The Rabbines say that this Obadiah was that widows husband whom Elisha relieved by multiplying her oyl 2 King 4. Others with more shew of reason conjecture that this was that Obadiah mentioned 2 Chron. 34.12 a faithfull Levite set by Josiah to oversee the Artificers who repaired the Temple in the eighteenth yeere of his reigne Jer. 49. Ezech. 25. Psal 137.7 and so was contemporary to Ezechiel and Jeremy with whom also he consenteth in many passages and besides he maketh mention of the Babylonish captivity and the Edomites cruelty to the Jews at that time But let him be who he will for where the Scripture hath no tongue we need not finde ears but may well content our selves with a learned ignorance his doctrine he entituleth not a Burden because he concludeth it comfortably but a Vision which is more generall it being his scope to comfort the people of God that were under great affliction Thus saith the Lord God concerning Edom If Obadiah were himself an Edomite but a Proselyte to the Church as some Rabbines have reported him his vision should have taken the better with his cruell countrey-men to bring them to repentance But whether he were or not they should have observed his authority and that his doctrine came Cum privilegio and that it was the Lord God the Tremend Trinunus that spake by him and that hee was according to his name a servant of the most high-God which shewed unto them the way of salvation Acts 16.17 Sed surdo fabulam the Edomites were so fleshed in blood and such inveterate enemies to the Church that there was little good to be done upon them Howsoever to leave them without excuse and if possible to rouse them out of their security He saith We have heard a rumour from the Lord We that is I and my fellow-Prophets who are à secretis to the Lord Amos 3.7 have heard for a certainty that the Edomites are devoted to destruction And that this was no vain rumour but accordingly accomplished see Jer. 25.9 21. Mal. 1.3 and an Embassadour is sent among the heathen An herald at arms sent by Nebuchadnezzar say some to stir up his Chaldeans against the Edomites Others make this Embassadour to be Christ or a created Angel or a divine instinct or lastly the Prophets Whosoever he is he doth his work very vigorously Arise ye saith he and let us rise up against her in battell Let us joyn our forces and do our utmost against Idumea After this sort also shall Gods warriours stirre up themselves one day and one another against the Romish Edomites those Pseudo-christians Antichristians when God shall once put into their hearts to hate that old withered whore of Babylon to make her desolate and naked to eat her flesh and burn her with sire Rev. 17.16 17. The Alarum was long since given them not unlike this in the Text by Francis Petrarch in these words Babylon altera nempe propinquior atque recentior adhuc stat citò itidem casura si essetis viri De rem utriusque sort de al. 118. There yet standeth a nearer and newer Babylon then that of old but it should not stand long were you but Men. Arise ye and let us rise up against her in battell The Jews at this day call the Hierarchie of Rome the wicked kingdome of Edom and for Dumah Esay 21.11 they read Roma by a very easie but willing mistake See Dr. Taylours sermon called The Romish Edomite Verse 2. Behold I have made thee small among the heathen That is vile despicable and abject as Psal 119.141 I am small and despised nothing is more ordinary then to despise the day of small things Zech. 4.10 Augustin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod Godw. Catal. And whereas God is said to be Magnus in magnis nec parvus in minimis hee had alwayes kept down these profane Edomites shutting them up in mount Seir a craggy barren countrey not unlike Ascre Hesiods countrey or Landaffe in Wales which is said to be a place neither
Jews themselves are taxed Esay 2.6 that they were Soothsayers like the Philistines and told that God had therefore forsaken them or sent them away into captivity See more against this sort of sinne and sinners Esay 44.24 25 26. and 47.12 13 14. Jer. 10.2 2. Dan. 2.1 2 3 c. But especially Deut. 18.10 11. where we have these five Arguments as One well observeth against Astrologicall and other unlawfull predictions First that all such are abomination to the Lord verse 2. Secondly that for such Arts the Canaanites were driven out verse 12. Thirdly that unlesse men cast away the use of the said Arts they cannot be perfect that is upright and sincere with God verse 13. Fourthly that godly men must differ from Canaanites and Heathens in the abandoning such arts verse 14. Lastly that instead of such wayes of prediction the Lord raiseth up Christ the great Prophet to foretell unto them what is meet for them to foreknow verse 15. with Act. 3.23 To seek to know more is condemned for curiosity and rashnesse by Christ himself in his own disciples Act. 1.7 it derogateth from the glory of Christ in whom are hid all the treasures of wisdome and knowledge it is to go a whoring from Christ Lev. 20.6 and is therefore in this Text fitly yoked with idolatry It is here also reckoned among those things that must be cut off if Christs kingdom shall be set up amongst us So that if there were no other text of Scripture against that wickednesse but this alone it were sufficient Verse 13. Thy graven images also will I cut off Sorcery and Idolatry are fitly coupled here and elsewhere for they commonly go together as in the Pope and his Clergy See Rev. 9.21 and 21.8 as also in the Canaanites Philistines and other Heathens True it is that the Temples at Rome were without images for 170 years after it was built that the Lacedemonians would not endure pictures or images lest by them they should be distracted that the Turks and Jews both at this day do abhorre Christian Religion for the abominable idolatry they see among Papists For since the captivity of Babylon the graven images and statues have been so cut off from the Jews that they would never be drawn to worship the work of their hands They have a saying amongst them to this day Moses Gerand That no punishment befalleth them wherein there is not an ounce of that golden calf they once made in the wildernesse Having paid therefore for their learning they abhorre idols Rom. 2.22 and count it sacriledge as Plutarch did to worship by images The Papists should do so likewise and not say as their Vasquez unable to answer our arguments doth that the second Commandement belonged to the Jews onely or bring such proofs for their idolatry that the images themselves if they were sensible would blush to hear repeated Verse 14. And I will pluck up thy groves c. wherein thou placest a part of thy happinesse as the Hebrew word importeth and hast an over-high opinion of them because anciently frequented by the Fathers before the Law But it should have been considered that it was but a will-worship at best yea that God had flatly forbidden the planting of groves Deut. 16.21 as things in use among Pagans for honour either of some God or some great mans ghost which was thought to dwell there Nulli certa domus lucis habitamus opacis Virg. Aeneid The worshippers of Priapus that shame when they had ended their sacrifice stept into a grove hard by the altar and there like bruit heasts promiscuously satisfied their lusts thereby as they conceived best pleasing their god So will I destroy thy cities Or thine enemies and this will be the end or fruit of that forementioned reformation Mr. Fox observeth that in K. Edw. the sixts time the English put to flight their enemies in Muscleborough field Acts Mon. in the self-same day and hour wherein the Reformation enjoyned by Parliament was put in execution at London by burning of idolatrous images Verse 15. And I will execute vengeance in anger upon those that refuse to bee reformed that know not God and obey not the Gospel of our Lords Jesus Christ 2 Thes 1.8 Such as were the Jews enemies the primitive persecutours the stubborne Papists some of whom have professed that they would rather take part with the Turks then with the Lutherans as some rigid Lutherans again have protested openly that they would return to the Papacy rather then to admit ever of that Sacramentary and Predestinary pestilence as they call it of the Calvinists But what a sad story is that related by Mr. Burroughs who had it from a worthy Minister of those parts Burr on Hos 1. p. 465. that at Hamborough was not long since held a consultation by some learned Lutherans concerning the cause and cure of Germanies calamities and where it was concluded that Germany suffered so much in these late warres because their images in Churches were not adorned enough which therefore they would presently procure done Had they consulted this Text they might soon have seen their mistake and bethought them of better But Lord when thine hand is lifted up Esay 26.11 they will not see howbeit they shall see and be ashamed for their envy toward thy people yea their ears shall be opened and their instruction sealed Job 33.16 that they may be accounted worthy to escape that vengeance that shall be executed in anger and fury upon the Heathen that have not heard the joyfull sound but as so many sea-monsters have with a deaf ear passed by the doctrine of salvation the Gospel of peace CHAP. VI. Verse 1. HEar ye now what the Lord saith Exordium breve est sed planè patheticum saith Gualther This is a short but pithy and patheticall preface wherein he wooes their attention Audite quaeso Hear I pray you Ministers are spokesmen for Christ and must therefore give good words and yet remembring on whose errand they come it is required that they be found faithfull 1 Cor. 4.2 Arise contend thou Surge age O Micah Debate thou Gods cause against this rebellious and ingratefull people as it were in judgement calling all even the insensible creatures to be judges See the like Deut. 32.1 Esay 1.2 Mic. 1.2 for these two Prophets have many things common and be sensible that some sit as senselesse before a Preacher still as the seats they sit on pillars they lean to dead bodies they tread upon so that we have need as One did once in my hearing to call to the walls and windows to hear the word of the Lord. This heavy ear is noted for a singular judgement Mat. 13.13 14. Esay 30.8 9. The Philosopher was angry with his Boeotians telling them that they had not their name for nought sith their ears were Ox-ears and that they were dull creatures and uncapable of counsel Demosthenes also for like cause called upon his
settlement in the doctrine of Divine Providence Verse 2. Jam. 1.5 And the Lord answered me and said Wisdome he had sought of God who giveth liberally and wisdome is granted him without hitting him in the teeth with his bold expostulations and contestations about providence Faithfull prayer never miscarrieth but is sure of an answer either before as the prodigal See Esa 65.24 Or in the act as Dan. 10.12 I am come for thy words with an answer thereunto Or so one after as here If it come not all out so soon as we would have it know that ther 's water enough in the spring but the pipes are stopped or broken write the vision that is the following admonition write it for the use of all posterity Note this against those Opinionists that say that the Word of God was not written by his command Bell. lib. 4. de V. D. Cap. 4. Or that it was written only for the use of the present ages and of those particular Churches to whom it was directed or declared and make it plaine upon tables Boxen tables as the Seventy render it for on box for the firmenesse of the matter were the ancients wont to write that he may run that readeth it That though he be no great Clerk or in never so great hast of businesse yet he may read it being written in great letters and very legible See Deut. 27.8 Esa 8.1 and 30.8 Gal. 6.11 you see how large a letter I have written unto you with mine own hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek signifieth with what good great text-letters I have written c. God hath written for us the great things of his law Hos 8.12 and with much perspicuity and plainnesse in things needfull to be known he hath written them as it were with the beames of the Sun that none may plead difficulty or obscurity See Psal 19.9 119.105 Pro. 6.23 2 Pet. 1.19 Of the scripture it may be said latet lucet the knowledge thereof doth even bow down to us as trees do that are laden with fruits so that a child may gather them Verse 3. For the vision is yet for an appointed time This he is commanded to write that Gods people may learn to wait He that beleeveth maketh not hast he can both wait as knowing that many of Gods promises beare a long date and also want go without the good he desireth being well content that God is glorified though himself be not gratified And this is the work of effectuall faith which is herein like unto Christall of which it is reported that the very touching of it quickens other stones and puts a lustre and lovelinesse upon them but at the end it shall speake Effabitur It shall speak confidently boldly and freely to the great comfort of those that antedate not Gods promises but patiently abide the accomphshment thereof If any ask when this shall be it is answered In the end that is in Gods good time Shall he lose his right because he hath it not by the day set down in our Kalender Possibly the Kalender of heaven hath a post-date to ours Sure it is that as God seldome comes at our time so he never failes at his own Gods Expectants shall shortly clap their hands for joy and cry out with that holy Martyr Hee 's come Austin Hee 's come Mr. Glover Act. Mor. Hee 's come and not lie that is not disappoint as the earth is said to lie when it yeelds not her expected increase God is faithfull and cannot lie Christ hath a rainbow on his head Rev. 10.1 to shew that he is faithfull and constant in his promises and that tempests shall blow over the skie be cleared He hath hitherto kept promise with nights and dayes that the one shall succeed the other Ier. 33.20 25. and shall he break with his people How then should he be Amen the faithfull and true witnesse Rev 3.14 c. Every man is a liar either by imposture and so in purpose or by impotency and so in the event deceiving those that rely upon him Psal 62.9 But God is a God of truth and without iniquity just and right is he Deut. 32.4 though it tarry wait for it This is the duty wait and because it is a very difficult duty the Hebrews found it easier to beare evill then to wait for the promised good Heb. 10.36 therefore is the promise heere not delivered only but doubled and trebled It shall speake it will come it will surely come nay doubled againe for more surety It shall not lie it will not tarry It is as if God had said Do but wait and you shall be delivered you shall be delivered you shall be delivered you shall you shall Oh the Rhetoricke of God! and oh the certaintie of the promises It will not tarry sc beyond the time appointed of God In se non tardat carni tardare videtur Gods help seemes long because we are short A short walk is a long journey to feeble knees But that God tarries not beyond his appointed time See Exod. 12.40 41. at midnight were the first-born slaine because then exactly the 400 yeers were up And Dan. 5.30 In that night was Belshazzar slaine because then exactly the 70. yeeres were ended Verse 4. Behold his soule which is lifted up Ebulat protuberat which swelleth like a bubble and breaketh thorough its own weaknesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.37 Ecce quisemu nit Gualth he that by unbeliefe or carnall security withdraweth from God and confideth in the creature seeking to shift and save himself some other way as he is a proud presumptuous person so let him know that his soule is not upright in him that is it is very corrupt and crooked stark naught and Gods soule can take no pleasure in him but he will punish him as a run-away as one that hath fled from his colours forsaken his captaine revolted to the enemy Heb. 10.37 38. Transfugas ubicunque inventi fuerint quasi hostes interficere licet was the old law of armes What God will do to such See Psal 125.5 but the just shall live by his faith This is an answer to those that would ask what shall we do till the vision speake how shall we hold out till it come till the seventy yeers of captivity be expired The just shall live by faith saith He and shall make a good living of it too He shall live and be safe by the same faith whereby he is just He shall feed upon faith as some read that Psal 37.3 And whereas we find in those Apocryphal additions to Daniel that Habakkuk brought a messe of pottage to that Prophet in the Lions den as it seems to be but a Jewish fable so the Jew that invented it grounding his conceit upon this text would expresse thus much Keck Phys that as pottage that succus benignus as Keckerman calleth it preserveth this naturall life from perishing so doth
rejoycing was as to devour the poor i. e Poor me they devoured in secret as if God had been nothing aware of their doings and this was their exultation or rejoycing they took pleasure in their cruelty and promised themselves impunity Verse 15. Thou diddest walk thorough the sea c. q. d. Shall they thus prevaile by iniquity and did they carry the ball upon the foot till they had gotten the goale Hath ever any waxed fierce against God and prospered Iob. 9.4 I trow not Thou that of old didd'st walk through the red sea did'st tread it or Psal 56.7 foot it and that most swiftly as if thou had'st had thy change of horses thorow the heap of great waters which thou laid'st on heaps for thy peoples sake so that instead of being swallowed up they were preserved thereby Thou Lord I say hast many times since when all hope failed opened a faire way for thy servants to escape out of greatest dangers and so I trust thou wile againe when they most stand in need of thine heavenly help Cum res est in acie novaculae c. God will be seen of his in the Mount Verse 16. When I heard my belly trembled c. Heard what That speech of thine verse 3. whereunto the Prophet now returneth after a long digression for the peoples support and comfort Digressions in divine discourses are not alwayes and absolutely unlawfull God sometimes draweth aside the doctrine to satisfie some soule which the preacher knowes not and sparingly used it quickeneth attention O Lord I have heard thy speech touching Israels captivity chap. 1. and after that the Chaldeans calamity chap. 2. and was afraid verse 2. Neither was this a slight or sudden pang and soon put over but such as soaked to the very roots so that my belly or my heart in my belly trembled See Prov. 20.27 my lipps quivered through want of naturall heate which in this fright was gone inward to succour the heart as souldiers upon the approach of an enemy run into the castle at the voice at the dreadfull denunciations of judgements rottennesse entred into my bones Poetico more ex signis describit saith Gualther The Prophet in manner of a Poet describeth his great feare by the gracious effects and signes thereof in his body that I might rest in the day of trouble This was the fruit of his holy feare of Gods imminent judgements and that contrition of spirit that followed thereupon viz. that both Hee and all that took part with him in those pious practises of sensiblenesse and self-abasement should have peace with God and be able to call their soules to rest in the evill day when he commeth up c. i. e. The Chaldean spoiler he will invade them with his troops Or cut them in peeces And that this was done See 2 King 25. and the book of Lamentations thorowout Howbeit in judgement God remembreth mercy as the Prophet had pray'd for besides the favour that the Jews found at Babylon by meanes of Daniel and others Cyrus having taken that city gave commandment that no Jews or any that spake the Syrian tongue should be hurt as Xenophon relateth and after this he gave them free leave to return home Verse 17. Although the figtree shall not blossom Here the Prophet sheweth a well settled and a sedate mind indeed that he had attained and by prayer waded unto a blessed composednesse and sabbath of spirit such as the cock on the dunghill medled not with neither knoweth the worth of it being the most precious and peerlesse jewel that ever the heart of man came acquainted with It hat been before noted that the Prophet here taketh out his own lesson of living by faith in the faile of outward comforts Origens teaching and living were said to be both alike Habakkuks were so Divinity is practicall If ye know these things happy are ye if ye do them As lessons of Musick must be practised and a copy not read onely but imitated so is it here It is a blushful thing quando dicta factis erubescant as Tertullian hath it Plus sanctimoniae conspicitur in ipso libello quà m in libelli Auihore when mens lives put their words to the blush when Sanctiores sunt aures plebis quà m corda sacerdotum there are more heavenly doctrines in the peoples cares then ever were in the preachers heart as Hilary hath it when as One said of Erasmus his Enchiridion there is more holinesse in an Authours book then in his bosom Exemplis sanè qui docet ille docet Aristotle requireth in a Teacher Arist Rhetor. Epist ad Epbes that he shew himself a patern of his own rules and it is a good thing to teach saith Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if thou practise the same that thou teachest That is an excellent commendation indeed that is given to a late eminent Divine amongst us Mr. Sam. Crook that his life was but one continued Commentary upon his doctrine and an exemplary sermon consisting of living words or of words translated into works The just shall live by his faith saith Habakkuk and that I do so it shall well appear by my living upon God when I have nothing else to subsist with by beleeving him upon his bare word and that against sense in things invisible and against reason in things incredible Although the figtree c.. q d. Let warr come on and with warr famine as it befell Ierusalem at the last siege in the dayes of Zedekiah 2 King 25.3 Ier. 52.6 Lam. 2.11 12. there was no relief left for the people the enemy had eaten up all as Joel 2. and made cleane work so that faithlesse men were woe-begone and ready to run mad for the sight of their eyes Deut. 28.24 with 51. and to devour their own fingers as Pope Boniface 8. did when shut up close prisoner in St. Angelo and sorely straitened Verse 18. Yet I will rejoyce in the Lord I will joy in the God of my salvation This joy of the Lord was the Prophets strength Nch. 8.10 and kept his head above all waters of affliction So it was Davids at the sack of Ziglag 1 Sam. 30.6 when Saul at the same time for want of it ran first to the witch and thence to the swords point A Good man hath God for his portion and if any occasion of discontent or trouble befall him he retireth into his Counting-house and there seeth himself so well stored with unloosable graces and invaluable priviledges that he cannot be greatly moved Psal 62.2 His soule in greatest straights can magnifie the Lord and his spirit rejoyce in God his Saviour Disquieted he may be sometimes for a season till he hath recollected and better bethought himself we are staggering saith the Apostle but not wholy sticking 2 Cor. 4.8 for not the evenest waights but at their first putting into the ballance do somwhat sway both parts thereof not without some shew of inequality which
hypocrite he will not yeeld though never so clearly convinced but will have still somewhat to say though to small purpose as had Saul to Samuel 1 Sam. 15. and these Questionists here to God whom as before oft and again after they put to his proofs See the Note on chap. 1. verse 2 6. and his answer is ready Because the Lord hath been winesse between thee and the wife of thy youth The Heathen could say Maxima debetur pueris reverentia siquid Turpe paras And again Turpe quid acturus te sine teste time We should not do wickedly if but a child be by And when thou art about to do ought amisse fear thine own conscience which is a thousand witnesses But if God be by as a witnesse should not men fear to offend him Tremble thou earth at the presence of the Lord at the presence of the God of Jacob. He that dares sin though he know God be an eye-witnesse is more impudent in sinning then was Absalom when he spred a tent upon the top of the house and went in to his fathers concubines in the sight of all Israel and of the Sunne These treacherous husbands could not but know that they had entred into a covenant of God Prov. 2.17 when they married that the bond was made to God and that upon the violation of it he would be ready enough to take the forfeiture for whoremongers and adulterers God will judge Heb. 13.3 That God had been witnesse Protestatus est or had protested so Montanus renders it and withall had by interposing of his own authority confirmed the contract and compact saying verbis concept is as Hos 3.3 Thou shalt not be for another man so will I also be for thee and not for another woman till God shall separate us by death Indeed if the husband or the wife be dead Rom. 7.2 the surviving party is at liberty to marry again whatsoever the Canonists say against bigamy Hierome tells us of an old man in Rome that had buried twenty wives which hee had married one after the death of another and that he had taken to wife the one and twentieth who also had buried nineteen husbands And that Hier. apud Lonicer in Theat histor p. 734. burying that wife too he followed the corps to the Church so his neighbours would needs have it with a garland of bayes upon his head in manner of a triumpher But against Polygamy which is when a man or woman couples himself or her self in marriage to more then one here are an heap of arguments in the text which we shall take as they lie in order Mean-while it is worthy our observation that the first Authour of Polygamy was that Thrasonicall Lamech noted for a profane and wicked person as was likewise Esan another Polygamist Laban though he had cheted Jacob into the having of his two daughters to wife yet he could not but confesse it to be a sinne against the light of Nature Hence at parting he takes a solemne oath of Jacob Gen. 31.50 If thou shalt afflict my daughters or if thou shalt take other wives besides my daughters no man is with us see God is witnesse betwixt me and thee Some of the Fathers were herein faulty as Abraham David c. and some say it was their priviledge but that 's not likely Rather it was their ignorance or incogitancy they considered not that it was a breach of the first institution of marriage or as some conceive it was their meer mistake of that Text Lev. 18.18 Thou shalt not take a wife to her sister to vex her Confer Ezek. 1.9 to uncover her naked esse besides the other in her life time Here they took the word sister for one so by blood which was spoken of a sister by nation as those clauses to vex her and daâ—â—ghter life do evince One thing was the commonnesse of the sinne and the 〈◊〉 custome of it So long had it continued and was grown so fashionable that it seemed to be no sinne But debt is debt whether a man know of it or not And sin as a debt may sleep a long time and not be called for of many years as Sauls sin in killing the Gibeonites slept fourty years and Joabs killing of Abner slept all David's dayes c. Another thing that might cause desire of many wives was want of love and chast affection to the wife of their youth Isaac is noted for a most loving husband to his Rebecca and he never desired more wives then her Re oyce in the wife of thy youth Let her be as the loving Hind and pleasant Roe c. This will keep thee from being ravished with a strange woman or ombracing the bosomc of a stranger Prov. 5.18 19 20. The Hind and the Roe are most loving to their mates and therefore most faithfull to them So among birds are the turtle-dove and the stork The former they say as he keeps close to his mate while she lives so when she dies he groans and moans continually and never sits upon a green bough The later are chast and severe in punishing those of the kind that are not It iscredibly reported by some that have seen it that whole flocks of Storks meeting in a medow they have set in the middest of them two of their company that have been found disloyall Sphiâ—â— Philos pag. 231. and runnning upon them with main force have killed them with their beaks So that the company breaking up and all the rest flying away the two offending Storks onely have been found dead in the place against whom thou hast dealt treacherously viz by superinducing another wife contrary to thy covenant This is not a simple injury against thy lawfull wife but such as is joyned with contumely which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the children that come of such copulation they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they are subject to contumelies The Hebrews call them brambles Aâ—imelech was such an one Iudg. 9.14 a right bramble indeed who grew in the base hedge-row of a concubine and scratcht and drew blood to purpose Lo this is the Prophets first argument against Polygamy it is treachery against both God who is deeply interested in the marriage-covenant and against the true wife who is hereby extremely desrauded and defeated Follows not the second yet she is thy companion thy compeer and copartner thy consort and fellow-friend such another as thy self so the woman is called Gen. 2.18 a second-self a mate meet for thee a piece so just cut out for thee as answereth thee rightly in every point in every joynt A wife is not a slave saith One but a companion a yoke-fellow standing on even ground with thee though drawing on the left side From the left side say some she was taken where the heart is to teach that hearty love should be betwixt married couples Made she was of a rib a bone of the side
But they do better that expound it by that of Solomon Keep thy heart with all diligence Prov. 4.23 and by that of the Apostle Mortific therefore your members which are upon earth fornication uncleannesse inordinate affection evil concupiscence c. Col. 3.5 These are those that defile the man Mat. 15.19 20. These make his heart a filthy dunghill of all abominable lusts and his life a long chain of sinfull actions a very continued web of wickednesse therefore take head to your spirits that is to your affections keep those pure and chaste abstain from fleshly lusts that fight against the soul Take heed where you set gunpowder sith fire is in your heart Austin thanks God that the heart and temptation did not meet together Look well to the affections for by those maids Satan woes the mistresse Look to the cinque-ports the five senses shut those windows that death enter not in thereby Take heed to thy fancy we allow an horse to praunce and skip in a pasture which if he doth when backt by the rider we count him an unruly and unbroken jade So howsoever in other creatures we deny them not liberty of fancy yet wee may not allow it in our selves to frisk and rove at pleasure but by reason bridle them and set them their bounds that they shall not passe The Lord quieteth the sea and turns the storme into a calme Psal 107.29 If then the voluptuous humours in our body which is but as a cup made of the husk of an acorne in respect of the Sea will not be pacified when the Lord saith unto them Be still every drop of water in the sea will witnesse of our rebellion and disobedience and let none deal treacherously against the wife of his youth He had convinced them of this sinne before verse 14. Now he admonisheth them to abrenounce and abandon it Lo this is the true method and manner of proceeding in administring admonitions The judgement must be convinced ere the affections can be wrought to any thing like as in the law the lamps were first lighted before the incense was burned First know thine iniquity and then turn from it Jer. 3.13 14. Exhortation is the end of doctrine science of conscience reformation of information conversion of conviction and wo be to those that being convinced or reproved for their faults get the bit between the teeth as it were and run away with their rider When I would have healed Ephraim then his iniquity brake out as if it were to crosse me like the leprosie in his forehead Hos 7.1 what can such sturdy rebels expect better then that God should resolve as Ezek. 24.13 as if he should say Thou shalt have thy will but then I will have mine too I shall take another course with thee sith thou refusest to be reformed hatest to be healed thou shalt pine away in thine iniquities Levit. 26.39 O fearfull Verse 16. For the Lord the God of Israel saith that he hateth putting away Heb. Put away q. d. God hates that Put her away Put her away that is so much in your mouthes For because you are justly reproved for Polygamy for keeping two wives you think to mend that fault by putting away your old ones and plead you may do it by a law licensing divorces But the Lord would ye should know that he hates such your practises and the rather because you maliciously abuse his law as a cloke of your wickednesse Divorce is a thing that Gods soul hateth unlesse it bee in case of adultery which breaks the marriage knot and malicious perpetuall desertion This last was the case of that noble Italian convert 1 Cor. 7.15 Galeacius Caracciolus Marquesse of Vico as is to be seen in his life written by my much honoured brother Mr. Samâ—el Clark in the second part of his Marrow of Ecclesiasticall history pag. 101. who by the consent of Mr. Calvin Peter Martyr and other learned Divines who met and seriously debated the case sued out a divorce against his former wife who had first maliciously deserted him and had it legally by the Magistrate at Geneva granted unto him after which he married another Anno 1560. The Civill Law of the Empire permitted divorce for diverse other causes And these Jews for every light cause if but a blemish in the body or crookednesse of manners pretending to hate their wives would write them a Bill of divorce and turn them off Our Saviour deals against this matth 5. and 18. See the Notes there This sinne was also rife among both the Athenians who were wont to put away their wives upon discontent Archcol Attic. 140. or hope of greater portions c. and the Romans whose Abscessionale or Writ of divorce was this onely Res tuas tibi habeto Take what is thine and be gone It is ordinary also among the Mahometans But the Lord God of Israel saith here that he hateth it and it appeareth so by his practise to his Spouse the Church See Jer. 3.1 Joh. 13.1 and then say that Gods mercy is matehlesse and that he takes not advantages against his revolting people but follows them with his favour no otherwise then as when a man goes from the Sun yet the Sun-beams follow him shine upon him warm him c. Zanchy and some others reads the text thus If thou hatest her put her away in that discourse of divorces which he wrote upon occasion of Andreas Pixzardus his divorce as indeed agreeing best with the matter he undertook to defend But in another book of his he utterly disliketh the doings of Luther and some other Dutch Divines who advised Philip Lantgrave of Hesse to marry alteram hoc est Zanch. Misc Epist dedit adulieram his former lawfull wife being yet alive Archbishop Grindall by cunning practises of his adversaries Leicester and others lost Queen Elizabeths favour Camb. Elizab. Arslibishop Abbots also died in disgrace for opposing Semmersets abhorred match with the Countesse of Essex Figuier as if he favoured Prophecyings c. but in truth because he had condemned an unlawfull marriage of Julio an Italian Physician with another mans wife whilest Leicester in vain opposed against his proceedings therein for one covereth violence with his garment This Text had been easie had not Commentatours the Hebrew Doctours especially made it knotty Rabbi David in opening of it obscurior videtur quam ipsa verba quae explicare conatur seems to be more obscure then the words themselves which he undertaketh to open saith Figueir who also reciteth the expositions of severall Rabbines Concerning which I may say as One did once when being asked by another whether he should read such a Comment upon Aristotle answered Yes when Aristotle is understood then read the Comment The plain sence is this These wicked Jews pretended the Law of God as a cloke and cover of their sinne that it might be no sinne to them And though the Lord had protested to hate their divorces
Thes 5.14 11 And as for such as are better then our selves and beyond us in gifts and abilities 1 As at feasts and publike meetings we give the first place to the more honourable so yeeld to such prioritie of speech as Elihu b Job 32.6.17 18 laying our hands upon our mouths though top-full of matter as he till our turns come which they that do not but interrupt and disturb their betters by their talkativenesse as they bewray their own indiscretion so they do no small wrong to the whole company being herein at least worse then the foolish Virgins saith one who desired not to put out the lights of the wise but onely to share with them c Mat. 25.8 2. Be sure to put the abler sort of Christians upon such discourses as are most proper and wherein they are most excellent observing well their singularitie of gifts and specialty of endowments wherewith God hath graced them and accordingly framing your questions and casting forth the occasions Many a good discourse lies buried in the brests of abler Christians and all because the well is deep as she said and there wants a bucket d Ioh. 4.11 Some Christians you shall finde more dexterous and sufficient at discussing of controversies some in resolving of cases some in expounding scriptures some in comforting of consciences some in discerning and discovering the devils depth and fetches some in one thing some in another whensoever you come into the company of such know that there is a price put into your hands e Pro. 17.6 and see that ye neglect it not 3. Be still getting and gathering from such exact of your selves a sensible addition to your talents by treading with these spiritual Merchants who having found the pearl of price themselves do daily cast pearls before others in their gracious speeches f Math. 7.6 Quae circumvolitas agilis thyma Hor. epist if we have but grace to pick them up This were the way to be able to answer every man for their spiritual use and benefit Up therfore and be doing as ye have any opportunitie Be still sucking from the wiser sort of godly people as the bee from the flower she will not off ye know till she have got somwhat out of it storing up in your lives that which may help in time of spending Suffer we should the word of exhortation g Heb. 13.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from those that come short of us so did Moses from Jethro David from Abigail Job from the meanst of his servants h Iob. 31.13 being ready to learn of any body i Act. 18.26 as knowing we have cause to say with Agur surely I am more brutish then any man and have not the understanding of a man k Prov. 30.2 c. But from those that excel us we should covet it drawing and draining from them that milk and honey that lies under their tongues l Cant. 5.15 Counsel in the heart of a man is like deep water but a man of understanding will draw it out And the more he draws the more he addes to his own skill and the others store it being here as with wells and fountains which are bettered by drawing as Basil long since observed Prov. 20.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil epist 81. ad Eustathium Salienti aquaerum fonti undas si tollas nec exhauritus nec extenuatur sed duleescit Scientia docendi officio dulcedinem sentiat non sentiat minutias and is found true by experience c. CHAP. V. Doctr. IIII. The text further expounded and withal the Doctrine of Gods gracious acceptance of our upright performances propounded Then they that feared the Lord spake often one to another and the Lord hearkned and heard it c. HEre begins the second general part of our Text and that 's Gods part They had done their best endeavour amidst an ungodly nation for they feared the Lord and gave very good proof of it whiles they both thought upon his name for their own support and comfort and spake good of his name for the confutation of the bad and confirmation of the better sort of people Thus did these good soules busie and bestir themselves both within doors and without at home and abroad among their foes on the one hand and their friends on the other But what does God in the mean while Verily no man serveth God for nought as those wicked would needs have it being therein at least beyond their father the devil in lies and blasphemies a Job 1.9 Gods retributions are bountiful witnesses the words following the Lord hearkened and heard c. He heard not onely but hearkened and heard which is the gesture and behaviour of a very heedful hearer * gestus diligenter auscul tantis Shindler in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that is much taken with the discourse according to that of the Prophet The eyes of them that see shall not be dim and the ears of them that hear shall hearken b Esay 32.3 T is somwhat to hear but more to hearken and hear for it imports not attention onely but affection too whether of grief or delight as the matter calls for It was not then a little or light regard the Lord had to his people here when they thus gat togethe and spake together of him and his name but it appears that he took special notice of it for he heard and singular content in it for he hearkened and heard which is a degree beyond the former in short he was much affected and delighted with their godly speeches and other religious performances and therefore earnestly listened and laid his ear close to their gracious lips as loth to lose any particle of that precious language what may we hence observe but this That the Lord is very much taken Doct and marvelously well-pleased with the godly conferences and other holy performances of his faithful people SECT I. The doctrine confirmed by Scripture THis to assure us of it is that the Lord every where almost in holy scripture 1. So commands and calls for service from us and that upon tearms of greaest incouragement For thus saith the Lord the holy one of Israel and his maker Ask me things to come concerning my sons and concerning the work of my hands command ye me c Esay 45.11 2. So seekes and sues for it as a man would do for some matter of price and good account The father seekes after such saith our Saviour d John 4.23 facem stimulum addat cultoribus Dei quod se à Deo expeti sciant er ei esse in delicijs Cart. to worship him as worship him in spirit and in truth It was death to sollicite the Persian kings uncalled for God is so pleased with our accesse that he sollicits fuitours 3. That he so indents and bargains with us for service in lue of his love in exchange of his blessings
Call upon me in the time of trouble and I will hear thee and 〈…〉 other side shalt glorifie me This the people of God knowing his minde 〈…〉 restipulate and ingage themselves unto by covenant on their part as Iacob in that vow of his upon the way to Padan-Aram if God saith he e Psal 50.15 will be with me and keep me c. Then shall the Lord be my God and I will build him an house and pay him tith of all f Gen. 28.20 So David in his poenitential Restore unto me the joy of thy salvation then will I teach transgressours thy way Deliver me from blood-guiltinesse so shall my tongue sing aloud of thy righteousnesse g Psal 51.14.15 4. Hence it is that the Lord so chides and blames his people for doing him no more no better service Why do ye spend money for that which is not bread and your labour for that which profiteth not hearken diligently unto me h Esay 55 2 c. And again why will ye not come unto me that ye may have life i Joh. 5.40 And hitherto ye have asked nothing in my name ask and ye shall receive that your joy may be full k Joh. 16.23 5. Lastly he signifieth and sealeth up his good account and dear acceptance of our service when he can come by it by the abundant content and complacency he takes therein He delighteth not in the strength of an horse he takes not pleasure in the legs of a man the Lord takes pleasure in them that fear him in them that hope in his mercy l Psal 147.10.11 See this in two or three powerful expressions and love-breathing passages in that song of songs O my dove that art in the clefts of the rocks in the secret places of the staires 1. thou that art hid and laid up as a jewel of price in the golden cabinet of my gracious providence and so set safe out of the gunshot of hels power and policy Shew me thy sight 1. Appear often before me in holy duties le me hear thy voice viz lift up in prayer godly conference c. for thy voice is sweet and thy countenance comely m Cant. 2.14 expounded so it seemed to him that had made it so by his comelinesse put upon her and also accepting her for such all wants and weaknesses notwithstanding So in another place Thou hast ravished my heart my sister my spouse thouhast ravished my heart with one of thine eyes that single eye of thine lift up in praier and heavenly contemplation with one chaine of thy neck n Cant. 4.9 thy profession and practise of my lawes and ordinances which is as an ornament of grace to thy head and chaines about thy neck o Prov. 1.8 9 Loe here the Lord Christ himself that was not moved one whit with the proffer of the whole world and all its glory p Mat. 4.8 Amore incompa rabili ita correptus esi ut nostrum amorem ambiat Joh. 15.9 Beza in loc is yet lost in love to a sanctified soule his heart wounded and wonne by her religious deportments So verse 11. of that same chapter Thy lips O my spouse saith he drop as the hony-comb hony and milk are under thy tongue q Cant. 4.11 Behold how sweet to Christs palat are the gracious words of his people sweeter then any hony to his mouth r psal 119.103 Nay he eateth not only of their hony but of their hony-combe too and drinkes not of their wine alone but of their milk also takes content not only in their more excellent and more exquisite performances but in their meaner services too he not only bottles up their teares and bookes up their praiers Å¿ Psal 56.8 and frutifull conferences but harkens even to the sighs of his prisoners t Psal 79.11 nay to their breathing u Lam. 3.56 also and their chatterings as of Hozekiah who was so opprest with grief and extremitie that he could not speak but chatter x Esay 38.14 only when he came to pray and yet the Lord took such delight in that he did weake though it were as he presently bad Isaiah before he was yet gone out into the middle of the court turne again with a quite contrary message Yea and yeelded him more then he asked full fifteen yeares y Esay 38 5 which we commonly call two mens lives with advantage He asked of thee life saith the Psalmist and thou gavest it him even length of dayes for ever and ever z Psal 21.4 SECT II. The Doctrine confirmed by reasons from God the father Son and Holy Ghost NOw the reason of this so gratious disposition and dealing of the Lord with his faithfull people respects either him Reas 1 or them The first Reason from God hath a threefold prospect for it lookes 1. toward the Father 2. toward the Son 3. toward the Holy Ghost 〈◊〉 For the Father first It must be considered that originally 〈…〉 mercy moves him hereunto without the least concurrence or contribution of any worth or desert at all in the creatures He takes pleasure in the saints and their sacrifices only for the good pleasures sake of his own will Of his own will begat he us by the word of truth that we should be a kinde of first-fruites of the creatures a Jam. 1.18 And of the same his own will doth he take delight in the duty we do him being thus begotten that like as naturall parents delight to hear their own little ones prattle or do some small chare and think it fine and handsome when others think it foolish and troublesome So it is between God and his deare children Any good thing from them is very good takes wonderfully with him and although it were easie for his pure eyes b Habac. 1.13 to finde out many flawes in their best workes as good Nehemiah well â—aw and therefore craved pardon c Nehe. 13.2 so oft of his zealous reformations yet he seeth no sin in Jacob d Num. 23.21 Or if he do as indeed he doth yet he spares them as a man spareth his own son that serveth him e Mal. 3.17 Thiâ— is God the father Secondly it is for God the Sons sake and by meanes of his merits and mediation that our services simple as they are finde any grace or favour with the Almight whilst our wants go cover'd with Christs intercession and out suire and services are followed in heaven by his advocation f 1 Joh. 2.1 Look what ever holy duty we performe the Lord Jelus the mediatour of the new Covenant not only presents it to his father but refines it first and perfumes it wiâ—â— his odours g Rev. 5.8 And hence it is that God sinelles a sweet savour of rest and peace from our sacrifices which else would stâ—â—ck worse in his nostrils then the onions and ga lick of the Egyptian flesh-pots Hence that
a Psal 77.9 and that Zion said The Lord hath forsaken me my God hath forgotten me b Esay 49.14 The Butler may forget Ioseph and Ioseph his former toyl and fathers house c Gen. 41.51 but God cannot forget his people whom he hath chosen d Rom. 11.1 Can a woman forget her sucking childe e Esay 49.15 possibly she may some tigresses have proved unnatural to their own birth and bowels f Rom. 1.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but so cannot God He is not unjust to forget your labour of love g Heb. 6.10 or if he should as I abhor to imagine beold there is a book of remembrance written before him for them that fear the Lord and that think upon his name A borrowed speech for our better apprehension from kings and great personages who use for memories sake to keep a catalogue a calendar of such as whom they minde to reward for some special service as Ahasuerosh did Mordecai when he had read his name in the roll of those that had deserved well of the king h Est 6.3 So Tamerlane had alwayes by him a catalogue of the names and good deserts of his servants which he daily pernsed Knol Tu r hist p. 227. Those stout rebels above my text were grown so bold and bedlam as to give out that Gods service was nothing worth and that it was a course of no profit to keep his ordinances i Mal. 3.13 14 15. The contrary whereunto is here vouched and the truth vindicated God saith our prophet both hearkened and heard the holy language of his people and so sealed up his dear respect unto them for present and also caused a book of remembrance to be written before him for them that feared the Lord and that thought upon his name and so setled it in his heart to requite them for the future That like as in the work of creation there went with Gods dixit his benedixit and with his ordinavit his ornavit so in the administration of all things especially in that which is special and proper to the elect with his remembrane there goes a recompence and with his regard a reward Note hence That God doth perfectly remember Doctr that he may plentifully requite all the good srvices done him by his saints and people SECT I. The truth confirmed by Scripture HE not only harkened and heard what good things passed between them here but registred up and ingrossed the same in his book of remembrance called elsewhere the book by a specialty k Dan. 12.1 the writing of the house of Israel l Ezek 13.9 the writing to life in Jerusalem m Isa 4.3 the book of life n Philip. 4.3 the book of life of the lamb o Rev. 21.27 wherein he records and where-out he will relate at last day all the good works of his children p Mat. 25. not once mentioning their sins and infirmties which he hath promised to remember no more q Heb. 8. Our labour of love he will not forget but be ever mindfull of his covenant r Psal 115.5 The Lord hath been mindfull of us saith the Church and as an effect thereof he will blesse us He will blesse the house o Israel He will blesse the house of Aaron He will blesse them that fear the Lord both small and great ſ Ps 115.11 12 Cornelius for instance he feared God winh all his bouseholde and he made good proof thereof for he gave much almes to the people and pray'd to God alway and therefore both his prayers and his almes came up for a memoriall before God t Act. 10.1 2 4 Thus God remembred his Noah u Gen. 8.1 Abraham x Gen. 19.20 Rachel y Gen. 30.22 Joseph z Psa 105.20 whose fetters he changed into a chain of gold his rags into fine linnen his stocks into a charret his goal into a palace Potiphars captive into his Masters Lord the noyse of his chains into Abrech and all because heremembred his Creatour in the dayes of his youth a Eccles 12.1 and thereby kept himself pure from the great Transgression b Psal 19.13 SECT II. The truth confirmed by six Reasons THe ground of which gracious dealing in God is first his incomprehensible wisdome Reas 1 and fore-knowledge The Lord hath the Idoea the perfect platforme and paern within himself of all persons and things together with the severall occurrences of either Hence it is that he knowes all things Simul semel together and at once not successively or by discourse collecting one thing from another as we do but in one simple and eternall act knowing and comprehending all things He need but reflect upon himself and there he seeth all things before him as in a glasse So that to speak properly there is neither foreknowledge nor remembrance in the Almighty all things both past and future being ever present with him Tine eyes did see my substance yet being unperfect and in thy book were all my members written which in continuance were fashioned when as yet there was none of them c Ps 139.16 In this fore-knowledge of God so we call it for teaching sake as in a book are recorded the persons birth quality and death of every man and woman together with their severall deeds and practises that they may receive according to what they have done in the flesh whether good or evill d 2 Gor. 5 And this is our first ground of this point Known to the Lord are all his works from the begining e Act. 15 18 The Lord knoweth them that be his f 2 Tim. 2.19 Yea he knowes the whole way of the righteous g Psal 1. ult And this his knowledge of them and their good works is a knowledge of singular apprbation yea of infinite delight and complacency which makes him wait to shew them mercy h Esay 30.18 Heremembreth saith the Psalmist when he writes up the people when he makes up his jewels i Mal 3.17 that such a man was born k Psal 87.5 6 there and that being born by a second birth and having followed him in the regeneration l Mat. 19.28 they shall not lose the things they have wrought but receive a full reward m 2 Ich. 8. Secondly Reas 2 God is just and faithfull hence his remembrances and remunerations of his peoples services Not of duty I must tell you but of mercy it being a mercy in God even to reward men according to their works n Psal 62.12 were they better then they be or can be To thee O Lord belongeth merey for thou rewardest every one according to his works n Psal 62.12 But this by the way We were drawing a second reason for the point from Gods justice and faithfulnesse And this we borrow fom the Apostle Heb. 6.10 God saith he is not unrighteous to forget your works and